Page images
PDF
EPUB
[blocks in formation]

8. Among our Saxon ancestors, manumissions were granted on various accounts-1. A person might, if able, purchase his own freedom-2. One man might purchase the freedom of another-3. Manumissions were granted to procure, by their merit, the salvation of departed souls-4. Persons were manumitted also, in order to be consecrated to the service of God. These manumissions were usually recorded in some holy book, especially in copies of the four Evangelists, which, being preserved in the libraries of abbies, &c. were a continual record; and might, at all convenient times, be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4. 14. in the library of Corpus Christi, or Bennet college Cambridge.

I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and, of the others, verbal translations.

1. The certificate of a man's having purchased his own freedom.

Her sputelaþ on þirrepe Lifter bec y Elfpiz re red harp gebohr hine relrue ut æt Elfrige abb. eallon hipede. mid anon punde þap is to gepitner eall re hiped on Baðan. Liye hine ablende.

be bir zeppi 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 of Bath.

May Christ strike him blind,

Who this writing perverts."

and manumission.

May Christ strike him blind Who this writing perverts.

And he has dedicated her to Christ and St. Peter, in behalf 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 shewed him the open door, and the public highway; intimat ing 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 logging 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 then puts the pitcher on the slave's head, breaks it 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. pag. 160. It is evident that the whole of this ceremony is emblematical.—1. The pitcher represents the confined servile state of the slave2. The articles contained in it, his exclusion while in a state of slavery, from the grand benefits and comforts of life

This is a usual execration at the end of these forms: and is 3. The water contained in the pitcher, his exclusion from the in rhyme in the original.

2. Certificate of one having purchased the liberty of

another.

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

"Here is witnessed in this book of Christ, that Ædric At-by inheritance or purchase: a slave could sow no seed for ford has redeemed Sagyfa, his daughter, from the Abbot Elfsig, and from the convent of Bath, to be for ever free, and all her posterity."

3. Certificate of redemption, in behalf of one departed. "Here is witnessed in this book of Christ, that Ælfrie 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."

himself, and 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, flowers, &c. over his body, his privilege of enjoying and possessing every heavenly and earthly good-8. His stepping towards the East, his acknow

4. Certificate of persons manumitted to be devoted to the ledgment to the Supreme Being, the fountain of light and

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 onvent.

life, (of whom the sun was the emblem,) for his enlarge ment; and his eagerness to possess the light 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

[blocks in formation]

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 the Romans-pro nullis— pro mortuis-pro quadrupedibus-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 pleaded; 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 nor 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 evi

and condition of slaves.

dence, 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 which could render them happy and contented in this situation see the preceding chapter, verses 20, 21, and 22. And yet we need not be surprised that the apostle should say to those who were free, or freed, Ye are bought with a price; do not become slaves of men.

12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament; and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-christian, and diabolic Slave Trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the Great Devil, the father of it and them.

CHAPTER VIII.

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. as touching things of- || Knowledge puffeth up, but charity A. M 4060. fered unto idols, we know edifieth. we all have ' knowledge.

A. M. 4060.

A. D. 56.

A. U. C. 809.

NOW

Anno Imp. Ne-
ronis Cas. 3. that

b

a Acts 15. 20, 29. ch. 10. 19.b Rom. 14. 14, 22.

с

A. D. 56.
A. U. C. 809.
Anno Imp. Ne-

2 And if any man think that he ronis Caes. 3.

Rom. 14. 3, 10.- ach. 13. 8, 9, 12. Gal. 6. 3. 1 Tim. 6. 4.

Eliyahu, 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.”

NOTES ON CHAP. VIII. Verse 1. As touching things offered unto idols] This was another subject on which the Corinthians had asked the apostle's advice: and we shall understand the whole of this chapter the better, when we consider one fact, viz. That there" It is unlawful to buy or sell an idol; and if, by accident, had long subsisted a controversy between the Karuïtes and any such thing shall come into thy power, thou shalt derive the Traditionists, how far it was lawful to derive any benefit no emolument from it."-" The animals that are destined or advantage from things used by the Gentiles. The Karates and prepared for the worship of idols, are universally prowere a sect of the Jews who scrupulously held to the letter hibited; and particularly those which bear the mark of the of the Sacred Writings; taking this alone for their direc-idol. This should be maintained against the opinion of the tory. The Traditionists were those who followed the voice of the elders; interpreting the Divine testimonies by their decisions. From a work of the Karaïtes, entitled Addereth || idols."

