Now, our argument is, that in this short summary, the relation of master and slave is mentioned twice; and that in modes which are a recognition of its lawfulness. It is introduced as a basis of duties and rights founded upon it, and those rights are defended, and those duties enjoined. But if it were an unlawful relation, what rights could grow out of it except the slave's right to have it broken? And what duties of the master could be founded on it, except the duties of discontinuing, repenting of, and repairing its wrongs? In the 4th Commandment, Exod. xx. 10, it is made the master's duty to cause the slave to observe the Sabbath day. After the 8th Commandment had forbidden injury to our fellow-man's property in act, by overt theft, the 10th, (v. 17,) prohibits its injury even in thought by corrupt coveting. And in the enumeration of possessions thus carefully covered from assault, are men-servants (_ebed_) and maid-servants, along with real estate and cattle. If the reader would feel the strength of the argument implied in these facts, let him ask himself what would have been his amazement, if, after the description which God's word gives of the authority, righteousness, purity, and perpetuity of this Decalogue, he had read in it, that highwaymen and pirates are commanded to enforce Sabbath observance on their injured victims, and that we must not covet our neighbour's concubine, or the stolen goods in his possession? And this, without hint of the guilt of violence, concubinage, and theft. It would be impossible for either understanding or conscience to reconcile itself to the anomaly; he would feel, inevitably, that God was incapable of such implied sanction of sin. § 7. _Objections to the Old Testament Argument._ To state the arguments from the laws of Moses and the Decalogue has not required a large space, because those conclusions are so plain and sound, that many words were not needed. But the cavils, objections and special pleadings of the Abolitionists teem like the frogs of Egypt, engendered in the mire of ignorance and prejudice, so numerous because so worthless. And when it is seen that we perhaps expend more space in their refutation than we did in the direct argument, the heedless reader may possibly be inclined to say to himself, that there must be something wrong in an argument to which so much can be objected. We beg him to observe then, that we pause to explode these objections, not because they are of any weight, but because we purpose to make thorough work with our opponents. When we have finished these rejoinders, we shall take the impartial reader to witness, that not only the weight, but the least appearance of plausibility in these cavils has been blown into thin air. And then we shall have the right to infer that their number indicates, not the questionable character of our positions, but only a fixed and blind prejudice against the truth in our adversaries.