A Cloud of Faithful Witnesses, Commentary 2
Abels Faith.
VERSE 4.
By Faith, Abell offred vntounto God a greater sacrifice then Cain: by which he obtayned witnesse that he was righteous; God testifying of his gifts: By which faith hee also being dead yet speaketh.
THe second part of the Chapter, containeth an illustration and proofe of the former description, by a rehearsall of the most excellent patternes and exsamples of faith, which flourished in the Church of the old Testament.
These exsamples be of two sorts:
1. Such as are set downe seuerally one by one, from the 4. verse to the 32.
2. Such as are set downe ioyntly many together, from thence to the end.
The exsamples set down seuerally are of two sorts:
1. Such as were naturall Israelites, and borne members of the Church visible.
2. Such as were not naturally members, but strangers from the Church of God, till they were called extraordinarily.
Exsamples of such as were members of ye visible church, are also of 2. sorts:
1. Such as liued about the flood:
or 2. After the flood.
First, of such as liued afore, or about the time of the flood, there bee three faithfull men, whose faith is here recorded:
1. Abell. before.
& 2. Enoch. before.
3. Noe, both before & after.
All these three in order.
These excellent & most worthy exsamples, are all grounded on some place of the old testament, and are continued from the beginning of the world almost to Christs incarnation: for he beginneth with Abell, which is so neere the beginning, that he was the second good man that liued in the world: yea, and the first of all that had this true faith, as the onelyonly meanes of his saluation. For, as for Adam, he afore his fall had not this faith, neither should it hauehave saued him: but when the first meanes failed him, then came this faith as the second and more effectuall meanes of his saluation: But Abell was neuer in possibility to be saued by any thing, but by this faith. And therefore Abels faith hath the first place of commendation: and that in this verse.
Abels faith is here commended for three things:
1. In that hee offred by it a greater sacrifice then Cain.
2. By it he obtained testimonie with God.
3. By it dead Abell yet speaketh.
The 1. effect of Abels faith, is thus set down by the H. Ghost.
By faith, Abel offred vntounto God a greater sacrifice then Cain.
The ordinary Exposition of those words, is this: that Cain and Abell comming to offer, there was no difference in the matter of their sacrifice, but onelyonly in the manner of offring: in that Abell offred by faith, and so did not Cain.
This Exposition though it be good, yet it fits not the scope of this place, nor the fourth of Gen. The right sense therefore seemes to be this; Abell hauing faith, this faith moued him to testifie his thankfull heart to God. This hee did by offring vntounto God the best and costliest sacrifice that he could: namely, the first fruites and fattest of his sheepe; Whereas vnbeleeuing Cain, hauing no louelove to testifie vntounto God, brought onelyonly of the fruite of his ground: not of the best as Abel did: but whatsoeuer cam first to hand. This being the true meaning of the whole▪ let vsus come to the particular points laid down in this effect, and they are three.
1. That Cain and Abell offred, that is, serued God.
2. That they offred Sacrifices.
3. That Abell offred a better then Cain.
The first point containes their seruice in generall: the second, their seruice in particular: the third, the difference of their seruice▪ wherein especially will appeare the excellencie of Abels faith.
First, Abell and Cain, the two first brethren in the world, offered sacrifice to the true God. How learned they this? for they had no Scripture, it was penned many yeeres after: namely, by Moses first of all. I answer; When their Parents Adam and Eue had fallen, God gaue them (of his infinite goodnesse) a couenant of grace, that the seede of the woman should breake the serpents head: Genes. 3.15. Wee doubt not but our first Parents receiued this couenant, and beleeued the promise: and this their faith, taught them how to worship the true God aright.
You wil say: thus Adam & Eue learned of God; but how came this to Cain & Abell. I answer: When they had beene thus instructed of God, Adam as a faithfull seruant of God, taught the same religion, and deliuered the same doctrine to his children: and by it they were taught, what, to whom, and in what manner to offer sacrifice. And thus they did it neither by Scripture, nor reuelation, nor their own inuention, but by the instruction of their Parents.
Hence let all Parents learne a lesson of Adam, the first parent that was in the world: namely, to procure the good of their children: he nourtered his children excellently: 1. He prouided for them til they came to age. 2. Then he left them not, but appointed them their callings: For one was a husbandman, and the other a Shepheard. 3. Not thus onelyonly, but he taught them to worship the true God, both in their callings, & in the practice of religion: and therefore he taught them to offer sacrifice in way of thankfulnesse vntounto God: all this did Adam.
So must thou do with the children which God hath giuen thee. 1. Prouide for them carefully till they be of age, take …eed they miscarie not any way for want of things needfull. 2. So bring them vp, as that they may be apt to liue in some godly calling whereby to serue God, and to doe good in his Church: and that calling thou must appoint him, according to the fitnesse of his gifts. Adam appointed them not both one calling but diuerse callings, according to the diuersity of their gifts: and thou must see it be a lawfull and honest calling; for so are both these. Then 3. (the greatest matter of all these) teach them religion, and the true manner of fearing & worshipping God; that as by the two first, thy child may liue well in this world, so by this he may be made an heire of the kingdome of heauen.
