Twenty-Five Sermons, Sermon 7

Twenty-Five Sermons · Sermon 7

p. 327A ABSERMON ON

GEN. iv. 3, 4, 5.

And in process of time, it came to pass, that Cain brought of the fruit of the ground, an offering unto the Lord.

And Abel, he brought also of the firstlings of his flock, and the fat thereof, and the Lord had respect unto Abel, and to his offering:

But unto Cain, and to his offering, he had not respect, and Cain was very wroth, and his countenance fell.

THis Story which we have now entred upon, is the first relation that the Scripture makes of any publick Worship that by man-kind was offered up to God. And so it carries with it a Type and Representation of the Practice of Religion, which in succession of times should be used, and performed, in the Church of Christ.

And this solemn Service, it is observable, and exemplary in divers respects;

1. In the Condition of the Persons that perform this Service. Who were they? Cain, and Abel, both Husbandmen. Cain a Tiller of the ground, Abel a Keeper of Sheep, Vers. 2.

1. These two, though the first-born Patriarchs of mankind, p. 328though the Heirs of the world, yet were they brought up in Aa plain, honest, laborious Calling.

2. Though their Profession were secular, yet they accounted the matters of God, and duties of Religion, no impertinent things to them, but they were trained up in the knowledge of God, and duties of Religion, and esteemed it a main part of their duty, to be conversant in it. The Worship of God is not peculiar to any one sort of men, as prophane men think it; Let Church-men mind the Duties of the Church, let them attend the Worship of God that live by it. No, Piety is a common duty, binding every State, Order, and Condition of men, Bto a constant performance.

2. The season and age of the Church, in which this Worship was performed, makes it more exemplary;

1. It was not in the time and state of Innocency before the Fall, but, it was after man-kind had sinned; and that's one Condition.

2. It was after Christ, and his Gospel was promised, and preached to man-kind; and so, for the substance, this Worship was Evangelical, and instructs us Christians; and,

3. As it was after the Fall, so it was before the Law of Moses, Cnot meerly Ritual, and Ceremonial, and peculiar to one people, but practised under the Law of Nature, undertaken by these two Patriarchs; and so may serve for a direction to all mankind after them.

3. This Story, 'tis the more memorable, and worthy of our consideration, as carrying with it an intimation of three things observable.

1. This Story shews us, Antiquitatem Ecclesiae, the venerable antiquity, and old-age of the Church, and Worship of God. It appears by this story, that Religion is no late upstart invention, Dset up in world by some politick men, to keep people in awe (as Atheists judg of it). We cannot say of it, Tempus erat, quando non erat; From the beginning it was not so. No, the Church is as old as the World. Religion is of the same date, and standing with the Creation. God imprinted the sense of Religion into the heart of Adam, and this print was not fully defaced by his fall. And God renewed, and restored it soon again, established a Church presently, instituted a Religion, and Worship of himself. Of all other sins, Atheism is of a later-birth. We read of Lust, Eand Cruelty, and Bloud-shed, soon after the Creation, but not of Atheism. The Devil could not so soon quench the knowledge of God out of the minds of men. No; Creation, and Religion; the World, and the Church, are both Twins of the same continuance. p. 329And the one was the end of the other. God made the world, not Aonly for us to live, and labour in, but to worship and adore him in it. The world was not onelyonly intended to be foreign, but foreign, not a Work-house onelyonly, but an House of Prayer. That's the first thing observable.

2. This Story shews us, Mixturam Ecclesiae; the mixed temper and composition of the Church, even from the beginning. Cain, and Abel are here the Church Representative. And who were they? Indeed, both worshippers of God in outward profession, but yet Cain was a false-hearted, unfound, hypocritical man, a wicked ungodly man under the mask of Religion. BObserve, as there was never any time, when there was not a Church, so there was never any Church free from this mixture of good and bad; of sound & substantial Christians, and false-hearted professors. Adhuc Arca continet Corvum, & Columbam. Aug. Ep. 145. Clean and unclean birds, the Dove and the Raven, are both in the Ark, and house of God. Those holy families of the Patriarchs, were so many Churches; the speech of S. Paul agrees to them, The Church that is in their house; yet in these holy Families, you may find this mixture of good and bad. In Adam's Family, there was holy Abel, and wicked Cain; in Noah's Family, there was blessed Sem, Cand cursed Cham; in Abraham's Family, there was devout Isaac, and ungodly Ishmael; in Isaac's Family, there was religious Iacob, and profane Esau; yea, in Christ's own Family, there was a Iudas, a Son of perdition. In this Net of the Church, there are fish, good, and bad, Matth. xiii. 47. In this Field of the Church, there grows Wheat, and Tares, Matth. xiii. 38. In this Floor of the Church, there is good corn, and chaff, Matth. iii. There must be, Agri concretio, before there be, Messis discretio. Aug. We must stay till the day of purging and winnowing comes; the day of separation shall sever the Goats from the Sheep; till then, they feed together Din the same Pasture, and make up one visible Flock. Before that day come, he who would be free from the society of wicked men, must go out of the Church, and out of the world too.

