Observations on slavery I. CORINTHIANS. and manumission. kinds mentioned above, giving the original only of | then puts the pitcher on the slave's head, breaks it the first; and of the others, verbal translations. 1. The certificate of a man's having purchased his own freedom. per sputelaþ on þissene Gristes becÆlfpig re red hæfp gebohr hine selfne ut ær Elfrige abb. 7 eallon hirede. mid anon punde þar is to gepitnes eall re hired on Baðan. Grir hine ablende. be bir geprit apende. "Here is witnessed, in this book of Christ, that Elfwig the Red hath redeemed himself from abbot Elfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath. May Christ strike him blind Who this writing perverts." so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave's body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo Laws, chap. viii. sec. 2, page 160. It is evident that the whole of this ceremony is emblematical: 1. The pitcher represents the confined, servile state of the slave. 2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life. 3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion. 4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or pur This is a usual execration at the end of these forms, chase: a slave could sow no seed for himself, and and is in rhyme in the original. 2. Certificate of one having purchased the liberty of another. "Here is witnessed, in this book of Christ, that Ædric Atford has redeemed Sægyfa, his daughter, from the Abbot Ælfsig, and from the convent of Bath, to be for ever free, and all her posterity." consequently have no legal claim on support from this staff of life. 5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom. 6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher. 7. The shedding of the water, rice, flower, &c., over his body, his privilege of enjoy 3. Certificate of redemption in behalf of one departed. "Here is witnessed, in this book of Christ, that Ælfricing and possessing every heavenly and earthly good. Scot and Egelric Scot are manumitted for the soul of Abbot Elfsig, to perpetual liberty. This was done with the testimony of the whole convent." 4. Certificate of persons manumitted to be devoted to enlargement; and his eagerness to possess the light the service of God. "Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent. May Christ strike him blind Who this writing perverts. 8. His stepping towards the east, his acknowledgment to the Supreme Being, the Fountain of light and life (of whom the sun was the emblem), for his and comfort of that new state of happiness into which he was now brought in consequence of his manumission. 11. The description that Dr. John Taylor gives, in his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. "They were held among And he has dedicated her to Christ and St. Peter, in the Romans, pro nullis; pro mortuis; pro quadbehalf of his mother's soul." 9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master, of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78. 10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-àrook (rice that had been cleansed without boiling) and flowers of doob (a kind of small salad), and taking the pitcher on his shoulder he stands near his master; the master rupedibus:—for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent: had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master's: they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention." When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace The question of the Corinthians concerning meats offered to idols, and the apostle's preface to his instructions on that head, 1-3. The nature of idolatry, 4, 5. Of genuine worship, 6. Some ate of the animals that had been offered to idols knowingly, and so defiled their conscience, 7. Neither eating nor abstinence in themselves recommend us to God, 8. But no man should use his Christian liberty so as to put a stumbling-block before a brother, 9, 10. If he act otherwise, he may be the means of a brother's destruction, 11. Those who act so as to wound the tender conscience of a brother, sin against Christ, 12. The apostle's resolution on this head, 13. *Acts xv. 20, 29. Ch. x. 19.- _b Rom. xiv. 14, 22.--c Rom. xiv. 3, 10.-d Ch. xiii. 8, 9, 12. Gal. vi. 3. 1 Tim. vi. 4. NOTES ON CHAP. VIII. not to use any animal employed in idolatrous worVerse 1. As touching things offered unto idols] ship, provided they did not see the sign of the idol This was another subject on which the Corinthians on it. Now the sign of the idol must be that placed had asked the apostle's advice; and we shall under- on the animal previously to its being sacrificed, such stand the whole of this chapter the better when we as gilded horns and hoofs, consecrated fillets, garlands, consider one fact, viz. That there had long subsisted &c. And as, after it had been sacrificed, and its a controversy between the Karaïtes and the Tradi- flesh exposed for sale in the shambles, it could bear tionists, how far it was lawful to derive any benefit or none of these signs, we may take it for granted that advantage from things used by the Gentiles. The the Jews might think it lawful to buy and eat this Karaites were a sect of the Jews who scrupulously flesh: this the Karaïte would most solemnly scruple. held to the letter of the sacred writings, taking this It may be just necessary to state here, that it was alone for their directory. The Traditionists were customary, after the blood and life of an animal had those who followed the voice of the elders, inter- been offered in sacrifice to an idol, to sell the flesh in preting the divine testimonies by their decisions. the market indiscriminately with that of other aniFrom a work of the Karaïtes, entitled Addereth Eli-mals which had not been sacrificed, but merely killed yahu, Triglandus has extracted the following decisions, which will throw light upon this subject: "It is unlawful to receive any benefit from any kind of heathen worship, or from any thing that has been offered to an idol."