fing: the game is for meat when it is pulled down. We have rule over Horses and Doggs, who ferve us, though not to feed us. The Dogge defendeth our flocks from the Wolfe, our houses from theeves, our bodies from injurie: the fwiftneffe of the Horfe helpeth our flowneffe: the Elephant in battel helpeth our weakneffe : the Sheep help our nakedneffe, cloathing us with their wooll: the Oxe plougheth the ground, to give us bread, and eateth graffe to be our food, he giveth his hide to fhoe us ; and every thing that moveth in the Earth is for man. We finde great goodneffe many wayes in the Bee, and in the Silk-worm; God faw, man feeleth the goodneffe of those things God hath created. So that fubjicite terram is the tenor of all Law, a giving poffeffion of inheritance: and dominamini is a rule and dominion given to man over the utensils, the riches of the Sea, Land, and Aire.

There is here alfo obferved by the Fathers, a fpiritual Analogie in A fpiritual dominamini. In man there is a fpirit and a foul; in him there is alfo Analogie. Earth: the cares of the body ought to be leffe than those of the foul, eft enim anima in homine cœlum, corpus autem cænum, faith Bafil, non fit cænum cælo fuperius, fed fit cælum cæno fuperius, Let the foul have dominion over the body and the concupifcence thereof; the body is earthly given to luft, anger, envie, pride. Here they admonish us to fubdue these beaftly affections, and to tame the favagenesse of our corrupt nature. The whole nature of beafts, and of birds, and of creeping things, and things of the Sea, is tamed, and hath been tamed of the nature of man, but the tongue can no man tame,it is aħ unruly evill, full of deadly poyfon: this place doe they allege out of the 3. Fames 8. And as Fames faith, that the tongue should be tamed from evil speaking, malicious flandering, back-byting, lying, and diffembling : fo fay they (and that very well) that all the brutish affections ought to be tamed and fubdued; that fo the foul might reign in the body, and the body be fubject to the foul.

Præterea dixit Deus, Ecce dedi vobis omnes Herbas fementantes Gen.3. 29, 30, femen que funt in fuperficie totius Terra; omnefque Arbores 31. in quibus eft Fructus arboreus, fementantes femen veftra ad comedendum erunt. &c.

HIS is Gods third fpeech,of this fixth day,concerning Februar, 17, man. The first in the 26. verfe, is of his power in 1599, creating him: The second dixit, in the 28. verfe, is of his providence in preferving mankinde: This third fpeech is Gods further care for the nourishment of them whom he hath created and by propagation preserved. In the 30. verfe God fheweth his love to man,

having

Mans meat.

having before given unto man the beafts of the field, yet he giveth to his beafts their meat. The laft verle is the clofing up of the fixth day.

The Argument of the 29 verfe is for provifion for mans meat. An Objection. Here ariseth a queftion made by fome: Man in the estate of his innocency was immortall, what need had man then of any meat?'

The Anfwer.

True it is,that Adam was created immortal, yet having a poffibility to be immortal: Thereupon the School-men say there is a double immortality, poffe non mori fuit Adami,mori non poffe eft Dei; for Christ only, who is King of Kings and Lord of Lords hath this immortality, 1 Tim. 6. 16. which is bestowed upon us by way of reward through Christ our Saviour, whereby our nature is ingrafted in the divine nature of the second immortality, for the first man Adam was made a living foul, and the laft Adam was made a quickning fpirit, that is, bringing us from Heaven the fpirit of life; the firft was of the Earth earthly, the fecond of the Heaven heavenly, I Cor.15.45. Adam was created with a poffibility of immortality;the part immortal of mans creation was from God; but through mans difobedience and ambition, when he did eat of the forbidden fruit of good and evill, God fhut him out of the garden of Eden, left he should take alfo of the tree of life and eat and live for ever, chap. 3. 22. whereby Adam was deprived of life; for it was faid in the 2. chap. 17. When in that day he did eat of the forbidden fruit, be fhould dye the death. So that by mans disobedience man became mortal, who before, in the state of his innocencie, had a poffibility of immortality, for then he had the Image of God perfectly, but by finne came death,per peccatum mors: and fo by mans tranfgreffion Gods Image was defaced; for by one man finne entred into the World, and death by finne, and fo death went over all men by this Adams finne, even Babes were fubject to death, though they had no actuall finne, Rom. 3. 12. And life came to Mankinde through one that is Chrift Fefus: As by the of fence of one the fault came on all men to condemnation; fo by the justifying of one, the grace abounded to all men, to the juftification of life, the 18. of the forefaid chapter: For, by him, this mortall must put on immortality, this corruptible incorruption, for Chrift (wallowed up death in victorie, Jaying Death, where is thy fting? Hell, where is thy victorie? 1 Cor. 15. 45. Man was not immortall by himself, but the life he had God gave him: In the state of his innocencie he had heat and moisture, which God breathed into him when he breathed life, chap. 2.7. and therefore man needed even then food to preserve heat and moisture. Man before was immortall and his meat uncorrupted, but by mans fall, man became mortal, fubject to death, fo that both man and mans meat were corrupted; and Adam was a debtor to the flesh to fatisfic his hunger. Before God faid Dominamini all beasts and fowls were peculium Dei,Gods proper ftore:The trees and fruits were before, but this is mans warrant,To touch any thing,any tree, any herb, for their meat. Herein then more particularly we will confider two things, what God gave unto man, and to what

end.