3. This Story shews us, Discordias Ecclesiae. It lets us see the fruits and success of quarrels, and discontents, that arise about matters of Religion, and Worship of God. Here are two brothers, of a near and dear relation: Twins they were, (as some conceive them) both of the same birth; and yet see, here a discontent arises in point of God's Worship. Abel's worship is allowed, Cains disallowed by God, and that works an alienation Ein Cain from his brother Abel. Yea, more then so, it works a bitter hatred and opposition, it breaks out to murther. Difference and dissentions in matters of Religion, and Worship of God, are of all others, most outragious, and deadly. If the Israelites espy an Altar erected, as they conceive, against their Altar, p. 330they arm themselves presently to make a warr with their Abrethren, Iosh. xxii. These quarrels will make the Father betray the Son, and the Son the Father; Brother shall betray brother to death, Mark xiii. 12. O, differences in Religion, are of most dangerous consequence. What said Moses to Pharaoh? Shall we safice the abomination of the Egyptians, and will they not stone us? Exod. viii. 26. When one mans Religion is another mans Abomination, it will beget bitter envies, and strife, and bring confusion, and every evil work, as S. Iames speaks, Chap. iii. 16.

For the words themselves, they set out unto us a solemn Service Band Worship of God, performed by these two brethren, Cain, and Abel. And in it, observe these two things;

1. Is the Performance of the Worship, Vers. 3. They both brought their Offerings to the Altar of God; then,

2. Is the Success of this their service, and worship, what acceptance it found with God; that is expressed in vers. 4. and 5. God respected Abels sacrifice, but to Cains oblation he gave no regard.

First, The Performance of this Service is considerable,

1. In the circumstance of time, when it was tendered; that's said to be, In process of time.

2. 'Tis considerable in the substance of their Service.

I. It was, In process of time. And this circumstance of time thus expressed, admits of a double construction;

1. It may be taken indefinitely. In process of time, that is, after many days, so some understand it; after much time had passed over their heads, many revolutions, then they sacrificed. And so it shews us, Lentum progressum Religionis; the leisurely, slow growth & progress of Religion. Gods worship, and Service, comes but slowly forward in the World. The seed of Religion, sow it never so timely (as no question Adam did in his Sons) comes Dup very late, above all other seeds that are sowen into men. See, these two are their crafts-masters in their secular Trades and Professions; Abel a Shepherd, Cain an Husband-man, expert in those mysteries, but their Profession of Religion comes after many days. The Trade of Religion is long a-learning. After our fall, man is become but an auk creature for any discipline, very unteachable; but above all, most untoward, and dull to receive Religious instruction. Line after line, and precept after precept, much planting, and watering, and yet but slow increase. Ye account it an unkindly year, when ye receive no more then Eyour seed again; and that untimely, in a backward Harvest. It were well with us, if we could see our seed again. Thick sown, and thin come up, argues a bad soil, and it is near unto cursing, as the Apostle speaks. He who sets himself to gain men to Religion, is like him who goes to make a fire of green wood; much p. 331a-do there is, to make it take fire, and it is soon out again. How Amay God justly expostulate with us, that He is last served, who should have the precedencie? Where is thy morning-Sacrifice? Nay, where is thine evening-Sacrifice? In matters of Religion, how are ye children in understanding? whereas in matters of the world, ye are men of a ripe age. That's the first construction.

2. In process of time; take it word for word, 'tis, At the end of days. And so it imports a more definite, and determinate circumstance of time; At the end of days, that is, at the just revolution of days; at the end of the year. So 1 Sam. ii. 9. The Bsacrifice of days was the yearly Sacrifice. And so it betokens a set solemn time, appointed, and appropriated to the Worship of God by publick Sacrifice; and it was at the years end; and that, by the best computation, and most natural, was at the end of Harvest. That was the beginning of the year by the civil computation, as being, most likely, the beginning of the world. The world was created in Autumn, when the fruits of the Earth were ripe, and mature. This was the time, in all probability, when these men sacrificed.