—"It is unlawful to buy or sell an idol; and if, by accident, any such thing shall come into thy power, thou shalt derive no emolument from it."-"The animals that are destined and prepared for the worship of idols are universally prohibited; and particularly those which bear the mark of the idol. This should be maintained against the opinion of the Traditionists, who think they may fully use these kinds of animals, provided they be net marked with the sign of the idol." Thus far the Karaïtes; and here we see one strong point of diference between these two sects. The Karaites titally objected to every thing used in idolatrous serrices: the Traditionists, as the Talmud shows, did generally the same; but it appears that they scrupled 1201 for common use. Even the less scrupulous Jews, knowing that any particular flesh had been thus offered, would abhor the use of it; and as those who lived among the Gentiles, as the Jews at Corinth, must know that this was a common case, hence they would be generally scrupulous; and those of them that were converted to Christianity would have their scruples increased, and be as rigid on this point as the Karaïtes themselves. On the other hand, those of the Gentiles who had received the faith of Christ, knowing that an idol was nothing in the world, nor was even a representation of any thing (for the beings represented by idol images were purely imaginary), made no scruple to buy and eat the flesh as they used to do, though not with the same intention; for when, in their heathen state, they ate the flesh offered to idols, they ate it as a feast with the idol, and were thus supposed to have communion with the idol; which was the grossest idolatry. From these observations it will at once appear that much misunderstanding and offence must have existed in the Corinthian church; the converted Jews abominating every thing that they knew had been used in the heathen worship, while the converted Gentiles, for the reasons above assigned, would feel no scruple on the account. We know that we all have knowledge.] I am inclined to think that these are not St. Paul's words, but a quotation from the letter of the Corinthians to him, and a proof of what the apostle says below, knowledge puffeth up; but however the words may be understood as to their origin, they contain a general truth, as they relate to Christians of those times, and may be thus paraphrased: All we who are converted to God by Christ have sufficient knowledge concerning idols and idol worship; and we know also the liberty which we have through the gospel, not being bound by Jewish laws, rites, ceremonics, &c.; but many carry their knowledge in this liberty too far, and do what is neither seemly nor convenient, and thus give offence to others." Knowledge puffeth up, but charity edifieth.] This knowledge is very nearly allied to pride; it puffeth up the mind with vain conceit, makes those who have it bold and rash, and renders them careless of the consciences of others. And this knowledge, boasted of by the Corinthians, led them to contemn others; for so the word purio is understood by some eminent critics. Verse 2. He knoweth nothing yet, &c.] The person who acts in this rash, unfeeling way, from the general knowledge which he has of the vanity of idolatry and the liberty which the gospel affords from Jewish rites, with all his knowledge does not know this, that though the first and greatest commandment says, Thou shalt love the Lord thy God with all thy heart, &c., yet the second is like unto it: Thou shalt love thy neighbour as thyself. He, then, that can torment his neighbour's weak or tender conscience with his food or his conduct, does not love him as himself, and therefore knows nothing as he ought to know. Verse 3. But if any man love God] In that way which the commandment requires, which will necessarily beget love to his neighbour, the same is known of him-is approved of God, and acknowledged as his genuine follower. offered to idols. A. M. 4060. A. D. 56. 5 For though there be that are called gods, whether in heaven or in earth (as there be gods many, and lords many), 6 But to us there is but one God, the Father, 'of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. i 7 Howbeit, there is not in every man that knowledge for some, with conscience of the k f Acts xvii. 28. Rom. xi. 36. xiii. 13. John i. 3. Col. i. 6. Hebr. i. 2. Acts ii. 36. Ch. xii. 3. Verse 4. Things that are offered in sacrifice] See on the first verse. An idol is nothing in the world] Dr. Lightfoot translates this, We know that there is no idol in the world; which he explains thus: Edwλov, idol, is ὁμοιωμα, εικων, σημείον, χαρακτηριον, σκιοειδες, a likeness, an image, a sign, a character, a shadow: now ovdev ɛidwλov signifies there is no idol, no representation of GoD, in the world. Images there are of stone, wood, and metal; but none of these is any representation of the infinite Spirit. But I prefer the meaning given in the note on verse 1; as the expression, an idol is nothing in the world, was common in the Old Testament, and among the Jews; and was understood by them in this way: they are not br Elohim, the true God; but they are, nothings, and an habalim, VANITY. Verse 5. There be that are called gods] There are many images that are supposed to be representations of divinities: but these divinities are nothing, the figments of mere fancy; and these images have no corresponding realities. Whether in heaven or in earth] As the sun, moon, planets, stars, the ocean, rivers, trees, &c. And thus there are, nominally, gods many, and lords many. Verse 6. But to us there is but one God, the Father] Who produced all things, himself uncreated and unoriginated. And we in him, kai nμeis eis avrov, and we FOR him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth. And one Lord Jesus] Only one visible Governor of the world and the church, by whom are all things : who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such as emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference us avrov, to him, God the Father, who is the fountain of Rom. xiv. 14, 23.