Aion of meats, than 'tis lawful not to that God forbidding Men to feed Obferve it. The former is plain, on Blood, thereby to keep 'em v. 16. Let no man judge you in meat from a familiarity with it, which and drink: Therefore the latter. hardens men, as we fee in Butchery, Laftly, if this diftinction of Meats whilft on the contrary, the rariwas typical, then it ceas'd at Chrifts ty of its fight might create a horror Death, this is the Apoftles own of it, and this feems imply'd in the Argument and confequence, Meats 5, and 6, v. of that stb. of Gen. in general, he excepts none, nei- Surely the Blood of your Lives will ther Blood nor any thing elfe. I require. Whofo fheddeth Mans But it was typical, as much as the Blood, by Man fhall his Blood be fhed. New Moons or Sabbaths, v. 17. And this immediately after the Which are a Shadow of things to Command it self, Flesh with the come. And perhaps 'tis more eafie Life thereof, which is the Blood to fhow what this Sacredness of thereof, fhall you not eat. The Blood was Typical of, than of other Reafon is that already moft other things in the Ceremoni- affign'd in the Mofaical Law, that al Law, namely the Blood of the Blood was Sacred, and withChrift, by which alone all the out it no Remiffion, accordingly Bloody Sacrifices of the Law were Typical of our Saviour, as were accepted with God; not exclud-all Sacrifices. It is the Blood that ing other Reasons for the prohi- maketh an Attonement, the Life of biting it, of which anon, tho' that the Flesh is in the Blood; I have the principal. given you it to make an attone'Tis now time to come to Ob-ment, Lev. 27. 11. and this muft jectionsThat which was Pro-have been the reason of all, or at hibited before the Law, under the leaft of the Bloody Sacrifices, of Law, and under the Gospel, muft fer'd from the beginning of the be unlawful: This, fay fome, was World. the Eating of Blood. But here we But the most difficult part of deny the Minor, as to the Gospel, the Objection ftill remains, that and any univerfal Prohibition of it. 'twas forbidden under the Gospel, The Law concerns not us, and as in that famous Apoftolical Council for its being forbidden to Noah and Canon, As 15. 20, and 29. and his Sons,we are fure that fome whereby the Chriftians were rethings were Ceremonial before quir'd by the Holy Ghoft as well the Law was given at Sinai, par- as the Apoftles, to abstain from ticularly the diftinctian of clean Meats offer'd to Idols, and from Beafts and unclean, known and BLOOD," and from things ftrangled, obferv'd by Noah, as well as this and from Fornication: And this, precept of Blood, Circumcifion 1. After our Saviour's Death. 2. given to Abraham, &c. Two rea- To the Gentiles. 3. Amongnecef lons there might be for this Pro-Jary things. 4. And equal'd with bibition to Noah, one lemporary, Fornication, and eating things fa. the other Typical and Ceremonial, crific'd to Idols, both of which unbut uatural. The firft, to prevent lawful, therefore alfo Eating of that Cruelty, Violence, Bloodfhed Blood, and fo efteem'd by the and Murther, which as it feems Primitive Church. was fo common before the Flood,