Adam was the first father, & father of vsus all; let all then follow him in this practice: & if we follow him in one, follow him in both. Diuerse wil be as careful for their bodies & for their callings as Adam was: but how few are as carefull to teach them religion for the prefermēt of their soules to life eternall? But parents must hauehave care of both these: else they shal answer for their child at the day of iudgemēt: & though he perish in his own sin, yet his bloud wil God require at the Fathers hands. For God made him a father in his room, and he discharged not the duty of a father vntounto their child.
Secondly, in that Cain offered as well as Abell; Hence we learne diuerse instructions.
1. It is a common opinion, that if a man walke duly and truly in his calling, doing no man harme, but giuing eueryevery man his owne, and so doe all his life long, God will receiue him, and saue his soule: but the truth is this; If men do thus it is good and commendable, and they must be exhorted to continue: but if they stand vponupon this for saluation, they cast away their soules: For mark here, Cain was a man that walkt in an honest calling: and more then that, he tooke paines, & laboured in it (which all men doe not which hauehave honest callings): And more then all these, when Abell offred, hee came and worshipped God also; and hee did outwardly in such sort, as no man could blame him, but onelyonly God that saw his heart: And for all this, yet is he a wicked Cain, and that is all that the word of God giues him, 1. Iohn. 3.12. Then it is manifest, that to walke in a mans calling iustly and vprightly, doing no man harme, wil not serue the turne. Cain did it, and yet was cursed: wee must then goe further then Cain, else wee shall goe with Cain to the place where he is.
Reason not with thy selfe, I worke hard and follow my calling, I hurt no man: thus could Cain reason, and yet but cursed Cain. Thou must then beside these, get that that Cain did not; Learne in thy conscience to see and feele thy sinne, to be grieued for it, so as thou maist say: My sicknesse, my pouerty, my crosses grieue me: but nothing so much as my owne sinnes, these trouble me aboue all, & this griefe swalloweth vp all the rest. And there is another thing which I seeke aboue all: not gold, siluer, or promotion; but reconciliation with my God, and his fauour in Iesus Christ: If thou hast these two, then thou goest beyond Cain, then shalt thou stand before God with Abell, and be accepted. Remember these two; humiliation for sinne, and desire of reconciliation: these two is the summe of religion. If thou hast these, thou art blessed with Abell; if not, cursed with Cain, howsoeuer thou liuest in the world. If thou say Cain kill'd his brother, and so would not I doe for all the world, I will do no man hurt in body or goods; This will not serue: for it is said that God had no respect to Cain afore he kill'd his brother, euen when he offred his sacrifice: and therefore this duty is most necessary, and there is no shifting it off.
2. Cain offred as well as Abell: yea, Cain offred afore Abell, as it is manifest in Genesis, 4.3. And yet Abels sacrifice was better when it came to the proofe, and was accepted, & not Cains which came first. Hence we learn, that a man may be more forward then many other in many outward duties of religion, and yet not be accepted of God: Another may be not so forward to the duty, and yet when hee comes, be better accepted. Whence comes this? what? is forwardnesse in good duties a fault? Nothing lesse: but hence it is, he that outwardly is most forward, may come in hypocrisie & without faith; the want whereof makes his forwardnesse nothing worth. Many such hauehave we in our Church: great frequenters of places and exercises of religion; and yet they come but as Cain did, or it may be in worse intents. Thy forwardnesse is to be commended, but take this with thee also; Care not so much to be first at the Sermō, or to be there oftner thē other, as to goe with true faith, repentance & a heart hung…ing for grace: if not, boast not in thy forwardnes: Cain offred afore Abell, & yet not accepted: & so there may com an Abell after thee, & bring faith with him, & be accepted whē thou with thy hypocriticall forwardnes shalt be reiected as Cain was.
Thirdly, did Cain offer as wel as Abel? Hence we learn that the Church militant is a mixt & cōpounded cōpany of men: not of one sort; but true beleeuers & hypocrites mingled together: as here in the very infancy of the Church, here was a Cain worshipping in shew, as wel as Abell that worshipped in truth. So was it in the infancy, so in her perpetual growth, & so shal it be in the last age of the church: the good shal neuer be quite separated frō the bad, vntil Christ himself do it at the last iudgement. Goates shall alwaies be mingled amongst the sheepe, till Christ the great shepheard do separate them himselfe, Math. 25.34. And he that imagineth a perfect separation till then, imagineth a fancy in his braine, and such a Church, as cannot be found vponupon the earth.
This being so, let no man therfore be afraid to ioyne himself to the visible Church: neither let any that are in it go out of it, because the bad are mingled with the good; for so it hath been alwaies, & euer wil be: he then that wil go out of a Church, because there be hypocrites in it, must go out of the world, for such a Church is not foūd, but triūphant in heauē.
