A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 7

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 7

p. 54CHAP. VII. Of Cain and Abel.

HAving ſhewn the Creation of the World to mans baniſhment out of Paradice (which being a very large Subject, required the larger diſcourſe upon it) let us now go out of Paradice (with our Firſt Parents) into the World, and behold how God (out of them) did propagate the World, Acts 17.26. and gathered to himſelf a Church out of the World, yea and maintain'd it for himſelf in it, notwithſtanding all the enmity he had put betwixt the ſeed of the Serpent, and the ſeed of the Woman, Gen. 3.15. The firſt ſpecimen of this laſting and everlaſting enmity appeareth in the two firſt Sons that ever were born into the World, to wit, in Cain and Abel, who were certainly begotten not in Paradice, but after their baniſhment out of it, for 'tis altogether improbable. (If not impoſſible.) That Cain (who was a wicked one, and of the wicked one, 1 Joh. 3.12.) Should be a Son of Paradice or be begot in the State of Innocency: Adam might have hope of an offspring by Eve after their ſin and their Doom for their ſin, becauſe he had heard both the promiſe of the Womans Seed, and the threatning of a dolorous birth. Therefore in this hope he went in unto his Wife (which the Holy Tongue all along expreſſeth by [Jadang] or knowing her) upon this God gave Eve the Bleſſing of conception, and then had ſhe ſmarting experience both of the Sorrows of conceiving and of pain in bringing forth, according to the Divine Doom paſſed upon her for her ſin, Gen. 3.16. Yet this pious Mother (at the birth of Cain her firſt-born) doth acknowledge Gods goodneſs for ſaving her from thoſe Sorrows, and Perils of birth, and delivering her of a lovely Son, ſuch as the World had never ſeen before, and therefore ſhe would conſecrate him to God, as ſhe had received him from God, ſaying, I have got a man from the Lord, Gen. 4.1. Although in this the good Woman was greatly deceived by her Sons degenerating into the Devils off-ſpring; As many good parents are and may be deceived in the hopes of their Children; yet muſt they bleſs God for giving them Children which are bleſſings in themſelves, Pſal. 127.3. and 128.3, 4.) in oppoſition to the curſe of barrenneſs: Thus Eve acknowledged Gods goodneſs in giving her Seth, (Gen. 4.25. whom the Devil in Cain could not compaſs to kill, as he did Abel, in whom her expectation was not diſappointed as it was in her firſt-born, whom (with the conſent of her Husband unto whom ſhe was put in Subjection, Gen. 3.16.) She called Cain, which ſignifies poſſeſſion; herein therefore Eve did not uſurp any authority that belong'd not to her, but Adam willingly indulg'd her in this common right, and gratify'd her in being ſo grateful to God for the bleſſing of fruitfulneſs, her ſaying [I have got a man from the Lord;] though

Fallitur Augurio ſpes bona ſaepe ſuo.

Children are Certain Cares, but Uncertain Comforts.

It is probable that Eve (experiencing many moleſtations in the Education of her offspring and perceiving that Cain was not like a man of the Lord, or like to be that man the Lord, the p. 55Meſſiah promiſed, call'd her ſecond Son, Abel, which ſignifies (firſt) Vanity, either (1.) Becauſe ſhe then underſtood the Vanity of her own thoughts in miſtaking Cain for the promiſed ſeed: Or (2.) Becauſe ſhe was now more ſenſible of the Vanity of Humane life unto which all were ſubject in their faln and mortal State: Or (3.) Becauſe (as ſome ſay) ſhe foreſaw that Abel would be Murdered by Cain ſuddenly, ſubtilly and ſinfully, ſo he would be a moſt memorable Monument of Humane Miſery and Vanity: Or (4) Our firſt parents repenting of their ſinful fall reſolved (as others ſay) to devote their firſt-born Son to the Worſhip of God (which Law was ever after obſerved till the Tribe of Levi was brought in by Moſes Law inſtead of the firſt-born, Exod. 22.29. Numb. 8.15, 16, 17, 18. And their ſecond Son, to the Affairs of the World, which compared to Gods Worſhip, is but Vanity, therefore they call'd his name Abel: And the Hebrew word Habel ſignifies (ſecondly) Luctus, lamentation, becauſe he was the firſt grand cauſe of his Parents long Lamentation, when he came to be murdered by the hands of that bloody butcher his brother Cain, who was ſo far from being the Angel of the Lord, or the Lord and Meſſiah, that he was rather the Meſſenger and firſt-born of the Devil (though he was the firſt-born and ſo the High-prieſt of the Family) yea a Devil incarnate, thus to devour and deſtroy his own and only Brother Abel.

☞ Hence thoſe famous Remarks following may naturally be Inferr'd.