In Anfwer to which we must enquire

enquire, Firt, Into the true Rea- Jews, and therefore the Decree fon of the Prohibition, which we thereof muft have fome relation think we can prove was not any unto 'em. Which in fact it had, thing in Nature, nor defign'd as for a Temper was found to please perpetual in the Church, only ne- both Fews and Gentiles, neither ceffary in thofe times and circum- the whole heavy burthen of Cere. ftances, not univerfally obliging monies were exacted of the beChriftians, the Obligation new lieving Gentiles, nor did the ceas'd with the Reasons of it, as Church fpitefully deny the prais evident from the Judgment of dice of every thing which had be Fathers, and the whole Catbolick fore been in ufe among the fews, Church. As to the Reafons of the but forbad what feem'd moft of Probibition, fome learned Men fenfive to 'em, for peace fake; think it related to the Jews, to among thofe particular believing prevent Scandals, and Schifms, Gentiles in Antioch, Syria and Cili. fome to the Gentiles, to keep 'em cia, where it seems the dispute was from Idolatry, others to both, a hotteft, and the Number of the mong whom Ludovicus Capellus, Fews greateft, and in no other and to his Opinion we are induc'd places, nor did this Canon oblige to subscribe by these following Ar- any other, as we think we can guments. That the eating of prove. That the Jews were here Blood, &c. was forbidden by the referr'd to, and the Scandal Apoftles leaft Scandals fhould be 'twou'd have bin to 'em had the given to the fews, and they thereby be tempted to Apoftatize from Chriftianity, appears plain to us from the occafion of the Council, fome Exprellion of St. Fames in it, and the Pradice and Writings of St. Paul, the Apoftle of the Gentiles. The Reason of the calling the the Connexion, or what reason of Council we have in the 15. Acts the For Mofes did not the Pro1. 2. Certain men which came hibition of Blood, &c. relate to down from Judeu taught the Bre-the Scandal which the fews wou'd thren and faid, Except ye be cir-take from the Chriftians eating rumcig'd after the manner of Mofes, Blood, &c. Who heard it in their ye cannot be faved; on this St. Synagogues fo frequently and Paul and Barnabas went up to Fe-plainly forbidden by their great rufalem, and v. 5. Then arofe cer- Prophet. The meaning of their be tain of the Seat of the Pharifees that ing fcandaliz'd, is, that thereby believed, faying, 'Twas needful to they wou'd take occafion of frumcircumcife them, and to command bling, fall away to Idolatry, or the them to keep the Law of Mofes. On like, out of Hatred and Enmity to which the Apoftles and Elders the Gentile Chriftians for breakcame together, and St. Peter and ing the Law of Moses; at least St. James fpoke what follows on there wou'd be eternal Schifms, that occafion. Whence 'tis plain, no Church, no Brotherly Love athat the Council was about the Imong them. To prevent which

Gentiles eaten Blood, feems alfo plainly imply'd in thefe words of St. James, v, 21. immediately after the Canon: For Mofes of old time bath in every City (of Syria and Cilicia v. 23.) them that preach bim, being read in the Synagogues every Sabbath day. Now where's