Fourthly, … that Cain & Abel offred, hence we learne, that the Church of God, which truly professeth his name, hath been euer since the beginning of the world. For this Church was in the houshold of Adā, whē there was no more but it in the world: for sacrifice to God is a sign of the Church: yea, & beside the sacrifice, they had a place appointed where Adam & his family came together to worship God. For, so much Cain intimateth, Gen. 4.14. & 16. Cain went out from the presence of the Lord, that is, not onelyonly out of his fauour & protection, but from the place of his solemne seruice, & where he wonted to manifest his special presence to his childrē seruing him: and therfore Cain, as being excomunicate, complaines (verse 14) because he must leaue it. Thus the Church hath been frō the beginning, & therfore is truly call'd Catholike.
The Papists abuse this place notoriously: for whereas the Church hath been so antient, they argue therfore it is aboue the Scripture: yea, & that we could not know it to be Scripture, but by the antient testimonie of the Church.
We must know the Scripture is two wayes to be considered. 1. As it was written & penned by holy men, and so it is later then the Church: for Moses was the first penman of Scripture: but secondly, as it is the word of God, the substance, sense, and truth therof is much more antient thē the Church: yea, without the word of God, there can be no Church: For, without faith is no Church (because the Church is a cō pany of beleeuers) and without the word it is no faith: therfore no word, no faith: no faith, no Church. So then the Scripture was afore the Church, but penned after.
Thus we see that Cain and Abell offered.
Now secondly, what offred they? sacrifices. Sacrifices were vsed in the worship of God for two ends. 1. When a sacrifice was offred, especially of beasts, when a man saw the bloud of the beasts poured out it put him in mind of his own sins, and the desert of them, & taught him to say thus: Eue as this creature is here slain, & his bloud distils & drops away▪ so my sins deserue that my bloud should be s…ed▪ and my soule be drenched in hell for euer. This creature can die but one death, for it sinneth not; but my sins deserue both the 1. and 2. death.
Secondly, sacrifices serued to put the… in minde of the Messias to come: and the slaying of the beasts shewed them how the Messias should shed his bloud, & giuegive his life for the …ir…s of the people▪ These are the 2. principal ends of sacrifices, & for these 2. ends did Cain & Abel offer; Cain in hypocrisie and for fashion sake: Abell in truth, conscience, and sinceritie.
As it was in the old sacrifices, so is it in our Sacraments of the new Testament: whereof, the sacrifices were all types: 1. In baptisme, sprinkling of the water, serues to shewe vsus how filthily we are defiled with our owne sinnes.
2. It signifies the sprinkling of the bloud of Christ vponupon the heart of a sinner, for his sanctification from sinne.
2. In the supper, the breaking of the bread signifies, 1. how we should be broken in humiliation for our sinne: and the pouring out of the wine, how our bloud and life should be shed, and poured out for our sinnes, if wee had that that we deserue. And secondly, they represent vntounto vsus how the body of Christ was broken, & his bloud poured out for our sinnes, which he was content to suffer vnderunder the wrath of his Father, for our sakes: so that we see, both the sacrifices and sacraments of the old, as also of the new Testament, all aymed at these two ends; to shew vsus our sinnes, and our miserie by sinne: and to foretell or represent our reconciliation by Christ. Which being so, our lesson is this.
Wee hauehave all receiued those two Sacraments: the first once, the second often. Now if they hauehave beene duly receiued of vsus, they ought to hauehave this double vse vntounto vsus: 1. To cause vsus to make a search of our owne sinnes, and of our miserie by sinne: and seeing it, to be cast downe and humbled, considering how corrupt our hearts are, and how wicked our liues. And secondly, when this is so, then to make vsus seek for reconciliation with God by faith in Christ, to make vsus desire it, louelove it, and pray for it aboue all things in the world. Abell not onelyonly offred, but offred so, as that it put him …n minde of his sin, and of his redemption, by the death of the Messias to come. So, wee must not onelyonly outwardly receiue the Sacraments; but so receiue, as that wee may see and be humbled for our sinne: and seeke to be reconciled to God in Christ.
Such vse also ought we to make of hearing the word, and not to be content with bare hearing of it, or to get a generall knowledge out of it: but it must giuegive vsus a speciall sight of our owne estate by sinne: and vrge vsus forward to seeke the fauour of God in Christ. Religion stands not in hearing the word, and receiuing the Sacraments with the congregation: though it be done neuer so often, and neuer so formally: But so to heare and so to receiue, as that they may worke in vsus those two things: and that is the pith and life of religion. And whosoeuer he be that professeth religion, and sheweth not the fruit of it in these two, that mans profession is in vaine, and it wil go for no payment at the day of iudgement.
Thus we see they offred, and what they offred.
It followeth; A greater sacrifice then Cain.
The third & last point, is the difference of these sacrifices. For although Cain offred as well as Abell: and offred sacrifice as well as Abell: yet was there a difference in their sacrifices: for Abels was better then Cains. This is the chiefe point: for this sets downe what was that excellency of his faith, for which he is here commended. Abell is not commended for offring, by his faith: for so did Cain that had no faith: nor for offring sacrifice, by his faith: for so did Cain that had no faith: but because that by his faith he offred a better sacrifice then Cain could.
