d from assuming it by fundamental laws. If ever there was
a case in which the exception proves the rule, that case is before us;
and therefore a chasm yawns between the premise and the conclusion
defensive of slavery, which no exegesis and no logic can bridge over.

To illustrate the strength of this argument, let the fact be observed,
that, if it could be set aside, it would follow, by parity of reasoning,
that the clergy of our country, regardless of fundamental laws, have
right to take possession of a tenth part of the estates and incomes of
their fellow-citizens, because the Levites in this manner received their
inheritance among their brethren. It is plain, however, that, as in
regard to other interests no less important than liberty or slavery, so
also in regard to slavery itself, the special laws of the Old Testament
are no longer in force; whence it follows that the vital doctrine of the
system, "masters have the same right to their slaves which they have to
any other property," is totally erroneous. The institution which claims
solid foundation here is built on nothing.

We cannot forbear to adduce an instance of unexceptionable testimony to
the validity of this reasoning. In one or two famous articles on slavery
and abolitionism, the Princeton Repertory adopts it, with another
application, and says, "So far as polygamy and divorce were permitted
under the old dispensation they were lawful, and became so by that
permission; and they ceased to be lawful when that permission was
withdrawn, and a new law given. That Christ did give a new law is
abundantly evident." In the same manner, 'so far as' slavery 'was
permitted under the old dispensation it was lawful, and became so by
that permission; and it ceased to be lawful when that permission was
withdrawn, and a new law given.' It is true, however, only in a
qualified sense, that Christ gave "a new law" concerning polygamy and
divorce. His law restored the original institution of marriage, as in
Eden; and this was "new" to the Jews, because there had been departure
from it. In like manner the New Testament, if not the very words of
Christ, now gives a new law concerning slavery in the same sense; that
is, as will appear, in the sequel, the Christian precepts restore the
original institution concerning property as well as concerning marriage.
The laws which allowed polygamy and slavery, and therefore the right,
passed away together.

Here we leave the Old Testamen