Traditionists, who think they may lawfully use these kinds of animals, provided they be not marked with the sign of the Thus far the Karaïtes; and here we see one strong

Of eating things

A. M. 4060.

A. D. 56.

I. CORINTHIANS.

A. U. C. 809. thing yet as he ought to know.

offered to idols.

A. M. 4060. A. D. 56. U.C.809. Anno Imp. Neronis Cæs. 3.

knoweth any thing, he knoweth no- 4 As concerning therefore the eating of those things that are of A. U.C. 80. 3 But if any man love God, the fered in sacrifice unto idols, we same is known of him. know that an idol is nothing in the world,

Anno Imp. Neronis Cæs. 3.

a

a Exod. 33. 12, 17. Nah. 1. 7. Matt. 7. 23. Gal. 4. 9. 2 Tim. 2. 19.

b Isai. 41. 24. ch. 10. 19.

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, ceremonies, &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 know ledge 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 quos is understood by some eminent critics.

point of difference between these two sects. The Karaites totally objected to every thing used in idolatrous services: the Traditionists, as the Talmud shews, did generally the same; but it appears that they scrupled not to use any animal employed in idolatrous worship, provided they did not see the sign of the idol on it. Now, the sign of the idol must be that placed on the animal previously to its being sacrificed; such as gilded horns and hoofs, consecrated fillets, garlands, &c. And, as after it had been sacrificed, and its flesh exposed for sale in the shambles, it could bear none of these signs, we may take it for granted that the Jews might think it lawful to buy and eat this flesh: this the Karaile would most solemnly scruple. It may be just necessary to state here, that it was customary, after the blood and life of an animal had been offered in sacrifice to an idol, to sell the flesh in the market indiscriminately, with that of other animals, which had not been sacrificed; but merely killed for common use. Even the less scrupulous Jews, knowing that Verse 2. He knoweth nothing yet, &c.] The person who any particular flesh had been thus offered would abhor the acts in this rash unfeeling way, from the general knowledge use of it: and, as those who lived among the Gentiles as the which he has of the vanity of idolatry, and the liberty Jews at Corinth, must know that this was a common case; which the gospel affords from Jewish rites; with all his hence they would be generally scrupulous; and those of knowledge, does not know this, that though the first and them that were converted to Christianity, would have their greatest commandment says, Thou shalt love the Lord thy scruples increased, and be as rigid on this point as the God with all thy heart, &c. yet the second is like unto it, Karaïtes themselves. On the other hand, those of the Gen- Thou shalt love thy neighbour as thyself. He then that can tiles, who had received the faith of Christ, knowing that torment his neighbour's weak or tender conscience, with his an idol was nothing in the world, nor was even a representa-food or his conduct, does not love him as himself; and tion of any thing, (for the beings represented by idol images were purely imaginary,) made no scruple to buy and eat the Verse 3. But if any man love God] In that way flesh as they used to do, though not with the same intention: which the commandment requires, which will necessarily for, when in their heathen state, they ate the flesh offered to beget love to his neighbour, the same is known of him ; is idols, they ate it as a feast with the idol, and were thus sup-approved of God, and acknowledged as his genuine folposed 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

[ocr errors]

therefore knows nothing as he ought to know.

lower.

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-Eidwλov idol, is quota, EIXWY, CYLEIDA, xapantypov, oniosides; a likeness, an image, a sign, a character, a shadow: now, ouder dwhov, 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

Of eating things

A. M. 4060.
-A. D. 56.

A. U.C.809. but one. Anno Imp. Neronis Cæs. 3.

[blocks in formation]

and that there is none other God knowledge: for some "with conscience
of the idol unto this hour eat it
as a thing offered unto an idol;
and their conscience being weak is

5 For, though there be that are 'called gods, whether in heaven or in earth, (as there be gods many, and lords many,)

d

C

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.