Sett, solemn times for the Worship of God, are of ancient, Cand usefull appointment; especially this Sacrifice of the seventh MonethMonth, was in most solemn manner to be performed to God, with thanks for his blessings, having gathered in their fruits. 'Tis here practised by Cain, and Abel. It was after, commanded by God, Exod. xxiii. 16. The feast of Harvest, the first-fruits of thy labours, which thou hast sown in the field, and the feast of In-gathering, which is at the end of the year, when thou hast gathered in thy labours out of the field.—then thou shalt appear before the Lord with a Sacrifice. And this Law was so strict, that men might not taste of their fruits, till this Service was performed. Lev. xxiii. D14. Ye shall neither eat bread, nor parched corn, nor green ears, untill the same day that ye have brought an Offering unto your God. God will be first served, and our recognition-Sacrifice, the tribute and homage we owe him, must be performed, ere we put forth our hand to taste of his blessings. God justly challenges this at our hands, as being our great Land-lord; we are but his Tenants, Levit. xxv. 23. There ye may see our Tenure of what we possess. The land is mine, saith God, Ye are but strangers, and sojourners with me. How well doth it become us, to present our selves, and tender our Sacrifice Eof thanks to our God? This Service was not meerly Judaical, appointed onelyonly by Moses; the very Heathens pitch'd upon this practise. They had their foreign, and their Cerealia festa post fruges comportat…s. Aristotle speaks of it, that after Harvest p. 332they offered up a solemn Sacrifice. And the great Lawgiver Aof Religion amongst the Romans, Numa, strictly forbad any to taste of new corn, or wine, till the Sacrifice was past, and the Priest had received Gods appointed portion. 'Tis a shame for us Christians, to be so backward in this Service, and to suffer Gentiles, and Pagans to outgo and exceed us. So much for the circumstance of time. Come we now, II. To the Substance of this Service, and religious performance. And of it, we may take a double consideration.

1. Let us look upon this Service and Sacrifice of these two men in common; and then

2. We shall see the difference 'twixt them in the second part of the Text, in the success, and acceptance God gave to them.

This Service, and Worship of Cain, and Abel, look upon them both together, they agree in these five Particulars, to be noted in them.

1. It was Personalis cultus; each of them in his own Person performs this Service, and Worship to God; Cain hath his Offering, and Abel hath his. Here is one observable point of Religion, and take notice of it; the performance of religious Worship Cto God, is a duty that binds every man in person. These men, they put it not off to their father Adam, they rest not in any other mans devotion, but they take themselves bound personally to appear before God, and worship him. No man can worship God by a proxie. He who will serve God by a proxie, must look to go to heaven by a deputy. No, the duty of Piety binds every soul. As David saith, No man can make an atonement to God for his brother. We can neither buy, nor borrow this oyl of our brethren; we must all have it ready in our own vessels. Thus Moses answers Pharaoh, We will go with our young, and with Dour old, not an hoof must be left behind. That soul that neglects to keep the Passover, must be cut off from Gods people. So strict was the Law for the Worship of God, Exod. xxxiv. 23. every man must appear before God, to perform this Worship. Every soul, from a MonethMonth, and upward, were to offer to the Lord, in token of their redemption, Numb. xviii. 16. If any man can exempt himself from being Gods vassal, and liege-man by Creation, he may deny his homage. If any can plead his innocency, that he stands not in need of redemption, he may neglect his atonement by Sacrifice. If any man can say, he stands Enot in need of a daily supply of blessings, he may give over his daily prayers. If any man can alledge he owes nothing to God, that God hath not been aforehand with him, in mercy and goodness, he may omit his service of thankfulness.

p. 3332. A second thing observable in this joynt-worship of Cain Aand Abel, is Rectitudo cultus; 'tis a true, warrantable, and lawful worship that was performed by them.

1. It was a worship directed and performed to the true God, an invocation of Iehovah. Not onelyonly Abel, but Cain brought his Offering to the Lord; And,

2. It was Cultus legitimus; such a worship as was prescribed, no superstitious worship invented by themselves, but taught by Revelation, received by Prophetical Instruction, such as we see God allowed by after-approbation. These brethren were not like Aaron's sons, Nadab and Abihu, they offer no strange Bfire to God, but proceed by rule and direction.

This way of worship, Abel learn'd it from Adam. Adam, he was taught it of God, and taught it his children, saith Pererius. Inventions of Gods Worship are but Superstitions. That God is to be worshipped, even Nature teaches us; but how he is to be worshipped, He alone must direct us. As Moses said to Pharaoh, Exod. x. 26. We know not with what we must serve the Lord till we come thither, and he teach us.

Indeed, the times when Cain and Abel offered, were Primitive Times, the Form of Religion was not yet degenerate and corrupted: CIdolatry, and the setting up of false Gods, and false Worship, were not yet crept into the Church. It is the dignity of true Religion, it hath the Precedency of all, before Idolatry, and Superstition. Idolatry is a post-natus to Religion, of an after-birth. The Field was first sown with good Seed, the envious man came afterwards and sowed his Tares, Matth. xiii. Idolatry, it is a Super-semination. Id verum, quod prius; id falsum & adulterinum, quod posterius, Tertul. True Religion hath the Birth-right, pleads Prescription before all false Worships. Christ in his Reformation brings the Jews back to that which was first, DAbinitio non fuit sic; checks all Superstitions with this Exception, It was not so from the beginning. It is our Plea, Where was Invocation of Saints, and Angels, or Worship of Images? Did Moses, or Abraham, or Abel, so worship? No, it was the malice of Satan that sowed these Tares, foisted in these Corruptions. Purposely God kept Religion untainted in the beginning of the World. Though a deluge of other sins brake early into the World, Cruelty, and Lust, and Violent Oppression; yet Idolatry was kept out, that the very novelty of it might make it suspected.

