Here it is necessary to explain, that certain over-zealous and ignorant persons among the first converts, thought and taught that Christianity nullified all conditions and social stations of life, and of civil society.
Taking the idea of a community of goods from what had existed a little while at Jerusalem, in the first heat and fervor of religious enthusinsm among the first converts there, they identified this with Christianity, and taught it as one of its doctrines and duties, and from a misapprehension of Gospel liberty and privilege, they considered that converted slaves were no longer under obedience to their masters, especially if those masters were unconverted Gentiles—and that converts were not required to obey heathen Magistrates and Governers. Both these errors Paul labors in this epistle to rectify; by teaching that it is not the design or tendency of the gospel to abrogate any of the institutions of society, political or natural, but, leaving them just as it finds them, it rectifies all existing evils and abuses pertaining to them, by rectifing the human will, enlightening the human conscience, and purifying the human heart, and ultimately removing all external evils by destroying all ivternal ones. This he taught; and all this is comprehended in this great moral principle, viz:—
“Let every man abide in whatever calling—an honest one of course—in which he is called—converted.” And to the servants or slaves who were converted in servitude, be not discontented with your condition, and obey your master in all things; but, if you can, by any lawful means, obtain your liberty, do so. Now, all that is implied in this privilege, is just simply the recognition of custom everywhere in use where slavery existed; by which freedom was obtained, as the slave and master could agree upon terms.
Hear Paul again to the Ephesians, vi. chap., and 5th, 6th, 7th, and 8th verses:
“Servants be obedient to your masters according to the flesh, with fear and trembling, in singleness of heart as unto Christ. Not with eye service as men pleasers, but as the servants of Christ, doing the will of God from the heart. With good will doing service as to the Lord and not unto men, knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free.”
There are a few points in this quotation that demand particular attention—such as, “the servants of Christ doing the will of God from the heart—with good will doing service as to the Lord, and not unto men.” Now, what is this but the admission that slavery as existing in the apostle’s days, received the approbation of God, and was in unison with his will. And we remark in view of this quotation, that the existence of slavery, instead of being nullified by the gospel, was actually sanctioned by it; and to the natural and civil obligations already resting upon the slave to obey his master, is superadded the higher authority of moral and religious obligation. And the relationship existing
