This, cries the anti-slavery man, was only temporary servitude. We reply: but it was involuntary servitude, though temporary. It gave to the master the right to compel the labour of the servant without his consent; and this is a sanction of the principle of our institution. What will be said then to the following? Leviticus xxv. 44 to 46: "Both thy bondmen and thy bondmaids which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. Moreover, of the children of the strangers that do sojourn among you, of them shall ye buy and of their families that are with you, which they begat in your land; and they shall be your possession," (your property.) "And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen forever; but over your brethren, the children of Israel, ye shall not rule over one another with rigour." The antithesis in the position of the two laws shows that these heathen slaves were not to go free at the year of Jubilee, like Hebrew slaves. They are to be bondmen forever. They and their children, slaves by birth, are to descend from father to son, as heritable property. There was to be "no seventh year freedom here; there is no Jubilee liberation." So says the learned divine, Moses Stuart, of Andover, himself an anti-slavery man. And so say all respectable Hebrew antiquaries. Indeed it would be hard to construct language defining more strongly and fully all those features of domestic slavery most contradictory to the theory of Abolitionists. They were to be bought and sold. They were heritable property: (Mr. Sumner would prove hence, "mere chattels.") Here is involuntary slavery for life, expressly authorized to God's own peculiar and holy people, in the strongest and most careful terms. The relation, then, must be innocent in itself. With what show of candour can men say, in the face of a sanction so full, so emphatic, so hearty, that Moses, finding the hoary institution of domestic slavery so deeply rooted that it would be impossible then to abolish it, _tolerated_ it, and limited it by all the restrictions which he could apply, calculated to cut off its worst horrors? We ask, was Moses the author of these laws, or God? Does the Almighty, the Unchangeable, the Holy, connive at moral abuses, like a puny human magistrate, and content himself, where he dare not denounce a sin, with pruning its growth a little? We ask again: Is this gloss borne out by the facts? Was Moses, in fact, timid in assailing old and deeply-rooted vices, and in demanding that they should be eradicated wholly? Let his uncompromising legislation against Idolatry and Adultery answer. The truth is, such writers as use the above language know nothing about the true nature of domestic slavery, and draw their inferences only from their prejudices. God and Moses knew it well. They knew that it was an institution which, when