dous work of the creation, resolve themselves for the most part into sentiments of the deepest adoration, gratitude and praise, in view of the divine perfections which it displays. The power, wisdom and goodness of the Deity shine forth in these works of his hands, with a light and demonstration which even the most perverted reasonings of fallen nature can neither gainsay nor resist. We feel prepared at once to subscribe to the justice of the apostle's sentence, that he who refuses to admit the existence of a God, or to refer the created universe to him as its author, is utterly without excuse; the invisible things of God from the creation of the world, being clearly seen and understood by the things that are made, even his eternal power and godhead.' excited by the narrative of the stupen- | rived! But it was merely the fruit of his own good pleasure that he was induced to draw upon those stores of being and blessedness within himself, and communicate existence to creatures. He might have remained eternally satisfied with his own perfections, and all the springs of created existence been sealed up for ever. But instead of this, his infinite beneficence has prompted him, out of his own fulness, to bring myriads of worlds and millions of creatures into being, and to make their existence a source of happiness! How liberal, how kind, how benignant, how God-like! Under what constraining bonds of love and gratitude are we laid! How constant, how spontaneous, should be our emotions of thanksgiving and praise! In a transport of joy the Psalmist, Ps. 148, calls upon all created things, animate and inanimate, to join in a hymn of praise to the great Creator; wishing, in effect, that they were all possessed of understandings and tongues, that they might suitably celebrate the perfections that appeared in their formation. Such should be the habitual frame of our spirits. (1.) What a claim is made upon our gratitude, that we are furnished with this inestimable record! Without it, what a dreary and impenetrable darkness would rest upon us! What anxious inquiries would harass our minds which we could never answer! But in this short and simple history the great problem, which would for ever have taxed the human intellect, is solved so that a child may learn in an hour from the first page of this sacred book, more than all the philosophers in the world learned without it in thousands of years! Let us then prize beyond price the oracles of inspired truth. (2.) In directing our thoughts to the amazing display of Powerwhich is visible in the creation, not only in forming, but in constantly upholding the vast fabric, let us not lose sight of the Goodness which is equally conspicuous in all. From what has been manifested, we see how infinitely rich in himself is the glorious and eternal God.' What a boundless fulness of life and being, what an immense and inexhaustible treasury of all good, must that be from which so much life and being and conscious and happy intelligence was de (3.) The God that has made the universe has made us. We are a part of the great system of things, the origin of which is here detailed. As such, we owe ourselves, in all our being and faculties and powers, to our Creator. He prefers an incontestable claim to all that we have and are. He who is the maker, is the absolute proprietor, lord, and sovereign of all creatures, and has the first and highest title to our reverence, submission, and obedience. Let us, then, yield ourselves to him in the ready and willing subjection of sons and servants. Let us put ourselves confidingly under his guidance and guardianship, assured that he will care for, keep, and comfort us. The power which he has visibly put forth in the creation of the heavens and the earth, makes it certain that he can accomplish for us all the great and glorious things of the gospel. He can raise us from the dead, change our vile bodies, and clothe us with honor and immortality. This should not seem to us incredible, for he has already performed things equally incredible, and we have constantly before us the effects of a power no less wonderful. CHAPTER II. The original for 'host' ( tsaba, pl. tsebaoth or sabaoth) properly denotes a band or multitude duly disposed and marshalled, an army in battle array. Hence the visible contents of the heavens and earth are so called from their multitude, variety and order, and their being subject to the power that called them into existence, like a well-disciplined army to the will of a commander; wherefore it is said, Is. 45. 12, 'I have stretched out the heavens, and all their hosts have 1 commanded.' The word is accordingly employed in the phrase 'Lord of hosts,' a title of the Most High, which in two instances in the writings of the apostles is given in the He Rom. 9. 29. James. 5. 4. In another passage, Rev. 4. 8, the same phrase in the original taken from Is. 6. 3, is rendered 'Lord God Almighty.' The expression 'host of heaven,' besides being spoken of the stars of the firmament, Dent. 4. 19. Is. 34. 4, is also repeatedly applied, though doubtless in a figurative sense, to the angels, 1 Kings 22. 19. Luke 2. 13, 15; and in Ex. 12. 41, the people of Israel, as a great organized body or marshalled army of worship. 