Ecce:

Ecce. Behold is a word of wonde, expreffing a matter of wonder and Gods great love to Mankinde. Ecce (faith a Father on this place) patentem &amentem Creatorem: He is not only a Creator full of power, but even a faithfull Creator, Pet. 4. 19. for behold,he is both mans Creator and mans Cator. He vifiteth the Earth and watereth it, be maketh it very rich, and for men he prepareth corne, Pfal. 65.9 And he faith unto man Deut. 28.4. and 5. That if he obey God, bleffed fhall be the fruit of his body, the fruit of his ground, the fruit of his cattel; and bleffed fhall be thy basket and thy dow. So that God provideth us corn for bread, and bread to eat. It is even God that giveth us life and meat, he maketh us and ferveth us: quis autem eft major? but who is greater, he that fitteth at the Table, or he that ferveth? is not he that fitteth at the Table? And I am among you (faith Chrift) as he that ferveth, Luke 22. 27. God the great Jehovah miniftreth unto man all that he needeth. David affureth himself that God will help and defend him, Pfal. 38. 22. from the hand of his enemies. God made for man coats of skinne, and cloathed them, chap. 2.21. God giveth to men beds whereupon to take their reft: God will frengthen him upon the bed of forrow, and turn all his bed in his fickneffe then will God fend him comfort, Pfal. 41. 3. Thus much of Ecce, behold. Pfal.41.3.

Ecce.

He faith not Ecce dixi, but Ecce dedi: He opens his hand, not his Ecce dedi. mouth; he fheweth his liberalitie which is wonderfull; it is a beholding of works, not of words: Manifold are the works of God, the Earth is full of his riches, Pfal. 104. 24. There is also a further thing; for he faith not Ecce do, but Ecce dedi, as much as to say, Oh man before you were born I provided for you all herts and all trees, I refpe&ed you before you were, I had you in minde in all the dayes of the Creations Fecit, qua fecit omnia pro homine Deus before he said faciamus hominem; he made all things for man before that he made man, which fheweth Gods care and fatherly love he bare to men even before man was. What shall I fay hereof more but this, Amor Dei erga hominem eft antiquior homine.

raw.

He giveth unto man every herb having feed every tree having fruit, Every Heris bearing feed; whereby he giveth us all grain, feed, corn, pulfe, ip ce, every Tree having feed, the grape, and other fruitfull trees. It may be objected, That to eat having fruit. of nothing but of herbs, and of trees,and of fuch fruit as the Earth brought Adams diet forth, were but a raw diet. Well tare Noah's Table, for he had fl-thin objected to be great plentie for his meat, Gen. 9. 3 for as the green herb, fo gave God unto him all things for meat: If God be our Cator, as he is liberall, fo he will be frugall. Eliah was fed by the Angell with a cake baked on the coals, and a pot of water, 1 Kings 19. 6. yet in the ftrength of that meat walked he fourty dayes and fourty nights. And furely unto Answer. Adam the trees of Paradife were better and more pleasant than all the dainties of Noahs Table; for the trees that were there were pleasant to the fight and good for meat, chap. 2. 9. These innocent meats were fit for the state of innocencie, even unto this day the service of delight is the herbs and fruits of the Earth; even then when fl fh was for meat, it was to be eaten without the blood, the Hunter might eat that he had © 2 hanted.

hunted. Virgo terrafuit herba, blood corrupted the Earth, all meats are but obfonia, but fawce, in refpect of bread, which is the comfort of the heart if we be thankfull; for otherwife, though God give us our defire, yet will he fend leanneffe into our foul, Pfal. 106. 15. By fimples at this day the Phyfitions use to restore health. If God conveyed every herb, then every herb was meat for man: yea then fo was the Coloquintida, which is called now fel terra, and a vehement poyfon, yet Elifba caufed the people to eat thereof, and they had no hurt, yet they faid that in it was death, 2 Kings 4. 40, and that death was in the pot: mors in olla came by finne,it was not fo from the beginning.Furthermore here is no neceffity impofed upon man to eat of all the trees, but a liberty is given him to eat of any. Some alfo make another objection: If he might eat of all trees, then of the forbidden tree. But the Fathers anfwer, That faying that gave to Adam every tree bearing ordinary fruit fuch were not the trees of knowledge and of life.