3. A third thing observable in this Worship of Cain and Abel, is Unitas Cultus, their joynt brotherly consent and unity in their worship of God. As they were twins in their birth, so, as twins, they joyn hand in hand to compass Gods Altar. We read p. 334not of an Altar that Cain erected, and another that Abel set up Aapart for himself; but as they were of the same family, and natural fraternity, so they joyn as Members of the same Church, as pertaining to the same Altar. The Jews conceive, it was all one place, where Adam sacrificed, and now his Sons; and after, Noah; Though they go too far when they say, it was where Abraham sacrificed Isaac; and after, David sacrificed; and where after, Solomon built the Temple, and erected the Altar. Surely Concord in the Worship of God, 'tis most necessary and comely. Without these two, Truth, and Unity, God accepts no service. Truth and Peace are the Supports Bof Religion. Thus S. Peter, forbidding discord, and commending to Christians domestick peace, presses this reason for it, That your prayers be not hindred, 1 Pet. iii. 7. Discord breeds Distraction in holy duties. Quarrelling and Contention, it is the bane of Devotion. See how uncomely was Aaron and Miriam's quarrelling with Moses, Num. xii. What Disturbance did it breed in the publick affairs of the people of Israel? It hindred their Progress into the Land of Canaan, and set it back. 'Tis said, the people journied not till Miriam was brought in again, and the breach made up again. So, on the contrary, what a gracious Cpromise doth Christ make to Prayers made in the spirit of Unity? Matth. xviii. 19. If two of you shall agree on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. These two Brothers here, they came in Unity. They had one God, one Altar, one kind of Service by Sacrifice, one Time too; and no doubt they came in one Affection; the grudge grew afterwards. See with how many bonds S. Paul labours to continue Christians together in an holy Concord, Eph. iv. 5. There is one Lord, one faith, one baptism, one God and Father of all, one body, one Dspirit, one hope of our calling, therefore keep the unity of the spirit in the bond of peace. Christians must say, We are all one mans children. Our cognizance is Love, and Unity, and Concord. The quarrels and contentions, that did arise amongst Christians, 'twas a great hinderance to the Conversion of the Gentiles. When they could not answer the Christians Arguments, then they objected the Contentions of Christians, that they could not agree amongst themselves. Hoc est Opprobrium Gentium, saith S. Augustine, Non consentitis. The Gentiles cast that in their teeth, that there was not Concord, and Unity amongst them. EThat's the third.

4. A fourth thing observable in these two brethrens Worship of God, it was Cultus cum sumptu. They did not put off God with empty shews, but they are at charge here in the worship p. 335of God, they can be content to be at cost in honouring of him Aaccording to their state, and condition. Cain, he is an husbandman, he brings of the fruit of the ground to honour God with, a Sacrifice of Corn. Abel, he is a Shepherd, he brings his Offering of the Herd and Flock. Nature it self teacheth us this Truth. If there be a God, then sure he must be worshipped, and that worship must be maintained, though with cost, and charges. 'Tis a spice of Atheism, to say as Pharaoh did, Go ye your selves and worship God, but let your flocks alone; as S. Augustine complains of the wealthy men in his time, they would be rich at Home, but poor at Church; they would leave their purses at Bhome, that they might not be at charge for any Church-contribution; Leave your flocks behind you. No, saith Moses, we must have them with us, Of them we must offer a sacrifice to our God. This Solomon commands us, Honour God with thy substance, and the first-fruits of thine encrease, Prov. iii. 9. And he learnt it of his father, David; he chose to be at cost in serving of God, 2 Sam. xxiv. 24. I will not serve the Lord with that which cost me nothing. Thus doing, we honour our God; ey, and we honour our selves, and our substance too. The Jews knew how to prevail Cwith Christ, for the good Centurion; He loves our Nation, nay he loves our Religion, and hath built us a Synagogue. As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle, Quam gloriosum erit? saith he; How great an honour is it, that it shall be said, This mans Gold made the Ark? This mans Silver made the Pillars and Sockets for them? This mans Wealth furnisht the Tabernacle? And it is also an honour to our wealth to be thus employed. As Protarchus in Aristotle said, Those stones were happy stones of which Altars were made. Sure, 'tis an happy employment of what God gives to us, that Dwe give something of it again to God to maintain his Worship. Superstition spares for no cost, and shall Religion be closehanded? The Jews that lavish'd out their gold Ear-rings, and Jewels, to make the Golden Calf, were afterwards as forward to contribute their gold and silver for the Ark and Tabernacle. Our Christian Worship, it is more spiritual then that of the Jews, but that discharges us not of this duty. God's House, his Ministers, the Provision for his Worship, they must be supported, and honourably supplied. EThis is strange doctrine to the world. We count nothing too mean, too homely for the Service of God. If we remove the Ark, put it in a Cart; if we give place to it, lodge it in a Cottage. That Religion is best, we think, that is best-cheap.