1. Thus the heavens and the earth were finished. Heb. 13 were perfected. The language implies a gradual process of completion, and in this sense is not altogether consistent with the popular and prevailing idea entertained of the scope of the first verse of the preceding chapter, viz. that it was intended to import the original instanta-brew form of 'Lord God of Sabaoth,' neous creation of the heavens and the earth out of nothing. If so, it is not easy to understand what is meant by the expression elsewhere occurring, that 'in six days God created the heavens and the earth;' for the act of creation could not have extended through that whole period. The correct view undoubtedly is, that what are here termed the 'heavens' and the 'earth,' i. e. the firmament and the dry land, were gradually wrought to their present state of perfection, and that too, unquestiona-pers, are called the 'hosts of the Lord.' bly, by the subordinate agency of those natural causes which tended to produce the result. That this effect might have been brought about in six com-ed the work of the sanctuary. In the mon days or six hours, is undoubtedly true, yet as a far more prolonged period would harmonize better with the ascertained facts of geology, and is equally consistent, we believe, with the letter of the sacred narrative, we see no objection to considering this the true inter pretation. And all the host of them. The term is applied also to the order of priests and Levites, exclusive of the rest of the congregation, who perform Greek version it is rendered by Koopos ornament, garnishing, which is rather a paraphrase describing the effect produced by the hosts of heaven and earth, than an exact translation of the word. It is here evidently used in a sense equivalent to things created, parallel to which is the language of the Psalmist. 3 And God blessed the sev- cause that in it he had rested from all his work which God created and made. enth day, and sanctified it: be c Neh. 9. 14. Is. 58. 13. Ps. 33. 6, 'By the word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth.'-The first three verses of this chapter properly form the conclusion of ch. 1., and in the division of chapters, should not have been separated from it. 2. On the seventh day God ended his work. These words, literally understood, would seem to imply, that the Almighty performed some part of the work of creation on the seventh day. But, as we are elsewhere informed that six days only were actually thus employed, it would, perhaps, be equally proper to render the original 'had ended,' instead of 'ended,' as is done by many commentators. There is, how ever, no absolute necessity for this, as in Scripture style the 'end' of anything is often synonymous with its 'perfcction,' and the holy rest of the Sabbath may have been designed as a kind of perfection, crowning, or consummation of the six days' work. The original word for 'seventh,' comes from a root, signifying to be full, complete, entirely made up. 'Seven,' therefore, is often called a perfect number, being used for many, or for a full number, however large, as Gen. 33. 3. Lev. 4. 6. Jer. 15. 9. No number mentioned in the sacred volume occurs so frequently as this, and as it is plain that no particular number when viewed abstractedly by itself, apart from the thing numbered, has any more virtue or significancy than another, it is to be inferred that the incessant use of this numeral in the Scriptures carries in it some important allusion. What more probable than that it is founded upon this history of the creation occupying with its Sabbath-rest the space of seven days, and shadowing out a seven-fold division of time to the end of the world?—¶ Rested on the seventh day. Heb. na shabath, ceased. Taking the term 'rest' in its ordinary acceptation, this is obviously applying to the Most High language which is strictly to be predicated only of his creatures. 'The Creator of the ends of the earth fainteth not, neither is weary,' nor can he stand in need of the refreshment of rest. 'Ceased' would undoubtedly have been a better rendering, as the original is not opposed to weariness but to action. It is true, the idea of rest is closely connected with that of cessation from action, but they are still distinct, and it is important that the distinction should here be kept in mind, to prevent the impression that the rest spoken of was repose from fatigue rather than a ceasing to create. From the original 'shabath' to cease, comes our English 'sabbath,' a cessation, i. e. cessation from the ordinary secular work of the week. There is nothing, therefore, in the genuine import of the term to imply that a total inaction is enjoined on that day, but merely a desisting, and consequent resting, from secular occupations. The most industrious and even laborious performance of religious services may be perfectly compatible with the rest, properly understood, of the holy Sabbath. It is not to be a day of mere indolent repose to body or mind, but a resting from the concerns of this world, in order to an active devotement of ourselves to things spiritual and eternal, things connected with the duties of worship and the highest interest of our own souls and the souls of our fellowmen. Thus the Most High now ceased from multiplying the objects of creation, yet in another sense he still continued active, as our Saviour says, John 5. 17, 'My Father worketh hitherto and angels and the spirits of the blessed are, I work.' 3. God blessed the seventh day. A peculiar eminence and distinction are here clearly attributed to the seventh day above the other six, for upon it alone was bestowed the express benediction of the Deity. As it cannot be conceived how any particular day can be said to be 'blessed,' otherwise than by being made the appointed time for the communication of some benefit or happiness to intelligent creatures, when God blessed the seventh day, he must have pronounced it to be the time for conferring his choicest blessings on man. He blessed it, therefore, by connecting inestimable blessings with the proper observance of it. He consecrated it as a day of holy rest and worship; as a season set apart for the devout contemplation of the Creator's works, and the divine perfections manifested in them, and whoever honours the day with a corresponding observance will not fail to experience the peculiar blessings of Heaven in consequence. We shall, therefore, entertain very inadequate views of this institution, if we do not regard the Sabbath as emphatically designed to be a day, not of joyless constraint, or irksome penance, but a day of positive happiness to man. The grand scope of its observances, is to bring the creature into nearer communion with the Creator, and whatever has this effect cannot but be a source of augmented blessedness to the subject of it. it is one continued Sabbath. It is a day, a perpetual day of rest, of holy rest; and in that, there is perpetual enjoyment. And to as many as are waiting and desiring this rest of heaven, the rest of the Sabbath will be a source of happiness. To as many as are sensible of the influence of worldly things, in hindering their growth in grace, and preventing nearness of access to God, the holy rest of the Sabbath will be longed for and enjoyed. Far from us then be the feeling which would count the Sabbath other than a delight, which would esteem its services grievous, and its hours a weariness. The Sabbath was made for man; it is among the kindest provisions of heaven for his happiness; and nothing but a state of mind fearfully estranged from the love of God, and at variance with peace, can prevent us from realizing and enjoying it as such.