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"Therefore the word of the Lord came to Jeremiah from the Lord, saying. Thus saith the Lord, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the land of Egypt, out of the house of bondage, saying, at the end of seven years let ye go every man his brother a Hebrew, which hath been sold unto thee; and when he hath served thee six years thou shall let him go free from thee; but your fathers hearkened not unto me neither inclined their ear." The fact here disclosmay serve to show us how difficult it is to change long standing usages in a nation, however just and equitable the change may be. Previous to their coming out of Egypt the Hebrew who had been reduced to a state of bondage found no release from his servile condition. In view of their redemption from national bondage, Moses instituted laws in favour of the Hebrew slave securing his freedom at the end of six years. This law appeared to be acquiesed in at the time, and might have been observed for a short season; how long we know not. But the nation soon relapsed into their former usage. "Your fa thers hearkened not unto me neither inclined

"And

their ear." ye were now turned," says the prophet referring to the forecited transaction, "and had done right in my sight, in proclaiming liberty every man to his neighbour; and ye had made a covenant before me in the house which is called by my name: But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom ye had set at liberty at their pleasure, to return, and brought them into subjection, to be unto you vants and for handmaids."

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In view of the above recited facts, it may be remarked that God does not censure the Jews for holding in bondage foreigners, but Hebrews contrary to the express enactments of the Mosaic law in their favor. Nor is the censure for holding Hebrews in a state of of slavery for six years, for this they might do, but for holding them in perpetual slavery. This was a violation of express law, and throughout the prophets, where the Jews are reproved for holding men in perpetual servitude, it is the perpetual slavery of the Hebrews which is the subject of complaint, and denunciation. Of the nations around them, they might procure bondmen and

bondwomen, and retain them in a state of perpetual servitude. They had an express law to that effect. And any construction of prophetic language, which would torture it into a censure against the Jews for holding servants of this description, is not, and cannot be the meaning of the prophet, nor the mind of God. Such a construction arrays scripture against scripture, which is not only absurd but blasphemous.

1. From the foregoing considerations we see further evidence, if further evidence were necessary, that the Jews as well as other nations, held persons in slavery, in a state of perpetual bondage, and that the persons so held were by them, and by the law, viewed in the light of property. The slave, says Moses is his money. It is important however, that we bear in mind that Moses did not institute slavery among the Jews. The institution had existed from time immemorial, and was incorporated into all the frame-work of society. The institution could not be abolished without destroying the nation. Of the two evils the least was chosen. Slavery was suffered to continue.

2. We see the benevolence of God mani

fest in the regulations made in favor of those in bondage among the Jews. A seventh portion of their time was given to them as a season of rest from their labors, a solace, of which slaves among other nations knew nothing. Then on the great national festivals, which were of frequent occurrence, the slaves were by express law, invited and allowed to partake in the recreations and enjoyments of their master's family. These added very considerably to the solace and comfort of their condition. Again all slaves, who were born in the house or bought with money were circumcised. This gave them access to the religious privileges enjoyed by the nation. And doubtless also the master who procured his slave to be circumcised, brought himself under a covenant obligation to instruct him in the true religion.

This

might be inferred from what is said of Abraham in relation to his household. 66 For I knew him" says the blessed God, "that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment." And the result of Abraham's instruction of his household, appears in the character of his

steward, whom he despatched to Mesopotamia on an important mission. He appears. to have been eminently pious, and consciously faithful to his master Abraham. The result of such instruction by the master of a household, is seen to advantage, in the intercourse of Boaz with his servants. As he approaches them in the prosecution of their daily labors, he says "the Lord be with you." Their reply to his kind salutation, is, “the Lord bless you." That all the bond-servants were as well instructed, and as kindly treated, as in the two instances here referred to, there is probably no warrant for believing. Yet doubtless, thousands and thousands of the heathen were eternally benefitted by being brought into a state of slavery among the Jews. They there had an opportunity of becoming acquainted with the true God, and of learning the way of salvation through a Redeemer. This however is no evidence that God approves of slavery in itself considered, but simply that he is able and often does, bring good out of evil.