that I laid not down, and reaping that I did not sow." Luke xix. 13-28. "Blessed is that servant, (dov205, doulos, slave) whom his lord, when he cometh, shall find so doing. But if that servant (Sovos, doulos, slave) say in his heart, My lord delayeth his coming; and shall begin to beat the men-servants (Tоvs лaidas, male-slaves) and maidens, (Tas raidioxas, female slaves,) and to eat and drink and be drunken; the lord of that servant (Sov2ov, doulou, slave,) will come in a day when he looketh not for him, and in an hour when he is not aware, and will cut him in sunder." "And that servant (dov2os, slave) which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes." Luke xii. 43-48. Here is an instance when the most favourite slave, called by the term expressing such favouritism, when supposed to be disobedient, is immediately designated by the term dovλos, doulos. "Blessed are those servants (Sou2o1, douloi, slaves) whom the lord when he cometh shall find watching; and if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants," (Sov201, douloi, slaves.) Luke xii. 37, 38. * * * "And sent his servant (Sov2os, doulos, slave) at supper-time," &c. "So that servant (Sov2o5, doulos, slave) came and showed his lord these things. Then the master of the house being angry, said to his servant," (dov2, doulo, slave.) "And the servant (Sov20s, doulos, slave) said, Lord, it is done. And the lord said unto the servant, (Sov2ov, doulon, slave,) Go out into the highway," &c. Luke xiv. 17-23. "And ye shall know the truth, and the truth shall make you free, (¿2ɛv0ɛpáσɛɩ eleutherosei, free.) They answered him, We be Abraham's seed, we were never in bondage (Sedovλeixauɛv, dedouleukamen, slavery) to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, whosoever committeth sin, is the servant of sin, (Sovλos, doulos, slave.) And the servant (dov2os, doulos, slave) abideth not in the house. for ever. If the Son therefore shall make you free, ye shall be free indeed." John viii. 32–35. "But which of you, having a servant (Sov2ov, doulon, slave) ploughing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shall eat and drink? Doth he thank that servant (Sov2o, slave) because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants (dovo, slaves): we have done that which was our duty to do." Luke xvii. 7-10. In all these instances slavery is made a lesson of instruction, and always in the position commendable. LESSON XI. THE Christian Scriptures recognise the force and application of the command, "Thou shalt not covet thy neighbour's man-servant, nor his maid-servant," as applicable to slaves at the time of the apostles; and that the act of "coveting," extended into action, becomes "stealing," the property named in the command. "Now the end of the command is charity out of a pure heart, and of a good conscience, and of faith unfeigned: from which some having swerved, have turned aside unto vain jangling; desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm. But we know that the law is good, if a man use it lawfully, knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, the ungodly, and for sinners, for unholy and profane, for murderers of fathers, and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for men-stealers, (àvdpaлodiorais andrapodistais, (ἀνδραποδισταῖς slave-stealers,) for liars, for perjured persons, and if there be any other thing that is contrary to sound doctrine, according to the glorious gospel of the blessed God, which was committed to my trust." 1 Tim. i. 5-11. It may be well remembered that the preceding third verse of this chapter beseeches Timothy to still abide at Ephesus, that he may charge some that they teach no other doctrine, &c. The word andrapodistais, of the original Greek text, here trans lated men-stealers, means the stealing, or enticing away from the possession and ownership of their masters, their slaves. St. Paul speaks of it as a part of the law,-speaks of the offence as one well known, and as too well known to be a part of the law to require any explanation. When we come to know that that act of the mind called coveting, indulged to action, becomes stealing,—that the crime in action includes the crime in mind,-we may readily perceive what particular law is referred to. Is it difficult to decide that property, which the law forbids us to covet, it also forbids us to steal, even if "thou shalt not steal" had not preceded? The idea stealing was expressed by the Greeks by the word x2έлτ, klepto, but the idea stealing slaves was expressed by the word in the text. The formation is dvip, a man, оus, a foot, and signifies the condition of slavery, as a man bound by the foot. A whole class of words of this formation, all including the idea of slavery, were in use by the Greeks, and found in their authors. When used to express the substantive, the idea of slavery is associated with the idea of some change of position or ownership; hence its use in this instance. The thing stolen involves the idea of a change of position, possession, &c. Yet in many instances it. may be difficult to perceive this distinction, it rather appearing to have been often used as a synonyme of doulos, both as a verb and substantive. In the 8th section of the 4th book of the Cyropædia, Xenophon uses this word to mean a slave, the quality growing out of the imputed change in the condition of the soldier, thus: ὁ τοῦτο ποιῶν οὐκέτι ἀνήρ ἐστιν, ἀλλὰ σκευοφόρος, καὶ ἔξεστι τῷ βουλομένῳ ἤδη χρῆσθαι τούτῳ ὡς ἀνδραπόδῳ. Which Ashley translates, "And as he that does this can no longer be reckoned a man, but a mere bearer of