p. 3365. A fifth thing observable is, that it was Cultus per sacrificium, Aa publick worship by solemn Sacrifice, a consuming, and burning upon Gods Altar their Gifts and Oblations. Burnt-Offering and Sacrifice, was the most awful, and solemn Worship, the Church offered up to God before Christ. Moses gives Rules and Canons for this Service. Nay, as Christ saith of Circumcision, we may say of Sacrifice, It was not of Moses, but of the Fathers; all from Adam, and downwards, Abel, Noah, Abraham, and the rest of the Patriarchs, abounded in this Service. And it carries with it these significations.

1. It was a real Recognition and acknowledgment of BGods Soveraign Dominion, and of their Dependency and Subjection to him. Mittite agnum dominatori terr…; Isai. xvi. 7. Se…d ye a lamb to the Ruler of the land, as a Sacrifice of Homage and Subjection.

2. It was a sad Remembrance and acknowledgment of sin, and of the due debt, and just desert of death by sin. The slaying of the Sacrifice was a confession, that they deserved death and destruction.

3. It was a Protestation, and Profession of their faith in Christ, the great Atonement to be offered for them, Cthe true Lamb of God, the great whole burnt-Offering to satisfie for sin.

4. They were Testimonies and Professions of humble thankfulness for mercies received.

But then the Inquiry must be, Where is our Christian-Sacrifice? Have not Christians something to offer, and sacrifice to God?

I answer, These carnal and external Sacrifices of Beasts, belong all to the Law of Ceremonies, and so cease now, and are out of date. Christ hath put an end to them. The Salt that did Dseason their Sacrifices was Gods Institution, now they want that Salt, and so they corrupt and putrefy. The Mannah that was kept longer then Gods appointment, bred worms, and corrupted; such now are all Jewish Sacrifices. Now they are no sweet savour, but a loathsome stench in the nostrils of God.

But then, have Christians no Sacrifice?

Yes verily. The summe and substance of those Sacrifices is compleat in Christ. He is the onelyonly Priest, and Sacrifice of the New Testament. He offered up himself once for all; He gave himself as an Offering, and a Sacrifice to God for a sweet-smelling Esavour, Eph. v. 2. A Sacrifice of that efficacy, that it need not be offered often; it was once offered, and is for ever effectual. S. Chrysostom compares the Jewish Sacrifices to weak Plaisters, that must be often renewed. Christs bloud was like a Soveraign p. 337plaister, Semel impositum, semper sanat; once applied, it Aperfectly cures us.

But yet, though we have now no proper Sacrifice external, and bodily, yet we have still our Evangelical and spiritual Sacrifices. For, besides that every good work, and holy action, done for the honour of God, is a Christian Sacrifice; Feci Deo, as David speaks, makes it a Sacrifice. As S. Augustine speaks, Opus bonum▪ quod fit ut sancta societate inhaereamus Deo; Any good work that may joyn us to God, and commend us to his acceptation, that's a Sacrifice.

Besides that, a Christian offers up to God a fourfold Sacrifice:

1. Sacrificium cordis contriti; The Sacrifice of a Contrite heart, in the practice of Repentance. Thus S. Paul calls the Repentance and Conversion of the Gentiles, The Offering up of the Gentiles, or the sacrificing of them. And David acknowledgeth, The Sacrifice of God, is a broken and contrite heart, Psal. l…. The killing of our lusts, the mortifying of our sins, 'tis an holy, and acceptable Sacrifice and Service unto God. A Christian hath,

2. Sacrificium cordis devoti; the Sacrifice of a devout heart; Cthat's the Sacrifice of Prayer; and our great Christian Sacrifice, when the soul, by prayer, ascends up to heaven, as upon the Altar of Incense. Thus David acknowledgeth, Let my prayer be as Incense, and the lifting up of my hands, as the evening Sacrifice, Psal. cxli. 2. Theodoret observes, when Christ cast out the sheep, and the doves out of the Temple, and said, My house shall be called an house of prayer, he abolish'd all other Sacrifices, and appointed prayer to be the solemn Sacrifice, and Service of the Church.

