An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…

¹The wo•d which we translate garments, hath a very considerable significancy in it, coming f om a root rendered dec•i•, •al• hood, and a lie. The garments which we wear a•e bo•h a tegumen• o• covering of our nakedness, and a testimony of our perfici•usness and falseness with the great God. Be o•e man sinned he wore no garments, nor had he need to wear any, innocency was his clothing; nor was the natural man ever so gloriously adorned, decks and dressed, as when he had no garments besides his innocency. When man prevaricated and dealt falsely with God, when he s•nne• and broke the commandment (his nakedness appea•ing and his shame) he then got a simple cove•ing, such as he could make for himself of fig-leaves, till God provided him a covering of skins. Garments began with our sin, till then (saith Moses, Gen. 2.) the man and the woman were both naked, and were not ashamed; but when once man had sinned, then shame came into the world, and then both God and Nature provided garments to cover his shame. All this the word imports, that we, through sin, having lost our natural garments, our robe of created innocency and integrity, we are constrained by s••me to take up these artificial garments or coverings to hide our nakedness. It is not unprofitable for us to remember,² that the Spirit of God in the Original language hath expressed our ga ments by such a word, as leads us to the original of them▪ our dealing falsely with God and sinning against him. Dst thou know how thy garments Are warm?