(1.) Such was the unſpeakable goodneſs of a moſt gracious God, that notwithſtanding the ſin of man, he would not aboliſh his own bleſſing promis'd upon Marriage, but ratified it with the bleſſing of conception and Birth, even in the State of ſin for his own glory and the good of his Elect which ſhould be brought into the world thereby.

(2.) It was not the good pleaſure of God to create out of the Earth a continued Succeſſion of mankind as he had alone the firſt man, but Marriage was Gods own Ordinance whereby the World muſt be propagated, as by means Lawful, Holy and Well pleaſing to God who ordained it before the Fall. So that all Reproachers of this Holy and Honourable Ordinance, (Heb. 13.4.) are Reproachers of God (himſelf) the Ordainer of it, ſuch are the Romaniſts who impoſe that Doctrine of Devils in forbidding it to their Votaries, 1 Tim. 4.1.3. In the mean time being inſenſible, that Whoremongers and Adulterers God (himſelf, if man will not) Judge.

(3.) Parents are taught here to be truly thankful to God for thoſe Children whom he graciouſly giveth them, as Eve was here, and as Jacob was after, Gen. 33.5. foreign, Sept. Child…en are Gods ſpecial gift, as David taught Solomon, Pſal. 127.3. and Title of the Pſalm Pſal. 128. That nothing can begotten, no child can be begotten without Gods bleſſing: This was a fit L…ſſon for Solomon who of a 1000 Wives and Concubines begot only one Son (that we read of) and he none of the wiſeſt.

(4.) Parents ſhould conſecrate thoſe children to God, which they have ſo graciouſly received from God; they ſhould nurture their ſouls, as well as nouriſh their bodies, (which latter is done even by Brutes to their young,) Eph. 6.4. A Godly Education muſt make Children as Arrows, Pſal. 127.4. Arrows are not Arrows by Growth, but by Art: Pious inſtructions pare off the knotty natures of Children, and poliſh them for God. Their natures are Refined and Reformed by Grace. Thus Adam and Eve taught both their Sons to Sacrifice to the Lord.

(5.) Hence alſo is a clear evidence both of the Antiquity and Excellency of the Hebrew Tongue, not only as no other language will admit of any ſuch Interpretation of the word Cain, as this; I have got a man from the Lord: But alſo, as the three firſt names of men, Adam, Cain, Abel, holdeth out a moſt practical and profitable aphoriſm or Golden Sentence, Adam ſignifying Earth, Cain Poſſeſſion and Abel Vanity, all this being rightly ſpell'd and put together in Gods School affordeth us this Divine Maxim, viz. Earthly poſſeſſions are but Vanity.

The (ſixth) famous Remark is; The marvellous and Abſolute Power which the Principal Potter hath over his Clay in framing and forming of Earthen Veſſels whether in the VVomb or in the World; Gods Soveraignty is eminently obſervable, in reſpect of Order as well as End; As Gods End is wonderful in making up ſome Clay Veſſels for honour, and others for diſhonour, according to his own uncontrolable Counſel and Pleaſure; So Gods Order hath unſearchable wiſdom in it here, in framing and forming firſt, not the Veſſel of Honour, Abel, but the Veſſel of diſhonour, Cain, inaſmuch as he was the firſt-born: Cains Poſſeſſion the founder of the City of the World, and of the Kingdom of Satan was formed firſt and was the firſt former of a City in the World, and was given up as well to carking cares as to worldly glories, yea he Hated, Perſecuted, and Murthered his only Brother but was rejected of God for a Damned Reprobate, whereas Abel, Vanity (who ſaw the Worlds Vanity, and ſought a City in Heaven whoſe builder and maker is God, Heb. 11.10.) was born after his bloody brother, yet was choſen and accepted before him, and became the Founder of the City of God; therefore was p. 56he maliced by this firſt born of the World, and maſſacred by this eldeſt Son of the Devil. Auguſtin ſaith of Abel, By Grace he was praedeſtinated, by Grace he was elected, by Grace he was an Alien below on Earth, and by Grace he was a Citizen above in Heaven, yet as to himſelf, he ſprang from that corrupt Maſs of Mankind which was then faln into an Original and Total Condemnation.

From hence thoſe following Corollaries and Concluſions (naturally flowing forth) are very conſiderable.

As (1.) In the birth of thoſe two Sons of Adam there was an equality natural being both born of the ſame parents who were then under the ſame Guilt and Condemnation.

(2.) Betwixt thoſe two Sons there is plainly put a Difference ſupernatural that Abel ſhould be a choſen Veſſel of mercy, the head of the City of God, and one who was to Reign with God for ever, but Cain ſhould be rejected, as a Veſſel of wrath and a reprobate head of the City of the World, to be tormented for ever with the Devil.

(3.) Inaſmuch as Cain was rejected of God for a reprobate, this overthrows that fooliſh Notion of Univerſal Election, yea of all Devils as well as of all mankind, according to the corrupt opinion of that famous Father Origen.