-It is observable that this day is not described by evening and morning, like the other days, which consisted of light and darkness, but this is all day or light, representing that glorious sabbatical state of the world yet future, spoken of Is. 60. 20 Rev. 21. 25; and to which the ancient Rabbinical writers thus allude: And if we expound the seventh day of the seventh thousand of years, which is the world to come, the exposition is, and he blessed, because in the seventh thousand, there shall be there an augmentation of the Holy Ghost, wherein The withdrawment of the mind we shall delight ourselves. And so our from all worldly cares, the hallowed Rabbins of blessed memory have said calm of the season, the exercises of in their commentary, God blessed the prayer and praise in the closet, the in- seventh day,' i. e. the holy God blessed structive ministrations of the sanctua- the world to come, which beginneth in ry, the devout perusal of the Holy the seventh thousand of years.' AinsScriptures, the fixed contemplation of worth. Time alone can determine the the wisdom, power, and goodness dis-justness of such an interpretation. We played in the works of creation, of cite it merely as an historical fact.—¶ providence, and grace; all tend to dif- And sanctified it. Heb. fuse an ineffable peace and joy over the soul, and impart to it a foretaste of the very bliss of heaven. There, where kadash. It is by this term that the positive appointment of the Sabbath as a day of rest to man, is expressed. God's sanc tifying the day is equivalent to his com- traces of a Sabbath from the begin manding men to sanctify it. As at the ning of the world. For if no Sabbath close of the creation the seventh day had ever been given, whence came the was thus set apart by the Most High practice of measuring time by weeks? for such purposes, without limitation Yet that custom obtained both in the to age or country, the observance of antediluvian and the patriarchal ages, it is obligatory upon the whole human Gen. 8. 10, 12.-29. 27, 28. Again, alrace to whom, in the wisdom of Prov- though the observance of the Sabbath idence, it may be communicated. This had no doubt been much neglected in farther appears from the reason why Egypt, yet the remembrance of it was God blessed and sanctified it, viz., 'be- not wholly effaced; for Moses, before cause that in it he had rested,' &c., the giving of the law, speaks of the which is a reason of equal force at all Sabbath as an institution known and times, and equally applying to all the received among them, Ex. 16. 23. And posterity of Adam; and if it formed a without any express direction, they gathjust ground for sanctifying the first day, ered on the sixth day a double portion which dawned upon the finished system of manna to serve them on the Sabof the universe, it must be equally so bath, which surely it could not have for sanctifying every seventh day to been expected that they would have the end of time. The observance of done had no such institution existed. the day is moreover enjoined in the dec- It can scarcely be doubted, therefore, alogue, which was not abolished with that the Sabbath is as old as the creathe peculiar polity of the Jews, but re- tion, and of the wisdom of such an apmains unalterably binding upon Chris-pointment a moment's reflection will tians in every age of the world. Some convince us. As God made all things commentators and divines have indeed for himself, so he instituted the Sabthought that the mention here made of bath in order that his rational creatures the Sabbath is merely by anticipation; might have stated opportunities of payand that the appointment never took ing him their tribute of prayer and place till the days of Moses, Ex. 20. 11. praise. If no period had been fixed by But if this were the case it is not easy him for the solemnities of public worto see how Moses came to specify the ship, it would have been impossible to circumstance of God's resting on the bring mankind to an agreement reseventh day, as the reason for that ap- specting the time when they should pointment. It would have been a render to him their united homage. good reason for our first parents and They would all acknowledge the propritheir immediate descendants to hal-ety of serving him in concert; but each low the day; but it could be no reason at all to those who lived almost five and twenty hundred years after the event; more especially, when so obvious and cogent a reason as their deliverance out of Egypt was assigned at the very same time. But if the command given to the Jews was a repetition of the injunction given to Adam, then there was an obvious propriety in assigning te reason that was obligatory upon all, as well as that which formed an additional obligation on the Jewish nation in particular. Besides, there are would be ready to consult his own convenience. And probably a difference of sentiment would arise as to the length of time to be allotted to his service. Thus there would never be one hour when all should join together in celebrating their Creator's praise. But by an authoritative separation of the seventh day, God has provided that the whole race of men shall acknowledge him, and that his goodness shall be had in everlasting remembrance. This act of separation he has seen good to express by the word 'sanctify,' which is used |