:

The laft point is, To what end God gave man herbs and trees. Fuit ut fint alimentum, that they might be for meat, to have herbs and trees given, and that for meat are divers things; There is a man,to whom God hath given riches and treasures,and he wanteth nothing that he can defire; but God giveth him not power to eat, thereof, but a strange man shall eat it up, Preach.6 2. Elifba told the King, That he should fee with his eyes the great plenty that fhould be in Samaria, but he should not eat thereof, 2 Kings 7. 19. Though a man have aboundance, yet his life ftandeth not in his riches, Luke 12.15. and therefore in that chapter, what availed it the rich man to have much fruit, many barns, and much goods layed up for many yeers, when that even in the fame night they should fetch away his foul? Then whofe were thofe things which he had provided? Dedi vobis ut fint in efcam, There is the fruition.

In efca tria funt. The first is a content of the appetite,which avoideth famine; for when God shall break the staffe of bread, men fhall eate and not be fatisfied, Levit.26.26. Sometimes alfo the men of this world have their portion in this life, they have their bellies filled with Gods hidden treasure, Pfal.17.14. It is Gods curfe to have fown much and bring in little, to eat and not to have enough, to drink and not to be filled, to be cloathed and not to be warm, Aggey I. 6. The third benefit in meat is, that it nourisheth, While the flesh was yet between their teeth, before it was chewed, the wrath of God was kindled against the people who lufted, and God fmote them with an exceeding great plague, Numb. 11.33. The meat of the wicked in his bowels was turned, he hath devoured fubftance, and fhall vomit it, for God fhall draw it out of his belly, Job 20.14. So that to eat,to be fatisfied,and to be nourished,are three feveral benefits; as to have and not to eat, to have and eat and not to be fatisfied, to have eat and be fatisfied, and not to be nourished, are three feveral curfes and plagues. Some there are, who though they eat never so much or never lo good meat, are ever lean; whereas others are fat, though their dyet be fmall and of the bafeft fort: For though that Daniel and his fellows did eat pulfe and drink water for ten dayes, yet at the end

of

of the ten dayes they were fairer and in better liking than they which did eat of the portion of the Kings allowance, Daniel 1. 15. God hath created meats to be received with giving of thanks, neither is any to be refused, being fanctified by the word of God and prayer, 1 Tim. 4.5. So that ina word, as Gods benefits defcend upon us, fo our prayer and praises muft afcend up to God for the fame.

Omnibus autem Beftiis Terra, & omnibus Volucribus Cæli, omni. verf. 30. bufque Reptantibus fuper Terram, in quibus eft anima vi vens, dedi omnes Herbas virides ad comedendum

ita.

H

fuit

Ence you gather that God provideth for men and for beafts; The meat of for our Tables, and beafts Mangers; which providence Beafts. itretcheth to all that hath life in it felf. The beafts being ours, we fhould have provided them meat; but God herein fheweth his love unto man:Nunquid de bobus, & de pafferibus cura eft Dear God provideth fodder for the Cattel, and meat for the Sparrows, he canfeth graffe to grow for the cattel, and herb for the use of man, Pfal. 104. 14. Hegiveth to Beasts their food, and to the young Ravens that cry," Pfal.

147.9.

It may feem at the firft fight, that God alloweth men and beasts the fame dyet. Things planted and fowed by Husbandry are for Men : but that which the Earth giveth of her own nature, without tillage, as que funt fpontanea, are for Bealls: The feed in Corne, the fruit in Trees is allowed unto Man, the ftalks to Beafts: So that there is not the fame allowance unto both, although both had their allowance.

Et fuit fic; And it was fo. Some doe aske whether the Beasts, as Lyons; the Birds, as Hawks, lived upon their prey in the state of innocencie? Surely no; for they had herbs allowed them; the Lyon did cat graffe as the Oxe: for if they had preyed fo, then even in Noahs time he must have layed up meat in ftore for the wild beafts in the Arke: The wild beafts were fed before with graffe: The ravning and preying of favage beats came by mans trangreffion. It is Auftins opinion, That the Lyon did eat graffe before the fall: Efay prophecieth faying, That at the comming of the Redeemer Christ Jefu, the Lyon fhall cat ftraw with the Bullock, Efay 11. 7.

Tum infpexit Deus quicquid fecerat, ecce autem bonum erat Verl. 31 valde fic fuit vefpera & fuit mane diei fexti.

H

:

vey

of all God

Ere is a generall Survey of Gods works, and a generall appro- A general fur bation alfo. Before, when he did behold them feverally, he had made. All beheld them to be good; in this general furvey, behold they are very were very good, which is another degree of goodnefs. God,then when he had fur- good. veyed all his former works, and likewife Man, the accomplishment of