(4.) Such is the Soveraignty of God (that great Potter) over his Clay of mankind, that out or that common corrupt Maſs, even of men equally involv'd in the faln Eſtate, he chuſeth ſome to be of his own City and Kingdom (whom he willeth) and he refuſeth others, leaving them to be of the City of this evil World, and of the Kingdom of Satan, yet for all this man muſt not mutter nor murmur againſt God, but reſolve all into his Soveraignty, Rom. 9. from 15. to 22.

(5.) The procuring cauſe of this moſt gracious Election of the Veſſels of honour, doth not ariſe from foreſeen Faith and VVorks or any thing in Man, but it flows freely from the good pleaſure of God, ſeeing all men are alike in the corrupted and condemned Maſs of mankind, Rom. 9.11. Eph. 1 4, 5. &c. Where the Apoſtle wadeth into that [profundum ſine …undo] Deep Occean (of Praedeſtination) without a bottom, ſhewing all its cauſes to be meerly beyond and without man; As the Efficient, God; the Material, Chriſt; the formal, the good pleaſure of his wilk; the Final cauſe, for the Praiſe of Gods glorious grace. Election is altogether from free grace, and not at all of D…bt, Eph. 2.8, 9. &c.

(6.) The poſitive cauſe of mans praeterition or being paſſed by (as properly oppoſed to election) and of his Damnation, is wholly and ſolely flowing from thoſe Veſſels of wrath (themſelves) who do fit themſelves for deſtruction, Hoſ. 13.9. Mans damnation is from himſelf, though his Salvation be not ſo, but is the free Gift of God, Rom. 6.23. Carnal reaſon muſt not reprehend what it cannot comprehend. Aſſuredly, God being a free agent, cannot be unjuſt to any, becauſe he is bound …o none to beſtow Grace and Salvation on them.

(7.) As Cain was born firſt and then Abel; ſo we are all born Cains or Fleſh, before we be new-born Abels or Spirit: 'Tis nature that firſt maketh us Cains or Carnal, but 'tis Grace that muſt make us Abels or Spiritual: We are firſt Nature and then Grace.

The firſt Worſhip of God from man (we read of) is mention'd Gen. 4.3, 4. Though none doubt but that Adam did Sacrifice to God, yet ſeeing no ſuch notable remark happened at any of his Sacrifices, as at his Sons (which he had taught them to do) there is no mention made thereof, but this of Cain and Abel is the firſt that is recorded in Scripture: concerning which two Sons of Adam, two generals are obſervable; (1.) Their Parity. (2.) Their Imparity. (1.) The parity or equality of Cain and Abel is fourfold.

(1.) In their Original, as both born of the ſame Parents. The loins and womb they both ſprang from were the ſame.

(2.) In their Relation, they were both Brothers, Sons begotten of one Father, and born of one Mother, foreign of à ſimul and foreign, Uterus, as brothers [Jacent in eodem utero.] lay in the ſame belly.

(3.) In their ſecular condition: Both had honeſt employs, and not only lawful, but laudable particular callings, Cain was an Husbandman, and Abel was a Shepherd, though of a differing Kind, yet both good.

(4.) In then Religious concerns, both were Worſhippers of God, both brought Sacrifices to God. To omit their parity in the two former, let us inſiſt a little upon the two latter, to wit, their particular and general callings wherein they were equal.

(1.) Their particular Callings. Gen. 4.2. Indeed it is not recorded in Scripture whether Adam did chuſe thoſe two diſtinct Trades for his two Sons by his paternal Authority: or that Cain and Abel did (of themſelves) chuſe them by their own proper and private genius, or inclination: If it were from Adams Authority over them; Then theſe corollaries or conſid…rations do naturally flow from it.

p. 57(1.) That Patents ought not to bring up their Children in Idleneſs, but in ſome honeſt calling wherein they may both ſerve themſelves and their generation, according to the will of God, Acts 13.36. It ought not to be the leaſt care of Parents how to place out their Children in ſuch ſerviceable Trades and Occupations, as thoſe of an Husbandman and Shepherd were, both which have their due commendation (for their neceſſity, ſimplicity, and Uſefulneſs) both in ſacred and civil Hiſtory.

(2.) That every Man muſt have his Trade and Calling in the World, as thoſe two Sons of Adam had. Though their Father was the Lord of the World, yet he brought up both his Sons in laborious Callings: and none can repute themſelves more priviledg'd than Adam, who, in his very ſtate of Innocency before his fall, was appointed to dreſs the Garden, though ('tis true) this was then to be rather his recreation than any toilſom Occupation; for pains and wearineſs was a puniſhment for his ſin, his labour which (before the fall) was onelyonly an Ordinance, is become (by the fall) both an Ordinance and a Puniſhment too.