- b Rom. xiv. 17.the mure.poster, c Or, have we Or, have we the less.- Le Gal. v. 13. Or, Rom. xiv. 13, 20.- h1 Mac. i. 47. Ch. x. our being: and, as Christians, we live di' avrov, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved. my 13 Wherefore, "if meat make brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend. 28, 32. something, and to conclude, that as you partake of such things, so he may also, and with safety. He is not possessed of your superior information on this point, and he eats to the idol what you take as a common meal. Verse 7. There is not in every man that knowledge] This is spoken in reference to what is said, ver. 4: We know that an idol is nothing in the world; for some with a conscience of the idol, viz. that it is something, eat it-the flesh that was offered to the idol, as a thing thus offered, considering the feast as a mered banquet, by which they have fellowship with the idol. And their conscience being weak--not properly instructed in divine things, is defiled-he performs what he does as an act of religious worship, and thus his conscience contracts guilt through this idolatry. As in the commencement of Christianity, among the Jers that were converted, there were many found There are many curious thin-spun theories in the who incorporated the rites of the law with the prin- Rabbinical writings concerning entering idol-temples ciples of the gospel; so, doubtless, among the and eating there, and even worshipping there, proGentiles, there were several who did not at once viding the mind be towards the true God. Dr. throw aside all their idolatry or idolatrous notions, Lightfoot produces several quotations to prove this. but preserved some of its more spiritual and im- Perhaps the man of knowledge mentioned by the posing parts, and might think it necessary to mingle apostle was one of those who, possessing a convenient idolatrous feasts with the rites of Christianity; as the conscience, could accommodate himself to all circumSacrament of the Lord's supper was certainly consi-stances; be a heathen without and a Christian within, dered as a feast upon a sacrifice, as I have proved in and vice versú, as circumstances might require. my Discourse on the Nature and Design of the Eucharist. As the minds of many of these young Gentile converts could not, as yet, have been deeply endued with spiritual knowledge, they might incorporate these feasts, and confound their nature and properties. Verse 10. If any man see thee which hast knowledge] Of the true God, and who art reputed for thy skill in divine things. Sit at meat in the idol's temple] Is it not strange that any professing the knowledge of the true God should even enter one of those temples? And is it not more surprising that any Christian should be found to feast there? But by all this we may sec that the boasted knowledge of the Corinthians had very little depth in things purely spiritual. Verse 8. Meat commendeth us not to God] No such feasts as these can be a recommendation of our souls or persons to the Supreme Being. As to the thing, considered in itself, the eating gives us no spiritual advantage; and the eating not is no spiritual loss. Verse 9. But take heed] Lest by frequenting such feasts and eating things offered to idols, under the viction that an idol is nothing and that you may at those things innocently, this liberty of yours should become a means of grievously offending a Weak brother who has not your knowledge, or inducing one who respects you for your superior knowledge to partake of these things with the conscience, the persuasion and belief, that an idol is Be emboldened to eat] Oiodoμŋŋoɛraı, Be built up— be confirmed and established in that opinion which before he doubtingly held, that on seeing you eat he may be led to think there is no harm in feasting in an idol-temple, nor in cating things offered to idols. Verse 11. Shall the weak brother perish] Being first taught by thy conduct that there was no harm in thus eating, he grieves the Spirit of God; becomes again darkened and hardened; and, sliding back into idolatry, dies in it, and so finally perishes. For whom Christ died?] So we learn that a man may perish for whom Christ died: this admits of no quibble. If a man for whom Christ died, apostatizing from Christianity (for he is called a brother though weak), return again to and die in idolatry, cannot go to heaven; then a man for whom Christ died may perish everlastingly. And if it were possible for a believer, whether strong or weak, to retrace his steps back to idolatry and die in it, surely it is possible for a man, who had escaped the pollutions that are in the Concluding observations on I. CORINTHIANS. the preceding chapter. world, to return to it, live and die in its spirit, and | perish; and might have that effect, had not God deterperish everlastingly also. Let him that readeth understand. Verse 12. But when ye sin so against the brethren] Against Christians, who are called by the gospel to abhor and detest all such abominations. Ye sin against Christ.] By sending to perdition, through your bad example, a soul for whom he shed his blood; and so far defeating the gracious intentions, of his sacrificial