3. A Christian hath another Sacrifice, that's Sacrificium cordis grati, the sacrifice of a thankful heart, the sacrifice of praise, and thanksgiving unto God. Thus we see, Psal. l. God rejects their bloudy sacrifices; in stead of them, he tells them, Whosoever offers praise and thanks to him, he honours him. Will I eat the flesh of Bulls, or drink the bloud of goats? Offer unto God thanksgiving. He takes away the first, that he may establish the second. And, Heb. xiii. 15. Let us offer the sacrifice of praise to God continually, the fruit of our lips, giving thanks to his name. And in this Ekind, the great sacrifice of the Christian Church is the Sacrament of the Lords Supper; the great commemoration of the great benefit of our Redemption. The most religious and mysterious benediction and praising of God, p. 338'tis the Cup of blessing, and calling upon the name of the ALord.

4. A Christian hath yet another Sacrifice; that's Sacrificium cordis benefici, the sacrifice of Alms-deeds, and charitable communication, the distributing to the necessities of our poor brethren; that's accounted by God a Christian Sacrifice. The relief which the Philippians sent to S. Paul, 'tis called, An Odour of a sweet smell, a Sacrifice acceptable, and well-pleasing to God, chap. iv. 18. So the Apostle; To do good, and to distribute, forget not; for with such Sacrifices God is well-pleased, Heb. xiii. 16. These four,

1. The Sacrifice of a Contrite heart;

2. The Sacrifice of a Devout heart;

3. The Sacrifice of a Thankful heart;

4. The Sacrifice of a Charitable and Compassionate heart; these are the Sacrifices of a Christian, which God accepts of him.

We have seen the Performance of this Service: Now follows,

Secondly, the Success and Acceptance of it. Abel and his Service is respected; but Cain and his Offering is rejected. We have Cseen them go hand in hand in this outward Performance, nothing almost discernable that can make the difference. And herein we have three things observable:

1. The Authour of this different Acceptance, that's God.

2. The Ground of this different Acceptance.

3. The Nature of it; that's Respecting, and Not-respecting.

First, The Authour of this different Acceptance, is God. See here the Inversion that God makes. In their approach, vers. 3. there Cain hath the Precedency; first comes Cain, then afterwards Abel is named in the second place. Ey, there is the order Dof nature, and carnal precedency; but see, how God returns them in His estimate: He gives Abel the precedency, names Cain in the second place; The Lord had respect unto Abel, but unto Cain he had not respect. Ey, here is the order of Gods free Grace. He crosses his hands, as Iacob did with Manasses and Ephraim; he layes his hand of Acceptance on Abels head, his hand of Disallowance upon Cain. Carnal prerogatives avail not in Gods favour, in matters of Grace. Nature hath no ground of prerogatives; there the New-birth carries it. They were in Christ before me, saith S. Paul, Rom. xvi. That was a good ground of dignity. EPaul was a Post-natus, Born out of due time: It was a matter of debasement to the Apostle.

Secondly, let us consider the ground of this different Acceptation. Why did God regard the one, reject the other? We may p. 339conceive, there was a double ground of difference:

1. In respect of the Persons:

2. In respect of their Actions.

I. The first is taken from their Persons. 'Tis Gods method, he looks first to the Persons, then after to their Offerings. Men observe another order. With men, the Gift commends the Person to favour: As Solomon tells us, A gift out of the bosome, makes way for a man, it prospers where-ever it goes; it makes room for him, and brings him before Great men, Prov. xviii. 16. 'Tis not so with God; with him, the Person must commend the Gift, not the Gift the Person. First, God respects Abel, and then Bhis Offering; dislikes Cain, and then rejects his Service.

And in their Persons there was a double difference:

1. God puts a difference betwixt them.

2. He finds a difference.

1. God puts a difference betwixt them; that's the main original difference, his free choyce and favour: Here is the higest cause. Why did God respect Abel? It was because he had a favour unto him. Why passed he by Cain? He left him where he found him, in his corrupt original, and so turn'd away from him. It must answer the Apostles question, Iohn xiv. C22. How is it, that thou wilt manifest thy self to us, and not unto the world? Here is the supreme cause that must answer and satisfie all such enquiries, I will have mercy on whom I will have mercy; Even so, Father, for it was thy good pleasure.

