culcate the duty of rewarding those who serve us; and if such care be
enjoined, by God, both for the ample sustenance and 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 says
expressly, that this principle lies at the bottom of the statute. 1 Cor.
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." In the context, Paul innumerates the four grand
divisions of labor among the Jews in illustration of the principle that
the laborer, whatever may be the service he performs, is entitled to a
_reward_. The priests, Levites and all engaged in sacred things--the
military, those who tended flocks and herds, and those who cultivated
the soil. As the latter employment engaged the great body of the
Israelites, the Apostle amplifies his illustration under that head by
much detail--and enumerates the five great departments of agricultural
labor among the Jews--vine-dressing, plowing, sowing, reaping and
threshing, as the representatives of universal labor. In his epistle to
Timothy. 1 Tim. v. 18. Paul quotes again this precept of the Mosaic law,
and connects with it the declaration of our Lord. Luke x. 7. "The
laborer is worthy of his hire,"--as both inculcating the _same_
doctrine, that he who labors, whatever the employment, or whoever the
laborer, is entitled to a reward. The Apostle thus declares the
principle of right respecting the performance of service for others, and
the rule of duty towards those who perform it, to be the same under both
dispensations. (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. Now, we
ask, by what process of pro-slavery legerdemain, this regulation can be
made to harmonize 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 service without wages;" force him to work and ROB HIM
OF HIS EAR