death. This is a farther intimation, that a person for whom Christ died may perish; and this is the drift of the apostle's argument. Verse 13. Wherefore, &c.] Rather than give any occasion to a Christian to sin against and so to harden his conscience that he should return to idolatry and perish, I would not only abstain from all meats offered to idols, but I would eat no flesh, should I exist through the whole course of time, but live on the herbs of the field, rather than cause my brother to stumble, and thus fall into idolatry and final ruin. The following words of Origen contain a very solemn lesson and warning: "If we did more diligently attend to these things, we should avoid sinning against our brethren and wounding their weak conscience, that we might not sin against Christ; our brethren that are among us, for whom Christ died, often perishing, not only by our knowledge, but by many other ways and things, in which things we, sinning against Christ, shall suffer punishment; the souls of them that perish by us being required of and avenged upon us."-See Whitby on this place. 1. The greater our reputation for knowledge and sanctity, the greater mischief we shall do by our influence and example if we turn aside from the holy commandment delivered unto us. Every man should walk so as either to light or lead his brother to heaven. 2. It is the duty of every Christian to watch against apostasy in his own case, and to prevent it as much as possible in that of others. That a person for whom Christ died may finally perish is strongly argued, says Dr. Whitby, from this place, and Rom. xiv. 15; for here the apostle dissuades the Corinthians from scandalizing their weak brethren, by an argument taken from the irreparable mischiefs they may do them, the eternal ruin they may bring upon them by this scandal; whereas if it be, as some assert, that all things, even the sins of the elect, shall work together for their good, and that they shall never perish; if the apostle knew and taught this doctrine to them, why does he endeavour to affright them from this scandal, by telling them that it might have that effect which he had before told them was impossible? If you interpret his words thus: So shall he perish, for whom in charity ye ought to judge Christ died; it is certain, from this doctrine, that they must be assured that this judgment of charity must be false, or that their brother could not perish. In the first place, they could not be obliged to act by it; and in the second, they could not rationally be moved by it to abstain from giving scandal on that impossible supposition. If you interpret the apostle thus: So shalt thou do that which, in its nature, tends to make thy brother | mined to preserve all from perishing, for whom Christ died; since this determination renders it sure to me, who know it, that they cannot actually perish, it must assure me that there can be no cause of abstinency from this scandal, lest they should perish by it. Moreover, by thus offending, saith the apostle, ye sin against Christ; viz. by sinning against him whom He has purchased by His blood; and destroying them for whose salvation He has suffered. If this intent of Christ's death be denied, how can we show in what Christ has demonstrated His great love to them that perish? Is it possible that they can sin against redeeming love? and how, by thus offending them who neither do nor can belong to Him as members of His mystical body, are we injurious to Christ? —See Whitby on this place. 3. It is natural for man to wish and affect to be wise; and when this desire is cultivated in reference to lawful objects, it will be an indescribable good; but when, like Eve, we see, in a prohibition, something to be desired to make one wise, we are then, like her, on the verge of our fall. Though extensive knowledge is not given to all, yet it is given for all; and is the public property of the church. He who does not use it for general edification robs the public of its right. For the misuse and misapplication of this talent we shall give account to God, as well as of other gifts and graces. 4. Persons of an over tender and scrupulous conscience may be very troublesome in a Christian society; but as this excessive scrupulosity comes from want of more light, more experience, or more judgment, we should bear with them. Though such should often run into ridiculous extremes, yet we must take care that we do not attempt to cure them either with ridicule or wrath. Extremes generally beget extremes; and such persons require the most judicious treatment, else they will soon be stumbled and turned out of the way. We should be very careful lest in using what is called Christian liberty we occasion their fall; and for our own sake we must take heed that we do not denominate sinful indulgences, Christian liberties. 5. Though we are bound to take heed that we put not a stumbling-block in the way of a weak brother, yet if such a brother be stumbled at any part of our conduct which is not blameable in itself, but of which he may have taken a wrong view, we are not answerable for the consequences. We are called to walk by the testimony of God; not according to the measure of any man's conscience, how sincere soever he may be. 6. Many persons cover a spirit of envy and uncharitableness with the name of godly zeal and tender concern for the salvation of others; they find fault with all; their spirit is a spirit of universal censoriousness; none can please them; and every one suffers by them. These destroy more souls by tithing mint and cummin, than others do by neglecting the weightier matters of the law. Such persons have what is termed, and very properly too, sour godliness. Both are extremes, and he who would avoid perdition must avoid them. |