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mutton and rabbets, and other dainty dishes, I gave him broth, thickened with bran, pudding made with bran, and turnep-leaves, chopped together, and grass; at which the old man, (meaning my body) being moved, would know what he had done, that I used hiin so hardly. Then I shewed him his transgression, as aforesaid; so the wars began, the law of the old man, in my fleshly members, rebelled against the law of my mind, and had a shrewd skirmish; but the mind, being well enlightened, held it, so that the old man grew sick and weak with the flux, like to fall to the dust. But the wonderful love of God, well pleased with the battle, raised him up again, and filled him full of love, peace, and content in mind, and is now become more humble; for now he will eat dock-leaves, mallows, or grass, and yields, that he ought to give God more thanks for it, than, formerly, for roast flesh and wines; and certainly concludes, that this must be of God, if it be done out of love, and not out of self-ends; for, before, the old man fought with his steel sword, with his fleshly power against old men, and that envy in him begat envy in them, and both of the devil, in pretence of liberty and peace, it is easily judged of by the event; for our fighting, to regu. late government in the old men, we see it still as bad, if not worse, than it was before. Therefore, let us put off the old man, with his fleshly laws, which reached no farther than the government of earthly bodies; so that every one, for their obedience to God in this fleshly law, receiveth a reward, to uphold his fleshly body here upon earth, and would go no further, than reason could reach, in the organs of flesh. Therefore, this law could never give life in the spiritual Christ, but the practisers thereof were the greatest enemies to Christ, as you shall see fully in their calling of Christ devil, and putting of him to death, Mat. x. Luk. xxiii. Far worse than bloody butchers, for they destroy their fellow-creatures for gain, and to feed their bodies; but these destroyed that innocent Lamb of God, merely out of devilish zeal and envy against innocency; this moves the butcher to the question, tu know why I would forbear eating of flesh: to which I answer,

First, I do it exemplarily from the prophet Daniel, chap. i. who saith, the King's meat defileth his body, and beseecheth, that he might cat pulse, and drink water. This, first, we ought to believe, because the Scripture saith so. 2. I believe it from experience. 3. From reason.

1. I have experience, that God hath enlightened my understanding in a great measure, more than before I took this course, so that all the tithe-mongers and self-ended people, professing religion, are afraid to meet me in any publick dispute; but, lest I should judge myself wiser, in my own conceit, than my understanding will bear me out, I am here ready to be tried by any person or persons whatsoever. And so much for experience. Now I shall shew some reasons:

My first reason is, that God never accepted of any creature, for a sacrifice of flesh, that would destroy a body of flesh to feed on; and also forbad his people the Jews to feed on them; for it is a practice of dogs and wolves, bears and lions, hogs and ravens, kites and hawks, and many such like devourers of flesh; and all or any of these have no need to fear their lives, but from or of some of that same kind; no innocent creature need ever fear his life from an innocent creature. If all birds would take the dove for an example, and all beasts take the lamb for their example, and all men take Christ for their example, then Mars and Saturn, the two chief devils, would be trampled under fett. Such a time is promised, but not yet; but God waiteth with long patience upon the vessels of wrath, whilst they prepare themselves, by thirsting after flesh and blood, which are thereby made fit to destroy each other. Therefore hearken to the doctrine of Christ, in Matth. chap. v. and vi. • Deny yourselves, humble yourselves, undo yourselves of all righteousness of the flesh; become as little children, like lambs, like doves; then Christ is ours, and we are his. Few words to the wise are suffi. cient. I shall return to the reasonable part of the law in this nation, which excludes butchers from being jurymen of life and death. Surely, if they are judged incapable of being of a jury, because they kill the creatures, ihey, that buy them with their money to devour them, cannot be clear; for we always count the receiver more subtle and worse than the thief; so that the buyer is worse than the butcher. Bnt Mars, being the god of war, is the governor of these destroyers, and, while he can get flesh to feed on, he will increase his desires to destroy flesh; so that Mars, being servant to the Most High God, breeds them up with flesh, until they are full of corruption. Then be raiseth up transgressor against transgressor to destroy each other, as you have it in Isa. xxi. 2, where it saith, A grievous vision was shewed unto me, the transgressor against the transgressor, and the destroyer against the destroyer. Go up, Elam, besiege Media, &c. Had my parents been so innocent, as to have taught me this doctrine in the time of my youth, I had saved my scull from being cloven to the brain in the late war for the parliament against the King, and also saved myself from the parliament's two years imprisonment, which they gave me for my pains, and from my sentence to death in the field by my Lord Protector; but all those things wrought together for the best to me, and, in my estimation, are of more value, than an office of five hundred pounds a year; for I, in some measure, know myself, and before I neither knew God, nor devil, nor myself; but now, having found out that my body was governed by the inclination of my constitution from the starry heavens ; having tried it with many sorts of food, and with much fasting and praying, according to the Scripture, which gave me light into the constitutions of others, and enabled me to administer physick to others; so that I have had a hundred, or sixscore patients at once; this gave me a great light of the evil that came by eating of flesh. If my patients were any of thein wounded, or feverish, I said, eating flesh, or drinking strong beer would inflame their blood, venom their wounds, and increase their discase; so there is no proof like experience. So that eating of flesh is an absolute enemy to pure nature, pure nature being the workmanship of a pure God, and corrupt nature under the custody of the devil. Now for the objection in i Tim. iv. 3. where it saith thus: Forbidding to marry, and commanding to abstain from meats, which God hath created to be received, with giving thanks, of them which believe and know the truth. And, ver. 4. it saith, For every creature of God is good, and nothing ought to be refused, if it be received with thanksgiving. This Scripture is very useful for the purpose, and will give much light to the adherers to this opinion, and confirm them of sound principles within themselves; for whosoever shall forbear marrying, or abstain from meat from the commandment of man, which pretends bis commands to be of God, all that are obedient hereunto will serve the devil, and must needs be without the spirit of sanctification; neither are they believers, neither obey the truth; so that, if they should eat of every creature, there, would a hundred be poisoned at a meal, for want of the spirit of power and sanctification, which Paul and others had by the promise, which promised them, if they drank any deadly poison, it should not hurt them; and could take away serpents; and, if they laid their hands on the sick, they should recover, as you may see in Mark xvi. 18. Another objection is alledged from that Scripture in Matth. xv. 11. where it saith these words: That which goeth into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man; wbich is murders, adulteries, fornications, thefts, false testimonies, slanders, &c. If this be meant, that any thing put into the mouth cannot defile the body, then no man can be poisoned; but there hath been many a man poisoned, by taking things into the mouth. If so, then nothing ought to be taken, but that which is nourishable to pure nature, except they have faith and power of sanctification to exclude the venom. So, in short, my judgment is of every place of Scripture, which speaks any thing of this nature, that, to him that believeth, ali things are lawful, as in relation to Christ in the spirit, but some things not expedient. Now to those that will not unlink themselves from the world, as to deny father and mother, wife, children, lands, and livings, and all for Christ's sake in the spiritual essence, but will rather serve him according to the flesh in the ten commandments. Now this is the wonderful and admirable love of God, that he will give them a reward also, according to that dispensation they are under; for he hath promised thein a blessing in basket and in store, and their children long life in the land for their obedience to their parents in the flesh; but no more than fleshly rewards can be given for fleshly obedience; for he, that dieth with Aeshly desires, fleshly inclinations, and fleshly satisfactions (this being a composure of the spirits of darkness in this body) must rise again in the same nature, and must be taken into the center of Mars, the God of flesh, blood, and fire; so that every man shall receive the things which are done in his body, according to that he hath done, whether it be good, or evil, 2 Cor. v. 10.

Then, how happy are they, that take Christ and the prophets for their example! Christ, being an innocent pattern to the whole world, exposed bimself to all danger and difficulty, not for his own ends in the Aesh, but for others sakes, even them that persecuted him, and violated him with terms of ignominy, calling him a glutton and a winebibber, blasphemer and a devil, and at length killed him out-right, and hanged him shamefully upon the cross. The persons that did it were the priests, counsellors, lawyers, and the rude multitude instructed by them, filled all with envy against innocency; but all this worketh together for the best to them that fear God in humbleness and meekness, with love and charity; where envy cannot be, but some glimpse of thy spiritual light, which discerneth all things, even the deep things of God, according to the Scriptures, 1 Cor. ii. 10. But reason itself will discover a glimpse of God's proceedings in these our days; he hath tried almost every sort of men, and every sort of sects, according to their pedigree in our land.

1. The king and bishops were exalted next to Christ.

2. The parliament, who found fault with them, not pulling the beam of covetousness out of their own eyes, and their sects depending, were all exalted instead of the other.