The holy Ghost calls Abels a better or greater sacrifice: because Abell brought the best and fattest of his sheepe, and so bestowed the most cost hee could; as signifying that hee would hauehave bestowed more cost, had hee knowne how to hauehave done it. For, he that giues as he hath, would giuegive more if he had it. And he that doth the best he can in any thing, it is certaine hee would doe better if he could. Cain contrariwise brought not the best of his fruites, but either the worst, or whatsoeuer came first to hand; as thinking that whatsoeuer hee brought, was good enough: therefore worthily is Abell saide to hauehave offred a better sacrifice then Cain.
And further, this holy practice of Abell, came to be a law written, euen one of the commaundements of the Ceremoniall law; namely, that the first borne should be offred to God, Exod. 34.19. And the first fruites of the corne, Leuit. 23.10. &c. And that nothing that was lame, blind, maymed, or had any blemish in it, should be offred to the Lord. Deut. 15.21. Abell here did euen that which these lawes commaunded: and these lawes commaunded the same that he did. Thus God vouchsafed to honour his seruant Abell, for his obedient and honest heart; euen to make his practice the ground and beginning of one of his owne lawes: that so the Israelites in all their generations, might in their daily practices, remember this worthy deede of holy Abell to his perpetuall honour.
Now for vsus the truth is, this law bindes vsus not: for it was a ceremonie, and is ended in Christ. Yet the equity and vse of it reacheth euen to vsus: namely it teacheth vsus when we will giuegive any thing vntounto God, to giuegive the best we hauehave. This is the equity of all those lawes ceremoniall, which commaunded them to giuegive to the Lord their first borne, and their first fruites, and the fattest of their cattell: and so much of them do still binde vsus. Now, from this rule, are taught diuers duties:
1. To the Parent. Hast thou many children, and wilt giuegive some to the Lord? namely, to serue him in the ministerie? The practice of the world, is to make the eldest a Gentleman, the next a Lawyer, the next a Merchant: hee that is youngest, or least regarded, or that hath some infirmity in wit, or deformity in body, set him to schoole, let him be a Minister. But Abels sacrifice controlles this profane course of the world. Learne therefore by him, whomsoeuer of all thy children thou findest fittest in gifts and graces of body and minde; whom thou louest best, and most esteemest, he is fittest for the Lord, and the Lord is most worthy of him: consecrate him to the Lord, for his seruice in the ministerie.
2. To the young man. He being in the strength and ripenesse of wit, senses, memory, capacity, and in the best of his age: he saith, I will take my pleasure now I am fittest for it: I will repent at the end of my dayes, and that is a fitter time. This is a vile policie of the diuell, to dishonour God, and to cast away their soules. What a griefe is it to giuegive the diuell his young yeares, the strength of his body and wit, and to bring his withered old age vntounto God? nay, be sure, God will not accept thy rotten sacrifice of old age, but rather giuegive thee vp to the diuell, that hee may hauehave thee altogether which hath had the best: then follow rather Salomons counsell, Eccles. 12.1. Who bids thee remember thy Creator in the dayes of thy youth: Remember Abels sacrifice, it was of the best. So, thou hast no sacrifice but thy selfe to offer: offer then the best: thy young yeares is the best time, giuegive them vntounto God.
3. To all Christians. Abell offred the best: it teacheth vsus all, if wee will professe and serue God, not to doe it by the halfes; or for shew and fashion sake, or negligently as not caring how. Thus to do, is but to offer the sacrifice of Cain, and that makes the most professors goe away with their seruice vnaccepted as Cains was: for God will hauehave all or none, he is worthy to hauehave no partner: hee must be serued with all the heart, with soule and body, so that a man must consecrate himselfe wholly vntounto him. 2. Kings. 23.25, It is the speciall commendation of good King Iosias, That hee turned vntounto the Lord with all his heart, and soule, and might: and for that, hee is preferred afore all Kings afore or after him: not that Iosias could fulfill the lawe perfectly, as it required; but it is meant of the endeuour of his heart and life, by which he straue with all his might to serue God as well as he could: his exsample is ours.
We professe religion, wee must looke that our hearts affect it: we professe a turning from sinne, we must take heed it be not formall, and from the lips, but from the heart. So, when we practice any duty of religion, whether we pray or heare the word, or receiue the Sacrament (this is the sacrifice that we can offer) we must not doe them coldly and carelesly; but with zealous affection and resolution from the heart. Otherwise, if we serue God for fashion sake, and our hearts are on the world, and our owne lusts: wee offer the sacrifice of cursed Cain, and we with our formall religion shall goe to him. But let vsus offer the sacrifice of Abell: that is, though it be neuer so little; yet let it be the best wee can, and all we can, and God will accept vsus as he did Abell. And thus the Parent should giuegive God his best childe: the young man his best yeares: eueryevery man his best part, which is his heart. And thus we follow the steps of holy Abell, who offred to God the best sacrifice he had. This was the fruite of his faith: euen so that Parent, that young man, that professor that hath true faith, will do so likewise.
