We have thus shown that the objection of Dr. Channing to our Old Testament argument for the lawfulness of domestic slavery, is false in both its premises. First, it is not true that Moses sanctioned polygamy and causeless divorce in the sense in which he sanctioned slavery. And second, if he did, it would prove that those practices were lawful until they were prohibited by our Redeemer; but domestic slavery has met no such prohibition from him, and is therefore lawful still. If not, why did the divine Reformer strike down the two "sister sins," and leave the third, the giant evil, untouched? There is but one answer: He did not regard it as a sin. If too much space has been devoted to this objection, the apology is, that it is a subject much misunderstood by Christian divines. The explanation is, that the study of Hebrew antiquities has, in our day, been left so much to German rationalists and secret Socinians; the late essays of British and Yankee scholars being to so great a degree servile imitations of theirs. But these skeptical _literati_ of Germany, while wearing the clergyman's frock for the sake of the emoluments of an established church, have usually been unsanctified men, harbouring the most contemptuous views of Old Testament inspiration. The reader will bear in mind that, whether he is convinced, with us, that Moses actually prohibited polygamy, or not, the refutation of the Abolitionist objection is still perfectly valid. The seventh and last objection against our Old Testament argument consists of various passages from the Hebrew prophets, which denounce the oppression of the poor, and the withholding of the labouring man's wages. Every phrase which sounds at all like their purpose is violently seized by the Abolitionists, and pressed incontinently into the service of condemning slavery, without regard to the sacred writer's intention or meaning. Were all the texts thus wrested discussed here, this section would be swelled into a book. A few passages which our opponents regard as their strongest will be cited, therefore; and the reply to these will be an answer to all. One such is Isaiah, lviii. 6: "Is not this the fast which I have chosen, to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free; and that ye break every yoke?" Another is found in Jeremiah xx. 13: "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour's services without wages, and giveth him not for his work." Another is in Jeremiah xxxiv. 17: "Therefore, thus saith the Lord: Ye have not hearkened unto me in proclaiming liberty every man to his brother, and every man to his neighbour." And to find a scriptural stone to pelt the fugitive slave-law, they quote Isaiah xvi. 3: "Hide the outcasts; betray not him that wandereth."