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As in the first temptation,' he told the woman, je shall not Surely dye, for God doth knowo rbat when ze eate thereof ye fall be as gods;
Bringing the woman into divers dishonourable thoughts of God, as concerning his truth, his justice, his love to man. For in cempting her to eate against the prefle and precise commandment of God,
1, She must think that God would not bring death upon her for her fault, as he had threatned, which touchech the truth of God.,
2. She must suppose that the offence of cating taken at the worst, is a small oftence, and so not likely to be avenged and muleted with any such punishment, which touchech the justice of God.
3. She must suppose, that God who shewed so much fávour to man to give him all the fruit for his meate but that, had he loved man as he made show, would not have left that fruit for a snare to catch bim, and bring him to ruine; or if he did so, he was too loving to man to work upon the advantage,
Yet in this very suggestion, wherein he infuseth so many difhonourable thoughts into the heart of the woman to din the brightnesfe of Gods excellent glory; observe how he doth secretly confesse chat God is jealous of his glory,for faith, be doth
Gen 3. So knote that in the day that you eate thereof you shall be as gods.
That is to say, as well;as he loves you, he would not admit you into the society of his glory, for man was created in the likeness : of Gods holinesse and righteousnesle, but not in the similitude of
That Satan knew well; and therefore suggested that ambition which he knew would ruine mankind; for that had cast bim out of heaven.
Here by the way, let me shew you the sting of the first finne; God had said to Adam, I hou shalt not eate. 2. Qua die comederis morte morieris, what day thou eatest chou shalt
2. In the cating, being threatned with death for punishment of their eating, there must either be
1. Presumption upon the goodnesle of God, wbich should
2. Unbeleife of bis power to infic thac punishment; or
3. In the eating to be as gods, that most nearly touched the glory of God; for it was a base opinion of God in the heart of the woman , to conceive him such as she might come co be as wise as he; this layd home upon the crown of Gods glory.
In which pallage let me commend one observation of mine own upon the Text, to your judgments.
Sachan tempted the woman only, not the man; and be fugard his temptation with these two arguments only. 1. Non moriemini, ye shall not dye. 2. Eritis ficut dii, ye shall be as gods. There was aculeus in cauda, a sting in the tayl; for that Jaft ftung her to the quick.
When she came after to tempt her husband, it seemeth that her inducements were three.
1. It was good for food.
Which makes me think that Adams Gin did not violate the
glory of God so much as the womans did, and that therefore the iTim. 2.14 Apostle faith, Adam was not deceived, but the woman was decei
ved, and was in the transgresion. For though I cannot clear Adam from doing injury chac ways, yet as the school faith, he that cannot be excused a toto, may be excused a tanto.
But the point which I wish terrible in your remembrance, is that suggeltions to sin do lay their foundation in some unworthy opinion of God, which trespafleth his glory here spoken of.
God himself declares as much to the ungodly; when thou sam. ost a theif, thou consentedft with him, &c.
Thele things thou hast done, and I kept silence ; then tbor Pl. 50,31. thoughtest that I was altogether such.a one'as thy self.:
The fool faith in his heart, Noneft Deus; there is no God, Psel. 14.1 that he may sin the more securely.
David stirreth up God the avenger against the ungodly; that boast themselves in evil, that breuk in pieces Gods people, and af-Pfal.94.5. flict his heritage.
Thut say the Widow and the stranger, that murther the father: Vorf. 6. leffe. How dare they do all this? Yet they say the Lord shall not fee, neither shall the God of Jacob
Vers.'zi regard it. : Augustine to such : In fælix homo , ut effes curavit Deus, non curat ut bene elles? Is not this a great trespasse against the honour of God to deny his providence?
There be presumptuous finners that go on in very great sins, fins which Gods word detecteth, and reproveth and threacnethzyet as the Prophet faith,
They will lean xpon the Lord, and say, is not the Lord among #s? no evil
fall come upon us. Thus they dishonour God that make him the patrone of their Mich.3.11 persons and their fins.
But they that have true knowledge of the glory of God, they behold him in Majesty, and that not only opening his hand, and giving and filling, but stretching out his a!me and striking ; and fo in that one fight they behold both, Ecce quantam charitatem, and scientes terrorem Dominibehold how great love and knowing the terrour of the Lord,
In the due consideration of his justice and mercy, both governed with wisdom, to moderate exuberancie , consistech the knowledge of Gods glory.