Hitherto of the first effect of Abels faith: It followeth;
By the which he obtained witnesse that he was righteous.
This is the second effect of Abels faith, wherby it is commended. 1. For the meaning. By faith hee meanes sauing faith, which makes a man iust before God, and no other. For, whereas he had said afore, that by faith our Elders had obtained a good report: He proues that general, by this exsample of Abell; therefore that sauing faith which was meant there, is also meant here.
These wordes set downe two benefits which Abell had by his sauing faith:
First, he was iust by it.
Secondly, God testified that he was so.
For the first: Abels faith made him iust and righteous, not because his faith was an excellent quality of that vertue in it selfe, as to make him iust; but because it was an instrument whereby he apprehended and applied to himselfe the righteousnesse of the Messias to come, whereby hee might stand iust before God. This was his righteousnesse, which he had by faith: for hee trusted not to any holinesse of his owne, though (it is out of question) hee knew he was the sonne of that man who once was perfectly righteous: but the trust and confidence of his heart was in the righteousnesse of that blessed seed, which, God had promised, should breake the serpents head. This Promise he knowing, beleeued it, applied it to himselfe, and this faith made him righteous.
Here we learne a worthy lesson of Christianity; namely, that the true and the vndoubted way to heauen, is a holy and liuely faith in Iesus Christ: for, this faith makes a man righteous, & that righteousnesse opens him the gate of heauen. To this end (saith the Apostle) Being iustified by faith, we hauehave peace with God: but by whō? through our Lord Iesus Christ.Rom. 5.1.
For the vse of this doctrine, we must renue our former exhortation, which indeed cannot be too often presled to the conscience. There is none of vsus so vile, none so profane, but we desire saluation. If we do, then we must tread the beaten way to it. For, we are not borne heires of it; neither can we come thither by chaunce: but there is a way that must be taken, & that way is but one: all other are misleading by-waies. Again, that way must be taken in this life; else, it is too late. Now, this way is to be a iust & righteous man. With this, neuer man failed: and without this, neuer man attained to saluation; for,Apoc. 21.27. No vncleane thing can come into the kingdome of heauen. Neuer was man iustified there, which was not iust before: and that must be here begun, which in heauen is to be perfected. In this life therefore, wee must seeke to be iust. Now, our owne good workes will not serue to make vsus iust: for, they are all vnable to indure the trial of Gods iustice. And if we stand to them, and they proue not able to satisfie Gods iustice; then, in stead of sauing vsus, they will condemne vsus. Therefore, with Abell, let vsus go out of our selues, deny our selues, and cleaue onelyonly to Christs righteousnes, in life & death: this is the way that neuer will deceiue vsus.
But some wil say, We walke in this way. I answer; He, that walketh in a way, may be traced by his steps: so then, shew your steps of holinesse, of deuotiō, of charity, &c. these must shew your faith: leaue these steps behinde you, and then your faith is good. Thus did holy Abell: beleeue thou it, acknowledge it, and follow thou after him: and renounce all by paths which the Papists, or thy own braine imagineth. Let this one doctrine sinke into thy heart in steade of many, and let not the diuell strake it out. For, if thou walke in this way, my soule for thine it will bring thee to heauen: if not, at the last day this doctrine will condemne thee, because it shewed thee this way, and thou wouldest not walke in it.
Secondly, obserue: He saith, Abell was approued and accepted of God. How proues hee that? Because his workes pleased God: as who say, his workes cannot please God, vnlesse his person do: therfore in that his works do, thence he concludeth that his person did: it is the reason of the holy Ghost, and therefore infallible.
In the framing of this reason, the holy Ghost teacheth vsus a great point of our religion: namely, that first a mans person must please God afore his actions can: And after the person, then the actions. This is plaine in these words: for it is said, he first obtained witnesse that hee was righteous himselfe, and then God testified of his gifts: So likewise more plainely, Genesis 4.4, God had respect first to Abell, and then to his offring: So that the truth is manifest, No worke pleaseth God afore the worker do. This, being so, hath excellent vses.
First, it ouerthroweth a maine pillar of Romish religion: Iustification by workes: For how can a man be iustified by his workes, when hee himselfe must be iust afore the works can be? Vnlesse hee be iust, his workes be wicked: if they be wicked afore his person be iust, how can they then iustifie him. And if the person bee once iust, what needes it then to be again iustified by works? Good works make not a man good: but a good man makes a worke good? & shall that work that a man made good, return againe & make the man good? 1. That is absurd in reason: And 2. It is needlesse. For, the man is good alreadie: else the worke could not hauehave beene good. Wee may therefore say, workes are rather iustified by the person of a man, then his person by the works: and it is a most vaine thing to looke for Iustification from that which thou thy selfe must first iustifie afore it be iust: if wee had no other reasons against iustification by workes but this, this were sufficient.