[blocks in formation]

8 But meat commendeth us not to God: for neither, if we eat, are we the better; neither if we eat not," are we the worse.

9 But "take heed, lest by any means this liberty of yours become a stumblingblock to them

[blocks in formation]

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 Elohim, the true GoD; but they are nothings, and on habelim, VANITY.

b Ch. 10. 28, 29. Rom. 14. 14, 23.————* Rom. 14. 17.-—————' Or, have we the more. Or, have we the less.- " Gal. 5. 13. Or, power. Rom. 11, 13, 20.

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 sacred banquet, by which they have fellowship with Verse 5. There be that are called gods] There are many the idol. And their conscience being weak, not properly inimages that are supposed to be representations of divinities;structed in divine things, is defiled: he performs what he but these divinities are nothing; the figments of mere does as an act of religious worship, and thus his conscience fancy; and these images have no corresponding realities. contracts guilt through this idolatry. 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 un-created, and un-originated. And we in him, xai queis eis auroy, 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.

As in the commencement of Christianity among the Jews that were converted, there were many found who incorporated the rites of the law with the principles of the gospel; so, doubtless, among the Gentiles there were several who did not at once throw aside all their idolatry or idolatrous notions, but preserved some of its more spiritual and imposing parts, and might think it necessary to mingle idolatrous feasts with the rites of Christianity-as the sacrament of the Lord's supper was certainly considered as a feast upon a saAnd one Lord Jesus] Only one visible governor of the crifice, as I have proved in my Discourse on the Nature and world and the church; by whom are all things: who was Design of the Eucharist as the minds of many of these the Creator, as he is the upholder of the Universe. And young Gentile converts could not, as yet, have been deeply enwe by him, being brought to the knowledge of the true God, dued with spiritual knowledge, they might incorporate these !! by the revelation of Jesus Christ; for, it is the only be-feasts, and confound their nature and properties. gotten 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 henol, is no spiritual loss. 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, ɛis aurer to him, God the Father, who is the fountain of our being: and, as Christians, we live d'aurou, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved.

Verse 7. There is not in every man that knowledge] This is spoken in reference to what is said, ver. 4. We know that

[ocr errors]

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 givos us no spiritual advantage; and the cating

Verse 9. But take heed] Lest by frequenting such feasts, and eating things offered to idols, under the conviction that an idol is nothing, and that you may eat those things innocently; lest 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 something, and you partake of such things; so he may also, and with

[merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][ocr errors][merged small][merged small][merged small][merged small]

safety. He is not possessed of your superior information on this point, and he eats to the idol, what you take as a com

mon meal.

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 see, that the boasted knowledge of the Corinthians had very little depth in things purely spiritual.

There are many curious, thin-spun theories in the Rabbinical writings, concerning entering idol-temples and eating there, and even worshipping there; providing the mind be towards the true God. Dr. Lightfoot produces several quotations to prove this. Perhaps the man of knowledge mentioned by the apostle, was one of those who, possessing a convenient conscience, could accommodate himself to all circumstances: be a heathen without, and a Christian within, and vice versâ, as circumstances might require.

Be emboldened to eat] Oxodour,incerai, 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 eating 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,

[ocr errors]

weak brother to stumble.

12 But, when ye sin so against the A. M. 4000. brethren, and wound their weak conscience, ye sin against Christ.

A. D. 56. A. U.C. 809. Anno Imp. Neronis Cæs. 3.

13 Wherefore, 'if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

• Matt. 25. 40, 45. Rom. 14. 21. 2 Cor. 11. 29.

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 occa sion 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.

[ocr errors]

1. The greater our reputation for knowledge and sanctity, grieves the Spirit of God, becomes again darkened and hard-the greater mischief we shall do by our influence and exened; and sliding back into idolatry, dies in it, and so fi- ample, if we turn aside from the holy commandment delinally perishes. d unto us. Every man should walk so as either to light or lead his brother to heaven.

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, apostatising 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 world to return to it, live and die in its spirit, and perish everlastingly also. Let him that readeth understand.

verc

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 geod,

« PreviousContinue »