(3.) Every Honeſt Calling hath [its foreign] ſomething in it that is very comely, as God (himſelf) is the Author of it and the Inſtructor in it. Luther (in his Menſalia, &c.) ſaith, that God is skill'd in all Callings, as in that of the Tailor in making a Coat for the Stagg, which laſts him ſome hundreds of years, and is not torn of it ſelf in all that time (he might have inſtanced alſo in thoſe Coats God made for our firſt Parents after their fall, Gen 3.21.) and God (he ſaith) is skill'd in that of Shoemaker too, in making ſuch a pair of Shoes for the Stagg (to wit, his four hoofs) as laſt longer than the Stagg himſelf, and ſo it may be ſaid of other Callings, whereof God is the Father and Founder, ſeeing all Arts (Invented by men) are but an Imitation of Nature framed by God. God ought to be praiſed for the Art of Agriculture, the Husbandmans God doth inſtruct him in all his actings, Iſa. 28.26. and no leſs God doth for all other Artificers (though few do acknowledge it) inaſmuch as right reaſon and the exerciſe of it is from the Lord.

(4.) 'Tis a Sin for any man to live without a Calling. God made Leviathan (indeed) to play in the Sea, Pſal. 104.26. But he never made any man to do nothing elſe but play upon the Earth. The Philoſopher could call man foreign, a publick creature, not born for his own eaſe, but for the advantage of the commonwealth: And the Prophet puts a direful Doom upon this ſin, He ſhall die that hath done no good among his people, Ezek. 18.18. One that lives in Idleneſs (without an honeſt Calling) is but [Inutile pondus Terrae, an unprofitable burden of the Earth, and ſeems to be born for no other end ſave [fruges conſumere natus] to ſpend the fruits of the World as an uſeleſs ſpend-thrift.

But If we grant the ſecond notion, that Cain and Abel did chuſe their own Diſtinct Callings by their own natural inclinations, and that the one became an Husbandman, the other a Shepherd by their own free choice, Gen. 4.2. Then it may be look'd upon as a Divine deſcription how God diſtinguiſheth the Godly from the Wicked, for Gods word, in calling Cain a Tiller of the Ground doth deſcribe him to be a carnal caitiff, an Earthly-minded man, plodding all down to the Earth, in plowing the Ground and never once looking up to Heaven: the Earth was Cains Throne, and his Foot-ſtool was Heaven, trampling Heavenly things under-foot. This is a compleat contrariety to the moſt Holy God whoſe Throne is Heaven, and whoſe Foot-ſtool is the Earth, Iſa. 66.1. In a word, Cain gave up himſelf to corporal concerns, and ſenſe-comforts, not at all minding ſpiritual affairs or ſoul-comforts, he was wholly taken up with culturing the curſed ground for compaſſing temporal gain, ſo he led a ſenſual life, having not the Spirit, Jude 19.

But Abel (being a feeder of Sheep) did lead a more contemplative life, having much freer and fuller vacancies and opportunities for contemplation on God, and Communion with God, than an Husbandman (whoſe work runs round in a ring, redit labor actus in orbem agricolae,) could poſſibly have. Yea and Naturaliſts do obſerve, that Shepherds are commonly of more mild diſpoſitions than ruſtick Plow-men, and this reaſon may rationally be rendred for it, for the former have nothing ſo many provocations to exaſperate their choler among thoſe meek creatures (their Sheep) as the latter have among their untamed Heifers: beſides, as Shepherds have fairer opportunities, ſo they have more frequent and familiar occaſions of being admoniſhed concerning God and His good Bleſſings (as David was, Pſal. 23. throughout) their very office being a daily and devout contemplation.

2. As to their general calling, they had a parity or equality in this alſo, ſo far as the external part of worſhip will extend; for both brought their Sacrifice to the Lord, Cain had been train'd up by his Godly Father in ways and works of godlineſs, and he was not yet become ſo carnal and curſed as to become either a Doctrinal or a practical Atheiſt, but here had his Homage of Honour and his Lords rent to pay to his great Land-lord, Gen. 4.3, 4. As well as Abel: Concerning which the firſt enquiry is, why Moſes recordeth this Service done to God p. 58(by way of ſacrifice) in all its circumſtances by thoſe two Sons of Adam Cain and Abel?

Anſwer, Moſes records this upon a threefold account.