3. The army, with their trades and sects depending upon the same account, became exalted. So the gentlemen and farmers have bad their turn in offices and dearth of corn, and now they will try inferior trades, as journeymen and day-labourers, and their associates depending, even to the orphan and alms-man, which now give them the fulness of bread, and cloathing, and silver, and all according to their respective place and capacity they are in. So that now we look over all their proceedings, and judge by their fruits, and it will be a hard matter for a low capacity to judge which of all these parties hath been most just; but I being of the lowest sort, and unlearned, being amongst day-labourers and journeymen, have judged myself with them the worst of all these parties, in pride, gluttony, drunkenness, lying, dissembling, swearing, cursing, covetousness, disobedient to parents, breeding up children to disobedience, and other abominations. Were not the most High wonderful and merciful to us, one of these sins are enough to bring judgment and terrors upon the whole land, namely, the sin of drunkenness, being ex. plained, will prove it. When the all-seeing eye looks into every alehouse of this nation, and seeth of which sort are most there, and they will appear to be labouring poor men, which, in times of scarcity, pine and murmur for want of bread, cursing the rich behind his back, and before his face, cap and knee, and a whining countenance. And some are cholerick, and discontented, and will not speak at all, neither of them considering what they did in the time of plenty, when they drank in one day as much as a bushel of barley will make, which will keep two ordinary families a whole week in bread. This two men will do twice or three times a week; and, when Sunday cometh, they will hear two sermons, and have their child christened by the virtue of his faith, and receive the sacrament at Easter, and then all is well. His conscience being seared up, he returns to his companions, and falls on, as before, to drunkenness and gluttony, spoiling, backbiting his neighbours, swearing, and cursing, and reviling against the higher powers for oppressing him; making a good construction of his fellow drunkard which is drunk three or four days in the week. They will say he is an honest fellow, and no body's foe but his own, although both he, and they that do so, are the greatest oppressors under the sun, and the greatest enemies to the poor fatherless orphans, widows, and strangers, which are below them; for by their drunkenness and gluttony corn is made dear; corn being dear, land is made dear; so that the farmer must give a great rent for his farm, and is constrained to hire many more acres. By this means cattle and corn have been at a high rate, the farmer being covetous-minded to uphold his wife and children in pomp and pride, feasting and gluttony at chris

tenings and banquetings, by which means surfeits and diseases drive them to the physicians, who wait for their prey, to get money to purchase lands and houses, that they may let it out to them again. Thus, you see, that the body of England is become a monster: God hath created eyes in us that are the feet, to discover her nakedness as far as the middle; we have a little light of her arms, and her head, which keeps her pomp by sword and violence; but our sight being weak, and most work to do at home, and most convenient for every man to pull the beam out of his own eye, according to the Scriptures, Matth. vii. 3. that we may see clearer, and justly judge the tree by its fruits, we shall try the inferior and lower sort of feasting among women, called by the name of christenings, which are these : First, to exchange upon some body that is silly, or foolish, sluttish, or covetous, or an ill husband, or a drunkard: Others be condemned for often feasting, and wearing fine cloaths, swearing and lying, so that all sorts are laughed at, and judged, but ourselves, whilst we ourselves are doing the very same things. And this is the fruit that grows upon the tree called christening, or baptizing the child into the father's faith ; which is an admirable tree, if it be true, that the child can be in Christ by the father's faith, and no falling from grace. Then let us consider, whether Adam did believe in Christ; and, if it be found he did, then this baptism would have saved all the people from Adam to this day, and will do from this day forward; for the child, being baptized into the father's faith, groweth up, and begetteth children, and cannot fall away, baptizing children into their faith, and so forward. So that, if God had been as wise as we in our own conceit, he might have saved the lives of all his prophets, and apostles, and people too; but the most High is now once more beginning to break through the clouds of darkness in poor innocent forms of earth, raising them up from carpenting, fishing, and tent-making, to confound the High and Mighty, for the wisdom of man is foolishness, 1 Cor. chap. i. Now let us compare this inferiour feast, called christening, with the feast of Christ among the multitude, and see which was most exemplary to the people, and which produced most good to so body; and consider the example of Christ's birth in a manger, with the pomp and pride of children's births in our days. Again, consider what feast there was when Christ was baptized of John, and, I think, we shall find none at all. Then let us see what Christ had at his feast with the people; he being able to command stones to be bread, or water to be wine, was also able to command roast beef or pig; but he was to be exemplary to all people on earth, in all his actions and doctrine; made an innocent feast for the people with barley loaves and fishes, Mat. xiv. But some will object and say, he was able to work miracles, and we are not. To which I answer; if we, as he, were able to command all things, and yet would have nothing at our feast but barley loaves and fishes, what advantage would our power be to this feast? The feast being innocent, without hurting any creature on earth; but, on the contrary, he endeavoured to preserve, and to reconcile the people to God with sound words of instructions, uttered with love, peace, and meekness, with motions of healing all people that were brought to him: So that you may see a great difference betwixt his feast and the other.

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