quotient of sin. It is true he often uses the word figuratively to illustrate the devotion and obedience of the humble followers of Jesus Christ; but in him who spurns obedience to the laws of God, and rejects the faith of the gospel, the character is fixed and permanent, as is the course of conduct that gives it.

While in this portion of our present Study, we desire to bring to mind the word doulos and its cognates, as used in the ancient Greek Scriptures, with the design that it may be easily compared with its use by the classical authors in that language. We shall be happy if successful in the attempt to present it in such form that the mind may acknowledge the doctrine inculcated to be consistent with the justice of Divine providence and the mercy of a redeeming love; that the deduction shall be evident; that slavery is a creation of Divine justice upon the model of mercy, every way adapted to benefit the most degenerate and wicked races of mankind; and that its whole action manifests the principle, that he whom the Father loveth, him he chasteneth;-and such, indeed, is the object of our entire study.

LESSON XV.

FROM the writings of St. Paul, we deem the deduction clear, that he considered slavery to be a consequent of sin, and plainly set it forth in his address to the Romans. "Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. For until (axpt, achri, as far as-see Iliad, xvii. 599) the law, sin was in the world: but sin is not imputed where there is no law. Nevertheless, death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come." Rom. v. 12-24.

"Know ye not, that to whom ye yield yourselves servants (Sov2ovs, doulous, slaves) to obey, his servants (Sov2o1, douloi, slaves) 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 (Sov2o, douloi, slaves) of sin, but ye have obeyed from

the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants (dovλwente, edoulothete, ye enslaved yourselves) to righteousness unto holiness. For when ye were the servants (Sovλoi, douloi, slaves) of sin, ye were free from righteousness. What fruit had ye then, in those things whereof ye are now ashamed? for the end of those things is death. But now, being free from sin, and become servants (Sov20évtes, doulot hentes, slaving yourselves) to God, ye have fruit unto holiness, and in the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord." Rom. vi. 16-23.

"For as many as are led by the Spirit of God, they are the sons. of God. For ye have not received the spirit of bondage (dov2ɛias, douleias, slavery) again to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs: heirs of God, and joint heirs with Christ if so be that we suffer with him, that we may be also glorified together. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage (dovλcias, douleias, slavery) of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now: and not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body." Rom. viii. 14-23. "So then, with the mind I myself serve (dovevo, douleuo, slave myself to) the law of God, but with the flesh the law of sin." Rom. vii. 25. "For they that are such serve (dov2evovov, douleuousin, slave themselves to) not our Lord Jesus Christ, but their own belly." Rom. xvi. 18.

The word "doulos" is used by Peter in a similar manner: "For so is the will of God, that with well-doing ye may put to silence the ignorance of foolish men: as free, not using your liberty for a cloak of maliciousness, but as the servants of God," (dovλo, douloi, slaves.) Idem: "While they promise them liberty,

they themselves are the servants, (dov2o1, douloi, slaves) of corruption for of whom a man is overcome, of the same is he brought in bondage," (Sedov2rai, dedoulotai, is he enslaved.)

ix. 27.

Further instances of the use of the word "doulos" in the original Greek Scriptures will be found as follows:-"But I keep under my body and bring it into subjection, (dovλaywyès, doulagogo, and guide it as in slavery,) lest that by any means when I have preached to others, I myself should be a castaway." 1 Cor. "For by one Spirit we are all baptized into one body, whether we are Jews or Gentiles, whether we are bond (Sov2o1, douloi, slaves) or free, and have been all made to drink into one spirit." 1 Cor. xii. 13. "Where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond (Sov205, doulos, slave) nor free." Col. iii. 11. "As ye also learned of Epaphras, our dear fellow-servant" (ovvdov2ov, sundoulou, fellow-slave.) Col. i. 7. "But if the unbelieving depart, let him depart; a brother or a sister is not under bondage (Sedov2Tai, dedoulotai, is enslaved) in such cases." 1 Cor. vii. 15. "For ye suffer if a man bring you into bondage," (xaτadov2oi, katadouloi, reduce you to slavery,) &c. 2 Cor. xi. 20. "For he that in these things serveth (dovevoɛi, douleusei, shall slave himself to) Christ is acceptable to God and approved of men." Rom. xiv. 18. "It was said unto her, the elder shall serve (dovλɛvσɛɩ, shall slave himself to) the younger; for it is written, Jacob have I loved, but Esau have I hated." Rom. ix. 12, 13. "And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and struck a servant (dov2ov, doulon, slave) of the highpriest, and smote off his ear." Matt. xxvi. 51. "And one of them that stood by drew his sword, and smote a servant (dov2ov, doulon, slave,) of the high-priest, and cut off his ear." Mark xiv. 47. "And one of them smote a servant (dov2ov, doulon, slave) of the high-priest, and cut off his right ear." Luke xxii. 50. "Then Simon Peter, having a sword, drew it, and smote the high-priest's servant (dov2ov, doulon, slave,) and cut off his right ear. The servant's (dovo, doulo, slave) name was Malchus." "One of the servants (door, doulon, slaves) of the high-priest (being his kinsman whose ear Peter cut off) saith, Did not I see thee in the garden with him?" John xviii. 10, 26. "And the servants (dov201, douloi, slaves) and officers stood there, who had made a fire of coals, (for it was cold,) and they warmed themselves: and Peter stood with them and warmed himself." John xviii. 18.

