life, and death, and things present, and things to come, are yours, if ye be Christ's. 1 Cor. iii. 21, 22. (3.) Provision for his maintenance; the same provision that is made for the beasts. Man, being of the same mould, is fed with the same meat, as the beasts. Some think that Adam and his children were to eat no flesh, but only herbs and fruits. And wherefore should God mention these particulars so expressly, if he did not thereby limit them from other things not mentioned? It should seem that leave to eat flesh was first given to Noah and his sons, after the flood. Chap. ix. 3. Others think that because man had dominion over the creatures, (which should seem to extend to the killing and eating of them, many of them being fit for no other use,) and because they were slain for sacrifice, chap. iv. 4; and clothes made of their skins, chap. iii. 21; he might and did eat flesh.

And God did not only provide for man, the lord, -but for the beasts, the servants. God's care extends even to them; and therefore ours should. Ps. civ. 27. cxlv. 15. But observe, he provided food first for man, and then for the cattle. They do ill that feed their beasts, their dogs, whilst they see men and women starve.

Lastly, here is the review and approbation of all: (1.) The review: God saw every thing that he

had made.

He did every day look back upon the works of the day; and now, at the end of the week, he reflected upon the works of the week, to teach us to do likewise. Reflecting work should be daily work, and especially weekly work, that we may set all straight, before we come to wait upon God in sabbath ordinances.

(2.) The approbation: behold, it was very good. When we reflect, we shall find much very bad; but God saw all very good. It is not well, therefore, to say of any creature, It is naught: God saw that all was good; and surely we can see none bad, unless it be our own hearts. Now the whole was finished. Every part was good,—but all together were very good; and blessed be that God that made all things, even all things for himself.

32

CHAPTER II.

We have in the records of this chapter, I. The sabbath instituted, blessed, and sanctified; II. The work of creation reviewed and particularized; III. Paradise described, and man placed in it; and, IV. Woman created. and marriage instituted.

THUS

HUS the heavens and the earth were finished, and all the host of them.

Men begin many things which, either through inability or mutability, they cannot or do not finish; but it is not so with the almighty, unchangeable God; for as for God, his way is perfect. Ps. xviii. 30. If in our thoughts we walk the rounds of the creation, and tell the towers, and mark the bulwarks thereof, (Ps. xlviii. 12, 13;) we shall see reason to say of God's works, as the Psalmist doth of his thoughts, how great is the sum of them. Ps. cxxxix. 17, 18. All the creatures with which the heaven and earth are replenished, are called a host or army,

1. Because of the countless number of them. 2. Because of the excellent order of them, like an army, placed rank and file. 3. Because of the use which God is pleased to make of them for the defence and safeguard of his friends, and the ruin of his enemies. The angels are God's host, (Luke ii. 13-15;) and there's a guard of them to protect Jacob, (Gen. xxxii. 1;) and to defend Elisha, (2 Kings vi. 17;) and one of them routs an army of Assyrians. (2 Kings xix. 35.) The stars are called the hosts of heaven, (Deut. iv. 19. Isa. xxxiv. 4,) and they in their courses fight against Sisera. Judg. v. 20. If Assyrians worship idols in Israel's land, God has a host of lions to plague them with, (2 Kings xvii. 25, 26;) nay, if occasion be, he hath hosts of frogs, and lice, and flies, with which to tame a proud Pharoah, that professes he knows him not. Ex. viii. Hence God is frequently called the Lord of hosts,-of sabaoth, Rom. ix. 29. Jam. v. 4; all the creatures in heaven and earth being absolutely and universally at his beck and disposal.

2 And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.

3 And God blessed the seventh day,

and sanctified it: because that in it he had rested from all his work which God created and made.

All things were made in the space of six days, and the seventh was the day of rest. He rested on the seventh day. This is spoken after the manner of men, (for God is not wearied as we are, Isa. xl. 28,) and means that on the seventh day God made no new creatures, (or rather species of creatures,) as he had done on each of the six days. God's resting from the works of creation doth not hinder but that he may and doth make, though no new species of creatures, yet new individuals; nor but that he may and doth work still in his providence. Our Saviour tells us, My Father worketh hitherto. John v. 17. God is at work every day, sabbath-days as well as weekdays, bringing about the designs of his own glory; in all which doth manifestly appear the same infinite wisdom, power, and goodness, as were put forth in the work of creation.

God put a peculiar blessing upon the seventh day, and appointed it to be a day of rest. No creature being made upon that day, it might seem perhaps to come short in honour of the rest of the days; God did therefore bless it,-and so place upon it a signal mark of honour above the other six days. By this