Secondly, hence we learne, that till a man bee called, and his person iustified and sanctified, all that euer hee doth is sinne. 1. His common actions, his eating, drinking, sleeping, walking, talking, are all sinnes. Yea 2. The workes of his calling, & his labor in the same, though neuer so iust, equal, and vpright. 3. Further, his ciuill actions, namely the practice of ciuill vertues: his outward grauitie, meekenesse, sobrietie, temperance, quietnesse, vprightnesse, and all outward conformitie, are all sinnes. Yea more then all this, his best actions, namely his practicing of the parts of Gods worship, or his deeds of charitie, his praier, his hearing the word, his receiuing the sacraments, his giuing of almes; they are all sinnes vntounto him, if hee hauehave not a belieuing and penitent heart: yea such sinnes as shall condemne h…m, if hee had no other. Obiect. This should seeme strange diuinity, that the most holy actions, as praier, &c. should be damnable sinnes. I answer, they are in themselues holy and good, and as farre forth as God hath commanded them; yet in the doer they are sinnes, because hee doth them from a fowle & vnholy heart: for the same action may be holy in it selfe and in regard of God the author of it, and yet a sin in him that is the doer of it. As cleere water, pure in the fountaine, is corrupted or poisoned by running through a filthy and polluted channell; so are euen the best actions, sinnes: as euen the preaching of the word to a minister, whose heart is not cleansed by faith, and his person accepted of God; it is a sin vntounto him, and (if he repent not) shall be his condemnation. Cain sinned not onelyonly in hating and murthering his brother, in lying and dissembling with God; but Cain sinned also euen in offering sacrifice. And Abels sacrifice had beene a damnable sinne, but that his person was iustified before God. And the reason of all this is good: for nothing in the worke is able to make an action acceptable to God, but onelyonly the acceptation of the person by Christ. This being so, it stands vsus eueryevery one in hand to looke to our selues; and to labour aboue all things for faith and repentance: that so our persons may be accepted righteous before God, and thereby our actions accepted also. If it be a miserable thing, that all thy actions, euen holy actions should be sinnes, then labour to be iustified; for that onelyonly can make thy workes accepted: if not, then though thou labour neuer so much to be approued in the world, & set neuer so glorious a shew vponupon thy workes to the eyes of men, they are all abhominable sinnes in the sight of God: and at the day of iudgement they shall goe for no better. Preach, and teach all thy life long; nay, giuegive thy life to die for religion: GiueGive all thy goods to the poore, depriue thy flesh of all delights: build Churches, Colledges, Bridges, High-wayes, &c. and there may come a poore shepheard, and for his keeping of his sheepe be accepted, when thou with all this pompe of outward holinesse, maist be reiected. And why this? only because he had faith, & thou hast none; his person was iustified before God, and thine is not. Therefore let this be my counsell, from Abell: Labour not so much to worke glorious workes; as that which thou doest, doe it in faith. Faith makes the meanest worke accepted; and want of faith makes the most glorious worke reiected: for so faith the Text. Abell must be accepted, else his sacrifice is not. Thus wee see Abell was iust, and God so accounted him. The second point is, That God gaue testimonie hee was so: In these words.
God giuing testimonie
What testimonie it was that God gaue of Abell and his gift, it is not expressed in the word; and so it is not certaine: but it is very likely▪ that whē he & Cain offred, God in speciall mercy sent fire from heauen, and burnt vp Abels sacrifice, but not Cains: for so it pleased the Lord often afterward when he would shew that he accepted any man, or his worke, he answered them by fire from heauen. So he burnt vp the first sacrifice that Aaron offred▪ Leuit. 9.24. So he answered Salomon, 2. Chron. 7.1. And so Elias. 2. Kings, 18.28. And so it is likely that he gaue this testimonie that he accepted Abell and his offring. This was a great prerogatiue that Abell and the Fathers in the old testament had. We hauehave not this, but wee hauehave a greater; for wee hauehave that that is the substance, and truth, and body of this: For wee hauehave also the fire of God, that is, his spirit comes downe into our hearts eueryevery day: not visibly, but spiritually, and burnes vp, in the heart of a beleeuer his sinnes and corruptions, and lights the light of true faith, that shall neuer be put out.
The vse hereof is this; As no sacrifice in the old law pleased God, but such as was burnt by fire from heauen, sent downe either then or afore: so our sacrifices of the new Testament (that is, our inuocation of Gods name, our sacrifice of praise, our duties of religion, our workes of mercy and louelove) neuer please God, vnlesse they proceede from a heart purged by the fire of Gods spirit, that is from a beleeuing and repentant heart: both which are kindled and lighted, and daily continued by that fire of Gods spirit. Therefore it is, that Paul saith, 1. Tim. 1.4, That louelove must come out of a pure heart, and good conscience, and faith vnfained. The duties of religion, and works of louelove comming from this purged heart, ascend into the presence of God, as a smoake of most acceptable sacrifices, and are as a sweet perfume in the nosethrils of the Lord.
Now, of what did God thus testifie? Of his gift.
It may here be asked at the first: how can Abell giuegive a gift to God: hath the Lord neede of any thing? and are not all things his? I answer. God is soueraigne Lord of heauen and earth, and all creatures: yet hath hee so giuen his creatures vntounto man to vse, as that they become mans owne, and so he may esteeme & vse them: and being mans, a man may in token of his thankfulnes return them again to God; especially seeing God accepts them, being so offred, as most free gifts.