This poiñr serveth to good use. For first it affureth us, that the God whom we serve is the t. Vler true God, because he is so jealous of his glory, that he will have none to share with him therein: For the gods of the Heathen were such good-fellows, as they would admit society. Baal and Melchom, and Moloch, aud Rempham, the god of Eckron, Dagon, the Devil and all; I do not hear of any great jealousie between them, but the true God is impatient of corrivall in glory. 1 2. Because God claimeth glory in such extent all the earth over, which none of the god of the heathen did, but were content with their territories, and knowing him to be the true
Wc are taughe, thac there ought nothing be so dear to us as Et? the glory of God.
Do but observe what remembrancers we have, to put us in mind of this.
The law begins : I am the Lord thy God, who brought thee ont of the land of Egypt. That implyes, who brought thee into the
land of Egypt.
The Lords Prayer : Our Father which art: in heaven'; and the first Petition ; Sanctificetur, nomen tuum; then adveniat rega num; then fiat voluntas; all glory,
The Creed: Credo in deum patrem omnipotentem. All be ginning to season us with a reverend estimacion of God, and to infuse into us the knowledge of his glory; therefore do all co the glory of God.
This also serveth to shew how excellent a knowledge it is to krow the glory of God, seeing God maketh such account of it, that he will have it spread all the earth over,
To animate us fo much the more carnestly, and with appetite to seek it ; and indeed there is no knowledge to be compa red to it.
1. In regard of this life: for if man know no better nature then that of the creatures beneath him though that serve to thew him how great a lord he is, and how much is subject to him: yer in them he beholdeth a society that he hath with them, in much evil,in all weakneffe,and in a certain mortality, which can be no. great comfort to him, if he stay there.
But if he look up to heaven above him, and behold Meliorem naturam, a better nature; that of the Angels, and himself but a little lower : and above them, naturam naturantom, the naturating nature, the glorious Author of all being, this purs metcall into him, and tcacheth him how to preserve the Image of his maker in him, which advanceth him above humaine frailey.
Hence are those ejaculations, that of Paul, Cupie diffolvi, I desire to be dissolved; our conversation is in heaven; Veni çitoj me walk by faith and not by sight. 2. la che life to come, this is the happinesle of the bleffed souls
, they thall see God, for this Christ delired that the Elea might be where he was, that chey might see his glory.
And this maketh all those that wisely apprehend this joy in the glory of God, to love the very earthy house which we call the Church of God, because it is The place where bis honour dwelleth, because every whit of it speakech of his honoser.
Pecause thither the Tribes go up to testify to lfrael, to give testimony of their faith and zeal.
Because there the voice of Gods promise is heard, and the whole house is filled with his glor".
It was the blessing of God given in the confecration of Soloa mons temple, The glory of the Lord filled the house of God. But it 2 Chro.si was gloria in nube, glory in a cloud: that cloud is much remo- 14. ved in our Church, since the veil of the temple rent; for Christ hath made all things more clear, and removed the veil. Ler us therefore love the Church well, for the glory of God revealed therein.
Much more do such long after the house of Gods clear glóry. in heaven, wherein one day in those courts is better then a choufand otherwhere, and where they shall behold a full revelation of the glory of God.
Let us all labour for this knowledge of the glory of God, for vle the purchale whereof we must Nudy both the creatures of God and the word of God. - Forin these two books the wildom of God is ier forch to the fuul, that we may say, if we be students in these books, vidimus gloriam ejus, we have seen his glory:for the heavens declare the glory of God to the eye, and God is glorious in the leaft of his creatures, Magnus in minimis, so that : every part of his work doch declare him a wife Omnipotent Creator, a wise and faithful preserver of all things.
And for the book of God; he that faith, this is tife eternall to know thee, and faith that he came to give life eternall, faith allo: Dedi eis verbum tuum; I have given them thy word.
There is no labour that better rewardech it felf, then the pursuic of the knowledge of the glory of God. For there is Libertas gloriæ, the liberty of glory, which the crea
Rom.8. 2. ture doth even long after,and cravailcch with che burthen of corruption, desiring to be quit of it. There be divitia glorie, riches of glory made known upon