(1.) To demonſtrate the antiquity of Religion, that it is no new thing; none can ſay of it, [Tempus erat, quando non erat.] There was a time, when Religion was not. Religion is as antient as the Creation. They were as twins born at the ſame time, and both at one birth: No ſooner was the World made, but there was worſhip done to the maker of it, even in the State of Innocency; God made the Angels to adore him in Heaven, and Adam to adore him on Earth, God imprinted the Stamp of Divine Worſhip in Adams heart before his fall, and though through his ſin that impreſſion of Religion was much defaced at the firſt, yet was it much renewed again by the promiſe of Chriſt in the ſeed of the Woman, and though through Adams fall the World was become [foreign] a Work-houſe, an houſe of Correction for mans ſin, yet was it to be [foreign] A Prayer-houſe too, an Houſe of Prayer, and a place for the worſhip of God. It was even then as a Temple (built by God himſelf) conſecrated for Worſhip, and dedicated to the Service of its maker, hence it came to paſs that Adams two Sons (the Eldeſt Children of the World) are both men of Religion by their education. They both offer ſacrifice, and tender their devout acknowledgments to their God. Thus Moſes (recording this Story) gives a plain relation of the antiquity of Religion, that it is no new deviſed Fable, but is as antient as the World: Hence may be inferred,

(1.) The groſsneſs of Atheiſm, which make men ſcoff at Religion as at ſome new device to keep the World in awe only, and that there is no need of ſo much a do either for holineſs or happineſs.

(2.) 'Tis hence inferred alſo the Abſurdity of Irreligion. Prophane people will not admit of religious duties to their families, as if their families were more Priviledg'd than Adams, whoſe houſe was a place of Prayer, and who brought up his ſons, in the Practice of piety. So Abrahams houſe was religious.

The 2 account why Moſes records this Hiſtory, is to ſhew the mixture of Religion, that among men who profeſs and practiſe Religion there ever hath been a mixture thereof, or an Heterogeneous compoſition: The worſhip of God is in ſome falſe and counterfeited, and …n others 'tis ſincere and ſingle-hearted. Of the former ſort was Cain, and of the latter was Abel. As appeareth by a Diſtich made upon them both.

Sacrum pingue Dabo, nec macrum Sacrificabo;

Sacrificabo macrum, nec dabo pingue Sacrum.

Abel was a righteous man, Mat. 23.35. And ſaid he would not give God his lean, but his fat, and Cain was a wicked one, 1 Joh. 3.12. And ſaid he would not give God his fat, but his lean, his Service was ſuperficial only, feigned ſervice, his heart was not in his work (as afterwards.) So it was rejected; but Abel ſerv'd God with the beſt of his flock, and with the beſt of his heart too, ſo found Acceptance with the Lord. Hence may be inferred, (1.) None muſt reſt in External acts of Worſhip; a man may be a worſhiper of God with outward worſhip, yet be a wicked man as Cain was, (2.) The families of good men may have in them bad worſhippers, Adam had his wicked Cain, Noah his curſed Cham, Abraham his ſcoffing Iſhmael, and Iſaac his profane Eſau; yea our bleſſed redeemer had the Devil Judas in their families. This Apology Auguſtin made to qualifie a foul fault committed in his Family, ſaying, Neſcio quo evadam, &c. I know not how to ſhift it off, I pray, inſtruct, &c. in my family, yet muſt I not expect my houſe better than thoſe holy Patriarks, or my Lord and Maſter himſelf.

The third Inference is, That there will he cloſe Hypocrites in the Church of God (as well as in our houſes) ſome that ſay they are Jews, but are not, the Angel of the Church doth find them Lyars, Rev. 2.9. Some mens ſins go before hand to Judgment, and ſome mens ſins follow after, 1 Tim. 5.24. 'Tis not improbable, but that Cain might live long in a form of worſhipping God in his Fathers houſe before he was diſcovered at this ſacrifice to be an Hypocrite. 'Twas long ere Judas was diſcover'd for an Hypocrite in Chriſt, (the ſecond Adams) Family: So it might be with Cain in that of the firſt Adam, tares will be among the Wheat.

But (3.) Moſes records this Hiſtory to declare the Diſagreements and Contentions that do ariſe about Religion in the World. We find here, that Abels religion was approved, but Cains was diſapproved, this breeds ſuch a difference and occaſions ſuch a Quarrel a… could not be carry'd off without Blood: This Difference of Religion did break out into Murder. Hence may he Inferred,

(1.) That Quarrels about religion are the greateſt Quarrels in the World according to p. 59Luthers ſaying, [Odia religioſorum ſunt acerbiſſima] the Diſſentions about Religion are the moſt irreconcileable diſſentions, and according to Chriſts ſaying, There ſhall be five in one houſe divided, three againſt two, and two againſt three, he came not to ſend Peace, but rather diviſion, Luk. 12.51, 52, 53. Not as if the Goſpel of Peace did (of it ſelf) kindle any fires, v. 49. But this falls out by the Strength of mans corruption, and becomes thereby an accidental thing, as the Sun melts Wax, but hardens Clay. It draws forth the fragrancies of many ſweet Flowers, yet doth it make the Dunghil to Stink abominably: Oh how did the Aegyptians abhor the Iſraelites for their worſhipping of God in a differing manner from their Worſhip, Exod. 8.26. And how did Jezabel ſwear Elijahs Death for his oppoſing her worſhip of Baal, 1 Kin. 19.1, 2. Oh what Bloody Perſecutions were there in the primitive times of the Goſpel, not only from the Heathen worſhippers againſt Chriſtians, but alſo from the Arrians againſt the Orthodox in the time of Athanaſius, whoſe life they unceſſantly ſought by many forged falſhoods: Oh what animoſities aroſe betwixt the Mother and the Son (to wit, Conſtantinus Copronymus and his Mother Irene) about worſhipping of Images, inſomuch that the Son depos'd the Mother, and the Mother bereaved the Son both of his Eyes and of his Empire, ſhe put out her Sons Eyes, and caſt him into Priſon where he died for grief. So loſt his Life as well as ſight and Crown.