There are several instances where the word is used figuratively, as a submissive epithet, as an example of which we cite Acts iv. 29: "And now, Lord, behold their threatenings, and grant unto thy servants (dov2ois, doulois, slaves) that with all boldness they may speak thy word." "And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, (dovλdoovov, doulosousin, should enslave them,) and entreat them evil four hundred years. And the nation to whom they shall be in bondage (dovλɛvσwσi, douleusosi, to whom they shall be enslaved) will I judge, said God." Acts vii. 6, 7. "Not now as a servant (Sov2ov, doulon, slave,) but above a servant, (Sovλov, doulon, slave,) a brother beloved," &c. Philem. 16. "Lord, now lettest thou thy servant (dov2ov, doulon, slave) depart in peace.". Luke ii. 29.

LESSON XVI.

THE English words servant, to serve, service, servile, servilely, serving, &c. have descended into the language from the Latin word servus, a slave, and these words, when first introduced into the language, as distinctly carried with them the idea of slavery as does now our present term, and will continue to do so wherever the English language and slavery prevail. In no slave-holding country will the word servant be applied to a freeman as a legitimate term of description, but in non-slaveholding communities these words are sometimes used in a somewhat different sense, yet erroneously, because they are then used without adherence to their derivation and analogy. These words, when found in the received translation of the Christian Scriptures, are in the most of instances translated from some Greek word that signified or included the idea slavery. But notwithstanding the obvious error in giving the word servant, &c. as the translation of a word that did not carry with it the idea which was in unison with the original of these words, yet we find some few instances of such error. We give a few examples.

"Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight." John xviii. 36.

Here servants is translated from vлnpέtai, huperetai, and signifies a subordinate. In English it sometimes requires attendants, assistants, inferior officers, &c., but never associates with the idea of slavery.

"Peter followed him afar off unto the high-priest's palace, and he sat with the servants, (vлnρɛtāv, attendants, &c.,) and warmed himself at the fire." Mark xiv. 54. "And the servants (Sov20, douloi, slaves) and officers (vлnрéται, huperetai, attendants, inferior officers, &c.) stood there, who had made a fire of coals, (for it was cold,) and they warmed themselves." John xviii. 18.

That the word here used never conjugates with the idea slavery, we quote it as used in Luke iv. 20, in proof: "And he closed the book, and he gave it again to the minister," (vлnρéτy huperete, attendant, inferior officer, &c.) Also, Acts xxvi. 16: "But rise and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister (vanрέτην, hupereten, attendant, assistant, minister, &c.) and a witness both of those things which thou hast seen and of those things in the which I will appear unto thee."

Here the requisites of the character required are totally incompatible with the character of the doulos, proving with the greatest certainty that these two words have no analogy whatever. For we may well here remark, that human learning has never arrived at a more nicely distinct and definite perfection in the use of language than is even now manifest in the sayings of Him "who spoke as never man spake.'

Besides, in the case of John xviii. 18, servants, douloi, and officers iлnρέτaι, huperetai, being used consecutively and coupled together by a conjunction, is a strong proof that the idea appropriated here severally to these terms could not be expressed by either term alternately by substitution, and that these terms were by no analogy synonymous.

The word servant has also in error been rendered from other terms: see Hebrews iii. 5: "And Moses verily was faithful in all his house as a servant," (Sepárov, therapon.) We have not in English any single term that fully expresses the idea conveyed by this. It means an associate or companion who is voluntarily under the direction of one whom he takes and acknowledges to be his superior. The old Roman umbra, when applied to an attendant, conveyed the idea more exactly than any one term of ours. Thus,