2. Gods sees, and finds a difference in their Persons. Abel was a just, and an holy man; God gave a testimony of him, that he was righteous, Heb. xi. Cain, a meer counterfeit in Religion. He was of that wicked one, saith S. Iohn, 1 Iohn iii. Here then is the second ground of difference; 'tis the piety and holiness of the Person, that commends the work and service unto DGods Acceptation. This Solomon teaches us; A good man obtains favour of the Lord, Prov. xii. 2. And on the contrary, saith David, If I regard iniquity in my heart, the Lord will not hear me, Psal. lxvi. And so again, Prov. xv. 8. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright, is his delight. See, the wicked, they have their Sacrifices, they can offer the outward carkasses of Religion; but 'tis the prayer of the upright, that is accepted, their spiritual devotion: And then, the sacrifice of the wicked is an abomination to the Lord; it is not onelyonly vain, or offensive, or odious, but 'tis abominable unto EGod; he loaths and abhorrs it: but the prayer of the upright is his delight; not onelyonly accepts it, but takes delight and pleasure in it. But then, there is,

II. A second ground of difference, and that is in their p. 340Actions, and performance of their Sacrifice.

1. Some conceive, there was a difference in the Matter of their Sacrifice. Abel, he made choyce of the best, the Firstlings of the Flock, and the fat thereof: Cain makes no such choyce, but takes any thing that comes next to hand, thinks any thing good enough to offer to God. O! it is matter of just provocation; God takes it in high displeasure, to have the meanest, and vilest things tendred to him; He expects a fat Sacrifice at our hands, Numb. xviii. 12. The best of the Oyl, and the best of the Wine, and of the Wheat, shalt thou offer unto the Lord. God complains of this base usage of him, Malach. i. 13. Ye have Bsaid, It is a weariness, and ye have snuffed at it, and ye have brought that which was torn, and the lame, and the sick; should I accept this at your hand? Cursed be the deceiver, saith God; He accounts it fraud, and couzenage. The coarsest grain, the least heap, the lightest sheaff, must be Gods portion. The Jews say, Cain was a covetous man, and his Sacrifice smelt of it: They say, he was the first that used false measures, and false weights, and he served his God with them. Nay, sure, Religio de optimis; Religion calls for the choysest; and, Gratitudo de optimis, Thankfulness will be no niggard, but open-handed to God. Can any Ccost or pains be too good for him?

2. Besides this difference in the Matter, others conceive it in the Manner of their service and worship. Abel, he sacrificed to God, religiously, reverently, devoutly; Cain in meer formality, without reverence and devotion. Placebat in munere, qui placuit in corde, saith Cyprian. Abels heart was devoutly affected; that set the price upon his Oblation. A devout heart, makes a fat Sacrifice. Oh! God abhorrs our loose, negligent, careless addresses to him. God is greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about Dhim, Psal. lxxxix. 7. Let us have Grace, whereby we may serve God acceptably, with reverence, and godly fear; for even our God is a consuming fire.

3. But the main ground of the difference S. Paul gives, Heb. xi. 4. By Faith, Abel offered unto God a more excellent Sacrifice then Cain. That one Ingredient seasons all our Sacrifices. If that be wanting, God never regards them. Indeed, Faith is all in all in this work.

1. Faith is the Priest that only sacrifices; Non or at nisi fides. Aug.

2. Faith, that's the Altar on which we must offer. Unusquisque Sanctus, Altare Domini in se habet, quod est Fides, saith S. Hierom. A believing heart, 'tis the Christians Altar that sanctifies the Offering. And,

p. 3413. Faith, it is the Offering too. Primogenita cordis, Afides, saith Aug. Faith is the first-born Grace in the soul of a Christian; and the first-fruits, they must be offered, they dedicate, and consecrate the whole lump to God. By this Faith, Abel excelled his brother; he sacrificed,

1. In fide mandati, in conscience of Gods Commandment; Cain for custom, and fashion-sake onelyonly. Worship upon conscience is one thing, Worship upon custom onelyonly, is another. Abel offered,

2. Ex fide promissi; Abels Faith look'd up to the Messias, saw him by Faith, that was the life of his Sacrifice; Cain rested in Bthe outward Ceremony. Without this Faith, Impossibile est placere Deo, nay, Necesse est displicere, said Bernard. By Faith, Abel pleased God; for want of Faith, Cain displeased him.

Thirdly, Let us consider the nature of this acceptance; that is said here, to be Respect, and Disrespect; He respected Abel, and his offering, but to Cain and his offering, he had no respect.

1. He respected Abels Offering. Wherein consisted this respect?

1. He respected it, that is, he allowed it, it stood with his acceptation. A great mercy, no doubt, for God to take our Cpoor imperfect services in good part, to give approbation of them, to say to us, Euge, Well done good servant, thy prayers and thy sacrifice are come up for a memorial before God; a great favour, for God to own our devotion; Thy prayers shall come up with acceptance upon mine Altar, Isai. lx. 7.

2. He respected it, that is, he took a delight in it, it was exceeding pleasing unto him. The devout prayers of his servants, are matter of delight unto him, he takes pleasure in them. As, on the contrary, when we are weary of serving him, he is weary of our service. When we come to say with them in Malachi, O, Dwhat a weariness is it; God will answer us, as he did those in Isaiah, Your services are abominable unto me, I am weary to bear them. But the prayers of Gods people arising from faith, and devotion, they are like Noah's Sacrifice, God smelt a favour of rest in it, 'tis an offering of a sweet smell unto God. Their prayers are in Gods nostrils as sweet odours, holy incense, heavenly perfumes. Who is this that comes like pillars of smoak, perfumed with Myrrhe, and Frankincense, with all powders of the Merchant? Cant. iii. 6.

