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the gospel. . And, here, 'as there have been persons in all times of the Christian dispensation, who have denied the right of using them as food; and as there are some in these times who maintain the same doctrine, as well as others who object to it on the ground of humanity, it seems to be necessary, in the first place, to prove, that man is permitted, under the gospel, to eat flesh, or, in other words, to take away life for his sustenance.

I. 1. Before I mention our blessed Lord himself, I will just notice that remarkable instance of abstemiousness, John the Baptist, the “ Elias who was for to come,” (Matt. xi. 14.) and who might be said, comparatively speaking, to have come “neither eating nor drinking,” (MATT. V. 18.) whose food was locusts and wild honey:" (Matt. iii. 4.) his life, therefore, was sustained by the labour of the bees and the death of the locusts.

2. Our blessed Lord, “ by whom are all things,” (Rom. viii. 6.) and who, when upon earth, “ did no sin, neither was guile found in leis mouth,” (1 Pet. ii. 22.) and who would neither “break the bruised reed, nor quench the smoaking flax,” (Isaiah xlii. 3.; Matt. xii. 20.) scrupled not to partake of the usual entertainments of those times, at which, no doubt, according to the custom of the Jews, there was Alesh. So much did he frequent and partake of them, that the Pharisees, in reproach, called him "a gluttonous man.” (Matt. xi. 19.) At the feast given by Matthew the publican, on his quitting his profession, (Matt. ix. 10, 11.) and at the marriage feast in Cana, he probably partook, with others, of “oxen and fatlings."

(John ii. 1-11.; Matt. xxii. 4.) In the pa- rable of the Prodigal Son, mentioned as a type of the rejoicing in heaven on the repentance of a sinner, the fatted calf is killed for the enter

tainment.” (LUKE xv. 23.) And, again, at the marriage supper of the king's son, another likeness of the kingdom of heaven, we hear expressly of the “oxen and fatlings” being “ killed.” (Matt. xxii, 4.) Of the paschal lamb he partook along with his disciples, who were most of them fishermen by trade, an employment which consists in the taking away of life for the sustenance of man. Upon two oco casions he brought a multitude of them miraculously to their nets; (Luke v. 1-11.; JOHN xxi. 1-14.) and these were, probably, their common food, as we find they had fishes with them upon those occasions, when Christ miraculously increased them, together with the bread, to give food to fainting thousands. (Matt. xiv. 15–21.; MARK vi. 35–44.; Luke ix. 10-17.; John vi. 5--14.) Of fish, also, he ate, even after his resurrection. (LUKE xxiv. 42.; JOHN xxi. 29.) He mentions, also, without any censure, the “two

sparrows sold for a farthing," and the “five for two farthings,” which were probably sold as food.

3. Under the law of Moses, and, indeed, long before that, in the time of Noah, certain animals had been forbidden to be used as food, under a distinction of unclean and clean animals. But, under the gospel, even this is done away; for, when St. Peter was at Joppa, and at prayer upon the house-top, “and he became very hungry, and would have eaten:” “while they made ready, he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit at the four corners, and let down to the earth, wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven.” (ACTS X. 10–16.) Here permission is given to kill and to eat animals of all kinds. St. Peter, again, in his Second Epistle, speaks of the “brute beasts" as being “made to be taken and destroyed.” (ii. 12.) And, afterwards, when the disciples at Antioch had some scruples, as to the necessity of observing many parts of the Mosaic law, and sent Barnabas and Paul to Jerusalem, to con sult with the other apostles on the subject, their determination was: “That ye abstain from meats offered to idols, and from blood, and from things strangled.(Acts xv. 29.) And St. Paul, in the tenth chapter of his First Epistle to the Corinthians, advises them, “Whatsoever is sold in the shambles, that

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