The (2.) Inference is, This affordeth us the clear and true Character of the True Religion from the falſe; Outrage and Cruelty is the Black Brand wherewith Gods Word Stigmatizeth the falſe and formal Religion, and here it begins, ſhewing how Cain did moſt maliciouſly oppoſe Abel, but Abel offered no affront at all to Cain, for the Badge and Cognizance of true Religion is Meekneſs and Love? Where the Power (as well as the Form) of Godlineſs is, it teacheth to bleſs them that curſe us, and to pray for them that perſecute us, Luk. 6.28. Rom. 12.17. Whereas blind and Superſtitious Zealots know no bounds in their rage againſt thoſe that differ from them, and oppoſe their ſuperſtitious fooleries: Not to inſiſt upon the ten primitive perſecutions which aroſe from heathens, men of an Heterogeneous and Different Profeſſion, but to inſtance only in two.

1. The Followers of Arrius.

2. The Followers of Antichriſt, both being beyond the Heathen, as believing in the true God: Yet,

1. Such was the rage of the Arrians (thoſe Heterodox Chriſtians) againſt the Orthodox, that they perſecuted them to Death, and deviſed many Helliſh Stratagems to take away the Life of that Bleſſed Champion of the Truth (Athanaſius) while he only oppos'd their Lying Doctrine in denying the Godhead of Chriſt.

2. The Antichriſtians or Church of Rome have even outvy'd and out-done the Arrians in Barbarous and Bloody Butcheries, as Eccleſiaſtical Hiſtory does abundantly Teſtifie: And Chriſts words hold true of them concerning their Deſcent and Parentage, that they are the Children of them that kill'd the Prophets, of a Viperous Generation, Mat. 23.31. Yea their curſed cruelties againſt Righteous Abel's, v. 35. do plainly proclaim to the World that they are Deſcended from Bloody Cain, who was a Worſhipper of God as well as good Abel, yet was he a Worrier of his Godly Brother, whoſe Deviliſh Spirit in them hath been Murdering their Innocent Brethren in all Places and Ages ſince the Riſe and Reign of Antichriſt, and will be ſo doing until his Ruine: That Whore of Rome is drunk with the Blood of Saints, as I ſhew at large in my Antidote againſt Popery, in that Title of the Romiſh Religion is a Bloody Religion. To add no more here, ſave only an Inſtance in thoſe Scarlet Days of Queen Mary (in our Land) whoſe Reign did ſwim in a Sea of Blood: How did her Popiſh Prelates even glut themſelves in the Gore of poor Proteſtants; and not only warming their blind Zeal with Burning the Bodies of the Living, but Tyrannizing alſo over the Bones of the Dead (as of Bucer and others) which they took out of their Graves, and Burnt them (as if every Bone had been an Heretick) into Aſhes. Whereas (on the other hand) Religion in Truth and Sincerity hath always been full of Mercy, and when the true Church hath been in Miſery (by the malice of her Perſecutors) ſhe hath not roſe up in Rebellion againſt them, but always accounted [preces & lachrymas] her Prayers and Tears to be her beſt Weapons, never falling upon her Adverſaries with Fire and Faggot, as they do upon her. Thus we ſee three grand Reaſons why Moſes Records this Hiſtory: yet further Moſes minds us herein of two great Truths.

1. That every Man ſhould have his particular Calling, Cain (himſelf) was not ſo bad as to live without a Calling in the World. Of this before at large.