3. He respected it, that is, he honoured it with a publick Etestimony of his favour; he gave witness, and attestation to it, by a visible sign from heaven, consuming the Sacrifice by heavenly fire. So some translate it, Inflammavit Deus sacrificium Abel. Thus God honour'd Aarons first Sacrifice, Lev. ix. A fire came from before p. 342the Lord, and consumed it. Thus he did testifie his acceptance of ADavids Sacrifice at Arauna's threshing-floor; and Solomons Sacrifice in the Temple, and Elias his on Carmel. 'Tis that which David prays for, Remember all thy offerings, and accept thy burnt-sacrifices, Psal. xx. 3. turn them into ashes, and consume them.

4. He respected it, that is, he graciously rewarded it, granting his request, pouring out a blessing upon him. He shewed some good token of favour to him. First, he delighted in him, and then in his Sacrifice, and then in the prosperity of his servant. Manoah's wife, argues well, If the Lord would destroy us, he would not have accepted a burnt-offering at our hands, Iudg. xiii.

But then, with Cain, all goes contrary; no respect had to him, his Sacrifice is rejected. And 'tis a requitall in kind. He heeded not God, when he sacrificed to him, and God heeds him not. Meer fashion, and formality in Gods Service, makes God to be respectless of our prayers. Why should God hear him pray, who hears not himself? Excors sacrificium, among the Heathens, the Sacrifice which wanted a heart, was counted prodigious, and of ill abode.

And as it is a just requital, so it is an heavie one; The miss of his favour, the turning away of his countenance, the stopping of Chis ears against our prayers, 'tis the greatest Judgment; when he shuts out our prayers, that they cannot enter, Lam. iii. 8. When he is angry with the prayers of his people, Psal. lxxx. 4. Oh! it was death to David, O Lord, make not as though thou hearest not, lest I become like them that go down into the pit, Psal. xxviii. 1. It is an heavie doom, that God passes upon sinners, Though you make many prayers, I will not hear you, Isai. i.

For Use of all. Is this the great success of our prayers, that God should respect them? It must put us into a three-fold disposition in our addresses to him.

1. We must be Cauti, exceeding carefull, and circumspect. If there be such hazard in our service, it may be accepted as it may be performed, or it may be rejected; it concerns us to look to the manner of performance, so to tender up our service unto him, that it may be accepted. Naturally, we are all Popish in this point; we think, that the Opus operatum is sufficient; we rest in the outward deed done; so we dispatch with God in a perfunctory way, we think all's well, and that our Sacrifice shall fall on fire of it self, though we put not one spark of devotion under it. How foolish a thing is Formality in Gods Service? to frequent Ehis Worship, and to make many Prayers, and yet to have all spilt, and lost, for want of an holy manner in the performance.

2. Is there such hazard in our prayers to God? It must make us Attentos, diligent, and attentive to observe how our p. 343prayers speed with God, what acceptance they find, how God Adoth answer them. Most men perform their service to God at all adventures; hit or miss, speed, or speed not, they heed it not. Oh! a good Christian should see, and observe how God respects his prayers, waiting upon him, till he gives us an answer of Peace. Our eys should wait upon the Lord, till he have mercy upon us, Psal. cxxiii. Well; how shall that be? how shall we discern that our prayers are accepted? Besides the real grant of what we pray for, which is a sensible evidence of the speeding of our prayers; Observe,

1. Whether, doth God Inflammare sacrificium? doth he Benkindle thy devotion, enflame thine heart with a holy fervency in prayer? 'tis like fire from heaven, upon Abels Sacrifice.

2. Doth God inspire comfort into thine heart, when thou hast prayed unto him? Feelest thou an inward cheerfulness in thy soul? Art thou able to say with David, I am well pleased, my soul is filled, as with marrow and fatness? Like Hannah, she was no more sorrowfull after she had prayed; as David, who in the begininng of his prayer mourn'd, but then felt that comfort that made him shout for joy. The Lord hath heard the voice of my weeping, he hath heard my supplication, the Lord will receive my Cprayer, Psal. vi.

3. This gracious acceptance of our prayer, it should make us alacres, it should beget in us an alacrity, and holy delight in the duty of prayer. It was Davids resolution, Psal. cxvi. Because he hath inclined his ear unto me, therefore will I call upon him as long as I live. So, Psal. civ I will sing praise to my God, while I have my being; my meditation of him shall be sweet, I will be glad in the Lord.