This sheweth vsus, first, the wonderfull mercy of God, that whereas we can offer him nothing but his owne, he vouchsafeth to accept a gift offred of his owne, euen as though we had of our owne to offer.
2. See here a difference betwixt the sacrifices of the old, and Sacraments of the new Testament. In their sacrifices they gaue something to God, and therefore they are call'd gifts: in our Sacraments we receiue daily grace from God.
3. In that the sacrifices of the old Law are call'd gifts, we must know that it is typicall, and hath excellent significations vntounto vsus.
1. It signifieth, that the Messias should be giuen of God freely, for the saluation of his elect: and that Christ the Messias should willingly giuegive himselfe to be a redeemer.
2. It signifieth, that eueryevery man that lookes for saluation by Christ, must giuegive himselfe to God, and all that is in him. So Paul exhorteth, Rom. 6.13. GiueGive your selues vntounto God, and your members weapons of righteousnesse. When we giuegive any thing to a man, we make him Lord of it. If we then giuegive our soules and bodies to the Lord, we must giuegive them so, as that they may obay and serue him, and be ruled by him, and serue for his glory, howsoeuer he shall vse them. We professe religion, and make great shewes; but to giuegive our selues in obedience to God, is the life of religion: But contrary is the course of the world. For, most professers are giuen vp to sin and sathan: their bodies giuen to drinking, gaming, vncleannesse, iniustice: their soules to enuying, hatred, malice, reuenge, lust, pride, selfe-louelove: God hath nothing except it be a face: but that will not serue the turne: he will hauehave all, body and soule: for he made all, and he hath redeemed all. We go against equity. Christ gaue his body and soule for vsus: why should not we giuegive ours againe to him? Againe, this gift is not as other gifts; for here all the profit redounds to the giuer: the glory indeede is his; but the gaine and profit is our own. Why then should we withhold our selues from God? it argueth, we know nor feele not, what Christ hath giuen vsus: for if we did, if we had 10000. liues, we would thinke them all too little for him.
And thus much of the first & second effect of Abels faith; the third followeth.
By which Abell being dead, yet speaketh.
The 3. effect, whereby Abels faith is commended, is laide downe in these words. Concerning the meaning whereof there is some difference, which is briefely to be examined. Some thinke the words should be thus translated: By which also Abell being dead, is yet spoke of; making the meaning to be, that by his faith he obtained a good name to all posterities: but it seemes this cannot stand, for two causes: First, because that is already affirmed of Abell and all the rest, in the second verse, that through faith they had obtained a good report: which therefore might seeme needlesse so soone to be repeated againe. Secondly, for that afterward Christs bloud & Abels being compared together,Chap. 12.24▪ it is not said that Christs bloud is better spoken of then Abels: but that it speaketh better things thē Abels did. Therfore the words are rightly trāslated.
Now for the true sense of them, it is likely the holy Ghost here hath relation to the story whence it is taken; where,Genes, 4.10. vpō Cains murder, God saith to him, The voice of thy brothers bloud crieth to me from the earth: and why crieth it? Namely for vengeance against so monstrous a murder; and crieth to all men to behold it, and to abhor the like: and so after a sort he continueth to speak, to this day. So that the words, in the true & full sense of them, do import these two points;
1. That Abell spake when he was dead.
2. That in a sort Abell still speaketh.
For the first: Abell spake and cried when he was dead: but how? not with a vocall speech: but the phrase is figuratiue, and imports thus much, as if the Lord had said to Cain: thou hast kill'd thy brother closely, and it may be hast hid him in the sand, or buried him, and thinkest no man knoweth of it: but thou must know, Cain, this thy fact is as euident to me, as if Abell had told me: I know thou kill'd him: and if thou wonder how I knowe, I tell thee his bloud told me; for it cried in my eares, & yet it crieth out against thee: for though Abell be dead, his bloud yet speaketh. As this is true of Abels, so of all mens bloud: and as of bloud, so of all other oppressions, though done by neuer so great men. Murders, oppressions, and all wrongs done to Gods children, they cry to God against the oppressors, though the poore oppressed men dare scarce name them: they neede not, for their bloud doth, yea euen their very teares cannot be shed, but God takes them vp, Psal. 56.8.and puts them in his bottle, and will know who shed them. Thus bloud crieth against them that shed it, yea teares crie against them that cause them. This affordeth vsus a double instruction. First here it is apparant that God seeth and knoweth the sinnes of men, though the men be neuer so mighty, or their sinnes neuer so secret. For though men conuay them neuer so closely, and labour to hide them with all the meanes that wit of man can deuise: yet the very dead creatures cry out, and do proclaime the sinnes and sinners in the eares of God, as fully as the voices of liuing men, can discouer any thing vntounto men. Priuy oppressions, and goods gotten by deepe deceipt, lie hid to the world: But the stone out of the wall shall crie, Habbak. 2.11.and the beame out of the timber shall answer it; Woe be to him that buildeth his house with bloud, and erects a Citie by iniquitie: as though hee had said, God knoweth eueryevery stone and eueryevery piece of timber in their stately houses, which they hauehave gotten by deceite or oppressing of the poore. Priuy conspiracies, and plots of treason are laid against Princes and Magistrates; and often in so secret manner, as in mans reason is not possible to be discouered. But God hath many wayes to finde them out, and they neuer scape his priuie search: and therefore the holy Ghost aduiseth;Eccles. 10.20. Curse not the King, no not in thy thought, nor the great ones in thy bedchamber: for the fowle of the heauen shall carie thy voice, and that which hath wings shall declare the matter. So that whatsoeuer is plotted neuer so priuily, or conspired in the secret closets of vngodly men, God knowes it, and hath meanes enow to disclose it to the world. And in our daily experience God magnifieth himselfe mightily in reuealing murders. For, bring the murtherer before the dead corps, and vsually it bleedeth, or giueth some other testimonie, whereby it speaketh euen as Abels bloud did, This is the murtherer. Nay more: for, Abels bloud spake to God, but here euen to men also.