the

And if these were fome of the Reasons why this Canon was made,

the Church did not alter but con- [Practices wou'd occafion, not it tinu'd fuch wholfome and inoffen- feems of fo large an influence and five Ufages as might be of general ill Confequence as nearer home; benefit,as all these four were, both however not fo exprefly provided to Few and Gentile. againft, otherwife why was not And St. Paul went yet farther, that Canon directed to all the becoming as he fays, all things to Chriftians in the World, like the all men, to the fews a few, e-General Epiftles? Why did St. Paul ven circumcifing Timothy, whofe tell thofe of Rome and Corinth Father was a Greek after this de- that they might act contrary to cree 16. Acts 1. And purifying it, unless in the Cafe of Scandal? himself in the Temple, for no o Why did he not urge this Canon ther Reason, but because many of to deter 'em abfolutely from any the fews which believ'd were fuch Practices, which was made zealous of the Law, c. Chap-by all the Apoftles, and promulg'a ter 21. 20. This seems alfo clear by St. Paul himself, Anno Chrifti from his Writings, Rom. 1451. at fartheft, as Bishop Barlow where difcourfing of difference of obferves; whereas this Epiftle to Meats, ver. 13. he fays, Let no the Corinthians was not written Man put a ftumbling block (a fcar till 54. nor that to the Romans dal) or an occafion to fall in bis Bro- 'till 55. as Dr. Hammondˇupon thers way.If thy Brother be griev'd them. with thy Meat, now walkeft thou not charitably, let us follow after the Things which make for Peace, the fews being more zealous and 15. 5,6. The God of Patience, againft eating Blood than other grant you to be like minded one to. Ceremonies, because so often and ward another. Receive ye one ano- plainly forbidden by Mofes, thes ther. All which feems to relate to it was not from the Law of Nature, the fame Argument-The A- or any pofitive Law, grounded on poftle wou'd not have the Gentiles ftanding and perpetual Reafon. fcandalize the fews, tho' he all a- But this Canon was useful to tha long owns them in the right, and Gentiles,as well as Fews,pofitively that they might use or not ufe obliging thofe Churches to whom thofe indifferent things, fo 'twas 'twas directed, and the Substance without offence, even Meats of- of it being preft, and from the fer'd to Idols. But how then do's fame temporary Reason, avoiding this agree with the Canon at of Scandal, even on thofe of Rome Jerufalem? We know but one way and Corinth, whom the Canons of clearing it. That Canon was frems not to have reacht, eating only directed as before, to the and drinking of Blood were the Gentile Chriftians of Antioch, Ceremonies us'd at the Sacrifice of Syria, and Cilicia, where the the Heathen, not only by the Jews lived in great abundance, Scythians, but even the Romans, as but reacht not thofe in Greece or Grotius obferves, and Lactantius, Italy, Corinth, or Rome, where that Goats Blood was drunk at the the Gentile Chriftians were many Feafts of Bacchus ; nay, it seems firft more than the fews, and the Dif- to have been the Blood of Men, fentions and Scandals, that fuch fince they were Sacrific'd to him,

'tin

1

fi

'till Goats were Subftituted in their Witches, their Familiars f Room. their Blood. But Wine came This was an ancient Cuftom, terwards in the Room of Blo for where we read, Ezek. 33. when they had found the way They poured out Blood, the Syri-eating it in their Sacrifices. ack has it, they drank it, and their And more than all this, drink offerings of Blood were the the Apoftle feems fairly to confi fame thing, and when the World it, for fpeaking of eating thir grew too nice for fuch Barbarities, facrific'd to Idols in 'dwner' they either pour'd out the Blood by the Idols Temple (not in a Frie them when they eat the Sacrifices, House) he adds, the Gentiles or else eat it Boyl'd, and mix'd crifice to Devils, and I wou'd: with Meat, Spices, &c. which ye fhou'd have Fellowship w Tertullian calls, Botulos cruore diffen-Devils, ye cannot drink the C tos, to which fuvenal's exta & can- of the Lord, and the Cup. diduli Divina romacula porci- Devils. And Laftly, in Lev. feem near ally'd, Sawfages, as well as Black-puddings being facrific'd to Idols.

Was

7. After command to fprinkle Blood of the Sacrifice on the tar, its added, And they fhall Now the true Reafon, why more offer their Sacrifice to i Blood, was Sacrific'd (as by Baals vils, after whom they have go Priefts, their own) and why 'twas a Whoring. From all which we eaten by the Heathens, Maimonides fer, that eating Blood tells us was this, in his Differtation Idololatrical Rite,and theChrifti concerning the Zaby, They did were thereby in danger of be eat Blood, fays he, at their Sacri feduc'd to Heathenifm, for wh fices, believing it the Food of Reafons, 'twas at that time inb Demons, and that whoever eat it ted, as to the fews of Old. The was their Brother and Friend, as fore Idolatry ceafing,the Reafen feeding together at one Table, and fo ceafes, and the Law no lon even Porphyrus fancies, that the obliges, and on the other fi Dæmons grow Fat on the Steams there's no furtherhopes of prev of the Sacrifices, and the Savouring on the fews (who are now! of Flesh and Blood, whence Dry-proportionably few to the Chri den's Maximin, Oft have you ans) if we fhou'd ftill comply w lean'd their hungry Noftrils 'em. Nor is there any fear n down; and Lucian brings in the of giving a proper Offence or Se Heathen Gods fucking up Blood dal to any Chriftians, so that th like Flies (fure Belegbub must be fhou'd turn Heathens, beca at the Head of 'em, and Athenago. thofe Rites are long fince difus. ras call their Dæmons ex- The Neceffity therefore was o μuevos, Lickers up of Blood. And for that Time, and that Place.F Origen lays, nus sv, Sc. we nication is mention'd with it, know no other way of feeding with caufe a part of the Heathens Re Devils, then if any eat the In-gious Worship. So Succoth, Bene trails Exta] of the Victims, and Baal-Pear, the fews with the drink of the Wine whereof an Golden Calf, Bona Dea, Elefum Offering has been made to the De- Sana, and almoft all the reft vils, and in all our Stories of their Immortal Whores, and Whor

