ngel did
not become her teacher.

We have now arrived at what may be called an _abuse_ of the institution,
in which one person is the property of another, and under their control,
and subject to their authority without their consent; and if the Bible
be the book, which proposes to furnish the case which leaves it without
doubt that God abhors the institution, here we are to look for it. What,
therefore, is the doctrine in relation to slavery, in a case in which a
rigid exercise of its arbitrary authority is called forth upon a
helpless female; who might use a strong plea for protection, upon the
ground of being the master's wife. In the face of this case, which is
hedged around with aggravations as if God designed by it to awaken all
the sympathy and all the abhorrence of that portion of mankind, who
claim to have more mercy than God himself--but I say, in view of this
strong case, what is the doctrine taught? Is it that God abhors the
institution of slavery; that it is a reproach to good men; that the
evils of the institution can no longer be winked at among saints; that
Abraham's character must not be transmitted to posterity, with this
stain upon it; that Sarah must no longer be allowed to live a stranger
to the abhorrence God has for such conduct as she has been guilty of to
this poor helpless female? I say, what is the doctrine taught? Is it so
plain that it can be easily understood? and does God teach that she is a
bond-woman or slave, and that she is to recognize Sarah as her mistress,
and not her equal--that she must return and submit herself unreservedly
to Sarah's authority? Judge for yourself, reader, by the angel's answer:
"And the angel of the Lord said unto her, Return unto thy mistress, and
submit thyself under her hands."--Gen. xvi: 9.

But, says the spirit of abolition, with which the Bible has to contend,
you are building your house upon the sand, for these were nothing but
hired servants; and their servitude designates no such state,
condition, or relation, as that, in which one person is made the
property of another, to be bought, sold, or transferred forever. To
this, we have two answers in reference to the subject, _before giving
the law_. In the first place, the term servant, in the schedules of
property among the patriarchs, _does designate_ the state, condition, or
relation in which one person is the legal property of another, as in
Gen. xxiv: 35, 36. Here Abraham's servant, who had been sent b