baggage, so any one that will is free to use him as a slave." The Romans so understood this word. In the translation of Xenophon into Latin by Amelburnus, we find this passage: "Nam qui hoc facit non miles et vir est, sed sarcinarius calo; quem uti mancipium tractare cuivis licet;" nor can it be said that this learned man misunderstood his Greek, for we have before us the critical translations of Oxford and Cambridge, in which the sentence reads, "Nam qui hoc facit, non amplius vir est et miles, sed sarcinarius calo, atque hoc adeò uti mancipium licet." They have made no change as to this word, nor as to the sense of the sentence. Xenophon uses this word also in the 14th section of the 8th book, to mean slaves, and in the same passage with δοῦλος, the adjective sense existing in the presumed unwillingness in the slaves to seek freedom, on the account of their happiness being probably better secured in a state of slavery to Cyrus than it would be in a state of freedom. We give it entire : Ους δ' αὖ κατεσκεύαζεν εἰς τὸ δουλεύειν, τούτους ούτε μελετῶν τῶν ἐλευθερίων πόνων οὐδένα παρώρμα, οὔτε ὅπλα κεκτῆσθαι ἐπέτρεπεν· ἐπεμελεῖτο δ ̓ ὅπως μήποτε ἄσιτοι μήτε ἄποτοι ποτὲ ἔσοιντο, ἐλευθερίων ἕνεκα μελετημάτων. Καὶ γὰρ ὁπόταν ἐλαύνοιεν τὰ θηρία τοῖς ἱππεῦσιν εἰς τα πεδία, φέρεσ θαι σίτον εἰς πήραν τούτοις ἐπέτρεπε, τῶν δὲ ἐλευθέρων οὐδενί. Καὶ ὁπότε πορεία εἴη, ἤγεν αὐτοὺς πρὸς τὰ ὕδατα ὥσπερ τα ὑποζύγια. Καὶ ὁπότε δὲ ὥρα εἴη ἀρίστου, ἀνέμενεν αὐτοὺς ἔστ' ἂν φάγοιέν τι, ὡς μὴ βουλιμιῷεν· ὥστε καὶ οὗτοι αὐτὸν ὥσπερ οἱ ἄριστοι, πατέρα ἐκάλουν, ὅτι ἐπεμέλετο αὐτῶν ὅπως ἀναμφιλόγως ἀεὶ ἀνδράποδα διατελοίεν. Which may be translated thus: "But in rearing up his slaves, he never permitted them to practise the employment of the free, nor allowed them the possession of arms, but took care that they would never be without their meat and drink for the sake of the practices of the free; for when with their horses they drove out the wild beasts into the plains, he allowed meat and drink to be carried for the use of these people during the hunt, but not for the free; and when he was upon a march, he led them to water, as he did the beasts of burden; and when the time for dinner came, he waited till they had eaten something, that they might not be distressed with hunger; so that these people, as likewise the more elevated, called him their father; so he was careful, beyond a doubt, that they would always remain his slaves,” ἀνδράποδα, slaves, i. e. they would have no desire to change their situation. Amelburnus translates it thus: "Quos autem ad serviendum instruebat, eos nec ad labores ullos liberales excitabat, nec habere arma sinebat: studiosèque dabat operam, ne unquam liberalium exercitationum causa vel cibo vel potu carerent. Permittebat enim servis, quoties equitibus feras in campos adigerent, ut cibum ad venationem secum sumerent; ingenuorum verò nemini. Quando item faciundum erat iter, ad aquas eos, perinde ac jumenta, ducebat. Quum prandii tempus erat, expectabat eos donec aliquid comedissent, ne furcilla sive fames acrior eos affligeret. Quo fiebat ut, non aliter ac optimates, etiam hi Cyrum patrem appellarent, qui curar ipsorum gereret ut semper sine dubio mancipia manerent." The Oxford translation, which was published in 1737, has perhaps made the Latin more classical, but has strictly adhered to the same meaning of the words δουλεύειν and ἀνδράποδα. We give their version also, that the curious may compare, and have no doubt about this matter. It reads thus: "Quos autem ad serviendum instruebat, eos nec ad se in laboribus ullis liberalibus exercendos excitabat, nec habere arma sinebat. Studiosèque dabat operam, ne unquam liberalium exercitationum causa vel cibo vel potu carerent. Etenim his permittebat, ut cibum ad venationem secum sumerent, ingenuorum verò nemini: quando item faciendum erat iter, ad aquas eos, perinde ac jumenta, ducebat. Et cùm prandii tempus erat, expectabat eos donec aliquid comedissent ne fames ingens eos invaderet; quo fiebat ut etiam hi, non aliter ac optimates, Cyrum patrem appellarent, qui curam ipsorum gereret ut semper sine dubio mancipia manerent." We deem it proper to add a word concerning the use of this term, especially as some, who claim to be learned divines, also claim that Paul by its use totally forbid slavery. See Barnes, on Slavery, p. 355. He says "The law is made for manstealers,' ȧvdρалodioτais, 1 Tim. i. 9, 10. The meaning of this word has been before considered. It needs only to be remarked here, that the essential idea of the term is that of converting a freeman into a slave. Thus Passon defines the word avdρaлódiouos, andrapodismos: Verwandlung eines freyen Mannes in einen Sklaven, besonders durch Varkauf, Unterjochung, U. S. W.: a changing of a freeman into a slave, especially by traffic, subjection, &c. Now, somehow this conversion of a freeman into a slave,' the sin forbidden in the passage before us, occurs essentially in the case of every one who ever becomes a slave." We know not why Mr. Barnes chose to go to a Dutch dictionary for his quotation, since he might have found the true signification in that of any schoolboy. But we think it a singular argument that, because andrapodismos means the making or selling a slave, andrapodistais means the exact same thing. The truth is, the essential idea conveyed by this word is slave, slavery, &c. If I wish to say "stealing a slave," I use one form of it; if "selling a slave," another, and so on; but the stealing a freeman with the view to make him a slave was not expressed by this word, or any form of it. The Greeks used the |