mafter

Mafters, fee Epift. of Fude.v. 41. | a Gentleman of a very goodEftate,

and foremention'd Lev. 17. 7. and the Apoftle all along fuits Idolatry and Uncleanness together. Nor is there any confequence, that becaufe plac'd with eating Blood, &c. they are of the fame Nature, 1. Eating things Sacrifi'd to Idols, isin it felf Indifferent, as before2. Because Things in themfelves indifferent and really Sinful, are joyn'd in feveral places of the Scrip-tertain him, 'till he fees how Af. tures; to inftance but in one much fairs will go elsewhere; and if like this, Ezek. 18. 6. &c. where that won't Gee, they may Jogg keeping a Pledge, taking Increase, on and proceed to Matrimony as &c. are join'd with Idolatry, and foon as they pleafe, Now GentleAdultery. men, Tour Opinion is defired in this As for the Fathers and Primi. matter, and your Advice to the tive Church, the cafe is alter'd as young Laly, how far he is obliged before, fince the fall of Judaism to comply with her Father, and how and Heathenifm. It's true,Salma-fhe ought to carry her felf to the a fus tells us 'twas thought unlawful foresaid Gentleman? Your Speedy here in Britain as low as the Age Anfwer will much oblige the Lady, of Beda, but all know the great-and your humble Servants. eft part of the Nation were then Heathens; and long before him, by her Fathers Confent, neither St. Auftin tells us, that thofe who the Father nor Daughter has Powe fcrupled to eat things frangled er to quit the Obligations, with (which have their Blood in 'em) as out the Gentlemans Confent, or Hares, or Rabbits kill'd with a fome other juft aufe; as finding ftroke in the Neck, or taken by him an ill Man, fuch an one that Dogs, as Tertullian and others did, will be difrefpectful to the Lady, they were in his time laugh'd at by ruin or make her unhappy; for all the World. And in effect the as to the Eftate, that fhou'd have Greek, and no Church now refufes been confidered before, and is it befides Ethiopick. not now a fufficient Caufe to an From all which, we think we honeft Man to break a Childs premay conclude, that the Prohibiti-engagement, and elpecially when on of fome of the Gentiles eating it was occafioned by his approba Blood, as well as things ftrangled tion: Therefore the Lady having and facrificed to Idols, was only chus kad her Fathers Confent, he Temporary, to prevent the Jews cannot handfomly perfwade her to and Gentiles falling away from the decline her Lover,but the ought to Faith, and therefore that 'tis as finish what the has begun. lawful to eat Blood, as any other Meat. Q. E. D.

who was not only approv'd by her Father, but Entertain'd and mightily Encouraged, advifing and perfwading his Daughter to accept him, but now that the be gins to have fome Inclination for him (the Old Gentleman having got a profpect of a better Match) forbids him his Daughters Com pany, and charges her not to En

A young Lady who will have a very confiderable Fortune, hath for fome Years been Courted by

She having engaged her felf

Q. A Woman left her Husband, and marry'd another, and after bis Death a third; at which he's now troubled. Qu. Whether he ought to live with him, as with her husbands