Before I discuss the first proposition I must ask why the _Old_ Testament is left out of account. Mr. Henson relegates it to a footnote, and there he declares "once for all, that the Mosaic Law has nothing to do with the question." But Mr. Henson's "once for all" has not the force of a Papal decree. It is simply a bit of rhetorical emphasis, like a flourish to a signature. Does he mean to say that the author of the Mosaic Law was not the same God who speaks to us in the New Testament? If it was the same God, "the same, yesterday, to-day, and for ever," the Mosaic Law has very much to do with the question; unless--and this is a vital point--Jesus distinctly abrogates it in any respect. He _did_ distinctly abrogate the _lex talionis_, an eye for an eye and a tooth for a tooth; but he left the laws of slavery exactly as he found them, and in this he was followed by Peter and Paul, and by all the Fathers of the Church. Mr. Henson tells us that "the Jews were a barbarous race, and slavery was necessary to that stage of development," and that "the Law of Moses moderated the worst features of slavery." The second statement cannot be discussed, for we do not know what was the condition of slavery among the Jews before the so-called Mosaic Law (centuries after Moses) came into vogue. The first statement, however, is perfectly true; the Jews _were_ barbarous, and slavery among them was inevitable. But that is speaking _humanly_. What is the use of God's interference if he does not make people wiser and better? Why did he lay down slavery laws without hinting that they were provisional? Why did he so express himself as to enable Christian divines and whole Churches to justify slavery from the Bible long after it had died out of the internal polity of civilised states? Surely God might have given less time to Aaron's vestments and the paraphernalia of his own Tabernacle, and devoted some of his infinite leisure to teaching the Jews that property in human flesh and blood is immoral. Instead of that he actually told them, not only how to buy foreigners (Leviticus xxv. 45, 46), but how to enslave their own brethren (Exodus xxi. 2-11). When Jesus Christ came from heaven to give mankind a new revelation he had a fine opportunity to correct the brutalities of the Mosaic Law. Yet Mr. Henson allows that he "did not actually forbid Slavery in express terms," and that he "never said in so many words, Slavery is wrong." But why not? It will not do to say the time was not ripe, for Mr. Henson admits that in Rome "the fashionable philosophies, especially that of the Stoics, branded Slavery as an outrage against the natural Equality of Men." Surely Jesus Christ might have kept abreast of the Stoics. Surely, too, as he did not mean to say anything more for at least two thousand years, he might have gone _in advance_ of the best teaching of the age, so as to provide for the progress of future generations.