And of this its hard to giuegive any reason at all, but the secret and immediate hand of God, thereby shewing himselfe to know all secret sinnes, & to be able to disclose them by strange meanes.
The vse of this doctrine is, to feare all men from sinning, though they thinke it possible to conceale their sinnes from the world: for this is one of the strongest and commonest encouragements that men take, to liue in a sinne, If they thinke it likely to be concealed. But here they see how false a ground that is. For if they can conceale it from men, yet can they not from God: and if God know it, then can he reueale it to the world when it pleaseth him.
Againe, whereas Abels bloud cried when he was dead; It teacheth vsus, that God had a care of Abell both liuing and dead: for it were nothing to say his bloud cried, if God heard not that cry. But its apparant he heard it, for he reuenged it, and punished Cain when Abell was dead, and could not reuenge it himselfe. And this care God hath not ouer Abell alone, but ouer all his children: and as the Psalmist saith, Pretious in the sight of the Lord is the death of his Saints: Psal. 116.115.that which is vile, and of no regard in the world, is pretious with God. Tyrants make hauocke of the Church, and kill them vp by heapes; but God records vp eueryevery one, and will not faile to reuenge it, when they are dead: For if God hauehave bottles for the teares of his seruants, surely much more hath he bottles for their bloud.
The vse whereof is to teach vsus in all extremities of danger or distresse; to learne patience: yea, though we be sure to die, yet (as Christ saith) To possesse our soules with patience: For we hauehave one,Luke. 21.19. wil heare the cause, and reuenge our quarrell when we are gone: So that if wee be patient wee loose nothing; but if wee be impatient wee get nothing. Let vsus therefore hold our tongues: for, the wrong done to vsus crieth loude enough to God for reuenge, who will heare it as assuredly as he did Abels. And thus wee see how Abell spake then, euen after he was dead.
The second point is, Hee speakes also yet: and that three wayes.
First, his faith yet speaketh, because it admonisheth all men eueryevery where, who either heare or reade this story, to become such as Abell was, namely, true worshippers of the true God: for, in Abels example, it prouokes all men to be like him, because it assureth them of the same regard and reward with God that Abell had: and so Abels faith is a neuer dying Preacher to all Ages of the Church.
Here wee learne, that the holy Examples of Gods children are reall teaching, and loude preaching to other men.
For there is a double teaching, namely, in
word
or deede.
It belongs to the Minister to teach in word; and to all men to teach by their deedes, and good examples. And if the Minister teach not thus also, it is the worse both for him and his hearers.
It sufficeth not for him to teach by vocall Sermons, that is, by good doctrine▪ but withall by reall Sermons, that is, by good life: His faith, his zeale, his patience, his mercy and all other his vertues must speake, and cry, & call to other men to be like vntounto him: which if he practice carefully in his life as Abell did, then shall his vertues speake for him to all posterities when he is dead.
Againe, Abell though dead, may be said to speake, because howsoeuer his body be dead, yet in soule and spirit hee liueth with God in heauen. And thus the word speaketh may be vnderstoode, because it is here opposed to death: by which he being dead, yet speaketh: that is, being dead in body, yet liueth in soule: which life with God, was obtained vntounto by his true and sauing faith.
Thirdly, hee may be said to speake yet, as all other Gods Martyrs are said to crie in the Reuelation,Reu. 6.10. from vnderunder the altar, How long Lord holy and true doest thou not auenge our bloud on them that dwell on the earth! As this is true of all Martyrs, so specially of Abell the first Martyr of all: which words are not spoken, neither by him nor them vocally with vttrance of voice: but it is so said, to signifie what feruent desire the seruants of God hauehave in heauen, of the full manifestation of Gods glory in their bodies, and of an vtter abolishment of sinne in the whole world. Which their desire, they doubtlesse vtter to God in a more excellent manner, then in this world wee can vtter any thing with our voice: and thus Abell speakes yet, and shall speake till the worlds end.
Hitherto of the first Example, the Example of Abell.