The ſecond Divine Truth Moſes teacheth in this Hiſtory is, That every Man (beſide his particular Calling) muſt mind his general Calling alſo: There be ſome Atheiſtical Perſons that ſtick not to ſay, Let thoſe that have leiſure from ſecular Employs (ſuch as Church-men are) p. 60attend upon the Service of God, ſuch as have nothing elſe to do, let them Pray, Hear Read and mind Matters of Religion: we have other things to heed, and to trouble our Head, withal, we muſt not Neglect our Callings: Dare ſuch Men make themſelves worſe than Cain, who though he had his Calling, yet could he (as well as Abel) ſet ſome time apart for the Service of God? And ſo ought all Men to do, the particular Calling muſt not juſtle out the general, for the former is ſanctified by the latter, as Gen. 24.13, 27. Pſal. 90. laſt, 1 Cor. 10.31. The Duties of our general Calling are to help us in the Duties of our particular; as Chriſts being in the Temple among the Doctors, was not any hinderance to him from going home to be ſubject to his Parents, Luke 2.46, 51. There is a proper Seaſon for both, and every thing is beautiful in its peculiar Seaſon: Subordinate things are not contrary, but may and muſt conſiſt together Chriſts converſing in the Temple rather qualified him for than obſtructed him in his filial Subjection; ſo our converſing with Chriſt in the Temple in ways of Religion (which is our general Calling, as Gods Servants) muſt make us return home better Husbands, Wives, Parents, Children, Maſters, Servants, Miniſters, People, in all the Duties of our particular Calling; we loſe that ſanctifying Influence of Sermons, Suppers, Sabbaths, when we do not carry home ſome more ſweetneſs of Spirit to our Relations from them, than we brought with us to them. As the Merchant going out in a Morning about his Merchandizing, if he meet with ſome bad Bargain, or diſappointment in his Traffick and Trading, he returns home in ſo moroſe an Humour, that none of his Family can pleaſe him, no not though they all do their Duty ſo to do; but if (on the contrary) this ſame Merchant meet another Morning with ſome brave Bargains, that will advance his Eſtate, and fill his Coffers, Oh with what Candour and ſweetneſs of Spirit doth he return home, then is he all Honey and Love, no Action, no Relation can diſpleaſe or diſoblige him, he takes all things (that are done) by the right Handle, and putteth a moſt Candid Conſtruction even upon Deeds done amiſs to himſelf, yea carries ſweetly to all all that day, unleſs or until another bad Bargain happen (in loſſes and croſſes) to unhinge his Spirit again, and to make him uneaſie in himſelf: Juſt ſo it is with a Chriſtian (that Spiritual Merchant, Mat. 13.45.) Let him go out in a Morning to the Ordinances of God; if he there meet with a purchaſe of the Pearl of price, Oh what an Heart-changing and a Life-changing Work is wrought upon that Man! he may then ſay, Ego non ſum ego, I am not the ſame Man I was, as one once ſaid to his tempting Curtizan; he returns home fil…'d with meekneſs and lowlineſs which he hath learnt from Chriſt (by his converſing with him in his Ordinances) Mat. 11.28, 29. But if any return home from Gods Worſhip with ſourneſs of Spirit, 'tis an Infallible Evidence that they have made no good Bargains for their Souls at that time, for 'tis an undeniable truth, that the Duties of our general Calling ſhould better diſpoſe us for the Duties of our particular Callings. No Man is Born (principally) to ſerve himſelf in his particular Calling, but his God, and himſelf in Subordination to God, and ſo the particular Calling muſt be Subordinate to the general, and Prayer (which is a duty of the general Calling) muſt every Morning fetch down a Bleſſing upon the Duties of the particular: Yea, 'tis not enough to pray (for Gods Bleſſing upon our Labours,) in the Morning only, and ſo walk with a carnal, careleſs frame of Heart all the day in our worldly Affairs; no, but we ſhould drive on the Trade of godlineſs (as well as our own Trades) in holy Ejaculations all the day long, ſo ſhall we be both in Gods fear (and in Gods favour) all the day, Prov. 23.17. and this is dividing aright for God. He is a wiſe Merchant indeed, that can drive a Trade in both Indies, but he is wiſer that can drive on his particular Calling on Earth, and his general in Heaven. Thoſe two Sons of Adam are mindful of both thoſe Trades and Callings, and their practice is for us a pattern, as is apparent from thoſe particulars.

1. Cain and Abel lived not in the State of Innocency, but in that of the Fall as we do: Had Man never ſinned, God expected ſome ſolemn Service from him; how much more needful is our ſerving God ſince the Fall, for teſtifying our Repentance, and for Sueing out our Pardons, and for ſeeking Reconciliation with God from whom we have faln, and with whom we have faln out, even into an enmity againſt him? Rom. 8.7. Col. 1.21. Theſe two Sons of Adam were in the ſame State we are in, the faln State, and what they did for recovery out of that State, we ought likewiſe to do the ſame.

2. This Service of theirs was after the promiſe of Chriſt in the Seed of the Woman, Gen. 3.15. that firſt Goſpel which ever was Preached; ſo 'twas Goſpel-ſervice which Cain and Abel performed here; and ſurely Evangelical Duties concern us as well as them, yea us more than them, ſeeing Chriſt was only promiſed to them, but he is manifeſted to us, and preached to all Nations, therefore we ſhould abound in our Religious Service more than they.

