that was no more tolerated in Pagan Phillippi, than it would now be in Christian (!) America.

CHAPTER VIII.

THE EPISTLES.

Romans vi. 16-23.

"Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey: whether of sin unto death, or of obedience unto righteousness? But God be thanked that ye were the servants of sin; but ye have obeyed from the heart that form of doctrine which was delivered you. Being thus made free from sin, ye became the servants of righteousness. I speak after the manner of men, because of the infirmity of your flesh for as ye have yielded your members servants to uncleanness, and to iniquity unto iniquity, even so now yield yourselves servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness.

What fruit had ye then in those things whereof ye are now ashamed? But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord."

Here the apostle, by a figure drawn from the condition of servants, elucidates his subject. He speaks of servants becoming free. He was, too, addressing the church at Rome, a city where slavery existed in all its enormity, and with all its legal sanctions. Did he, in this figure mean slaves, when he said servants? He did not. For although he speaks of being "made free," yet he distinctly shows that he did not have slaves in his mind, inasmuch as he asks "What fruit had ye then in those things whereof ye are now ashamed?" Thus having reference to the pay the servant receives for his services; and yet more distinctly he says, "The wages of sin is death." Therefore, it was not slaves he had in his mind, but servants, who served for wages. And this is the

more to be noticed because, in the next two chapters he changes the figure, and making allusion to a condition of bondage, and to being "sold under sin," and in captivity to the law of sin," and to being "delivered from the bondage of corruption," he nevertheless does not employ the term "servant" to represent such a state of "bondage" and "captivity."

Romans xiv. 4.

"Who art thou that judgest another man's servant? to his own master he standeth or falleth: yea, he shall be holden up for God is able to make him stand."

Did the apostle intend to liken the people of God to slaves? Assuredly not. But in this reference to a servant and a master, he evidently meant a condition corresponding with the relation subsisting between Christians and Jesus Christ. And he employs a word which Greek readers know applies to house servants.

1 Corinthians vii. 20-22.

"Let every man abide in the same calling wherein he was called. Art thou called,

being a servant?

Care not for it; but if

thou mayest be made free use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant. Ye are bought with a price, be not ye the servants of men. Brethren, let every man wherein he is called, therein abide with God."

The apostle here exhorts the Christian to abide in his calling. This evidently implies a power to change his calling if he had a mind to, But if the servant were a slave, he could have no choice in the matter. Besides slavery can hardly be said to be a man's calling-" Art thou called, being a servant? care not for it." Abide in your calling. But if you are able to be or to become free, then do not go into service, for in that case freedom is to be chosen. This I take to be the true meaning of the apostle. He was addressing different classes of Christians at Corinth. He says to the unmarried, it is better that you remain single, unless remaining single would be a tempation to sin; to the wife or husband, do not leave your hus

band or wife; but if your unbelieving husband or wife depart, let him or her depart, for a brother or sister is not under bondage in such cases; to the circumcised, he says, don't become uncircumcised; and to the uncircumcised, don't become circumcised; to the freeman he says, don't become a servant, and to the servant he says, abide in your calling. He was addressing classes who evidently had a choice of action. And he reminds them that they are all Christ's freemen, although they are his servants, and as Christ has bought them, (that is, with his blood,) whatsoever might be their condition in life, they are not to be the servants of men. They must all act in their various callings and conditions with entire regard to their free devotion to Christ's service. All this advice is so distinctly inapplicable to slaves, that it is surprising the passage should ever be referred to in justification of slavery.

How absurd it would be for a Southern minister to say to John, a slave, when he unites with the church, Now John, don't quit being a slave, but abide in that "call