10. Specific precepts of the Mosaic law enforcing general principles. Out of many, we select the following:
(1.) "Thou shall not muzzle the ox that treadeth out the corn," or literally, while he thresheth. Deut. xxv. 4. Here is a general principle applied to a familiar case. The ox representing all domestic animals. Isaiah xxx. 24. A particular kind of service—all kinds; and a law requiring an abundant provision for the wants of an animal ministering to man in a certain way,—a general principle of treatment covering all times, modes, and instrumentalities of service. The object of the law was, not merely to enjoin tenderness towards brutes, but to inculcate the duty of rewarding those who serve us, showing that they who labor for others, are entitled to what is just and equal in return; and if such care is enjoined, by God, not merely for the ample sustenance, but for the present enjoyment of a brute, what would be a meet return for the services of man? MAN, with his varied wants, exalted nature and immortal destiny! Paul tells us expressly, that the principle which we have named, lies at the bottom of the statute. See 1 Corinthians ix. 9, 10—"For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for OUR sakes? that he that ploweth should plow in HOPE, and that he that thresheth in hope should be PARTAKER OF HIS HOPE."
(2.) "If thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him. YEA, THOUGH HE BE A STRANGER OR a SOJOURNER, that he may live with thee. Take thou no usury of him, or increase, but fear thy God. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase." Lev. xxv. 35-37. Or, in other words, "relief at your hands is his right, and your duty—you shall not take advantage of his necessities, but cheerfully supply them." Now, we ask, by what process of pro-slavery legerdemain, this benevolent regulation can be made to be in keeping with the doctrine of WORK WITHOUT PAY? Did God declare the poor stranger entitled to RELIEF, and in the same breath, authorize them to "use his services without wages;" force him to work, and ROB HIM OF ALL HIS EARNINGS? Judge ye.
V.—WERE MASTERS THE PROPRIETORS OF SERVANTS AS THEIR LEGAL PROPERTY?
The discussion of this topic has been already somewhat anticipated under the preceding heads; but a variety of considerations, not within the range of our previous inquiries, remain to be noticed.
1. Servants were not subjected to the uses, nor liable to the contingencies of property.
(1.) They were never taken in payment for their masters' debts, though children were sometimes taken (without legal authority) for the debts of a father. 2 Kings iv. 1; Job xxiv. 9; Isaiah l. 1; Matt. xviii. 25.
Cases are recorded to which creditors took from debtors property of all kinds, to satisfy their demands. In Job xxiv. 3, cattle are taken; in Prov. xxii 27, household furniture; in Lev. xxv. 25-28, the productions of the soil; in Lev. xxv. 27-30, houses; in Exodus xxii. 26-29, and Deut. xxiv. 10-13, and Matt. v. 40, clothing; but servants were taken in no instance.
(2.) Servants were never given as pledges. Property of all sorts was given and held in pledge. We find in the Bible, household furniture, clothing, cattle, money, signets, and personal ornaments, with divers other articles of property, used as pledges for value received. But no servants.