3. This Service of Cain and Abel was before Moſes, long before the Law; ſo it doth not concern the Jews only, but us Gentiles alſo, even all Men in general to the end of the World. p. 61This Service of thoſe two Sons Adam was a natural Duty (long before it was written in the Moral Law) was a Law written in their Hearts to acknowledge Gods Soveraignty over them, and their Dependency upon him, Rom. 2.15. ſo that none of Adam's Off-ſpring can plead exemption from this natural Duty, but all (Jews and Gentiles that have been, are, or ſhall be) are equally bound by the very Law of Nature to this Moral Duty of ſome Spiritual Service and Worſhip to God.

4. And Laſtly, This Service of theirs was done [per modum Sacrificii] by way of Sacrifice, and ſo it repreſenteth to us the great Sacrifice for ſin, to wit, Chriſt upon the Croſs; and it alſo remindeth us of all thoſe Spiritual Sacrifices which we muſt offer up to God in Goſpel-times, to wit, the Sacrifices of a broken Heart, and of a contrite Spirit bleeding for ſin, Pſal. 51.17. yea, and Sacrifices of praiſe (our Thank-offerings to God) for his providing us ſuch a Saviour, Pſal. 50.14, 15, 23. and for finding ſuch a Ranſom for us, Job 33.24.

The ſecond Enquiry is, concerning the Service of thoſe two Sons of Adam, what Moſes doth Record of it?

Anſwer, This their Service and the Succeſs thereof, are the two principal parts of this Sacred Record touching Cain and Abel: Now concerning the Service two particulars are very remarkable.

1. The Circumſtances of the Service; And

2. The Subſtance of it; wherein ſtill a parity and congruity betwixt the two Brothers may all along be obſerved, and no diſparity appeareth until we come to the Succeſs of their Services.

1. Of the Circumſtances of it, which are four;

1. The Perſons who they were, Cain and Abel, not only Brethren, but (as ſome think) Twins too, becauſe their Mothers Conception is mention'd but once (as well as their Fathers knowing her is but once named) for two Births, Gen. 4.1. However, though they were not Twins (as before) yet were they Brethren, and Cain was the Eldeſt Son of the Serpents Seed (which, the Jews conceit, was convey'd by the Serpent into Eves Womb) he was of the wicked one, 1 John 3.12. (the firſt of that Generation of Vipers.) Though Eve cryed at his Birth [Kanithi Kain, &c.] I have got a Man from the Lord, therein miſtaking the Fruit of her Womb, as ſhe had miſtaken the Fruit of Paradiſe, that it would Deifie her, and not Damn or Damnifie her: In Cain was plainly legible the Poyſon that Satan had breathed into faln Man, for Adam begot Cain (not in Gods, but) in his own Image. In as much as this Son ſlew his Brother, as his Father had ſlain all his Poſterity, yea, and Abel (the other Son) was alſo Begot in the Worlds Image, (which is altogether vanity, Pſal. 39.5. and 144.4. and Eccleſ. 1.2.) In as much as Adam call'd this Son Abel, which ſignifies vanity, [Kol Adam Kol Abel] every Man is all vanity: Cain Built the firſt City (that ever was in the World) in the Land of Nod, Gen. 4.17. where (after the Flood) Babylon was Built, therefore his City holds out the Carnal City; and Myſtical Babylon (to wit, Rome) was Built by Romulus, who Murder'd his Brother Rhemus as Cain did his Brother Abel; yet Abel by Faith Conquer'd the Serpent, though not without Jacob's halting by a Wound in his Heel, he was the firſt Martyr of the Church who ſwam to Heaven in his own Blood. In a word, whether thoſe two Brethren (of differing Diſpoſitions and Significations) were both Born at one time is uncertain; yet this is moſt certain that Cain's Worm and Abel's Voice (in his crying Blood) were both of one Age: Thoſe two Brethren were the two Perſons who there Sacrificed.

The (2d.) Circumſtance is, the time when they did ſo. The Scripture telleth us [Veiehi mikkets Jomim] it came to paſs in proceſs of time, Gen. 4.2. Some do think this was done while they lived in their Fathers Houſe, and under his Authority; others judge it was when they had diſtinct Families, Habitations and Poſſeſſions, out of which they both brought their Oblations to the Lord.

☞ 'Tis not Recorded in Scripture,

1. What theſe two Sons did (before they came to this Maturity of Mans Eſtate) all the time of their Minority: 'Tis probable, their godly Parents did ſpend that time with them in Catechizing and Inſtructing them in the knowledge of their Creator, of the Creation of the World, of the Making of Man in Gods Image, of his Fall, and Miſery by his Fall; and of his Recovery by Repentance and Faith in the promiſed Seed ſhadowed in their Sacrifices, Heb. 10.1, 3, 7, 9, &c. Neither is it Recorded in Scripture,

2. What Motive they had at this time to Sacrifice to God; 'tis probable, they did ſo, either,

1. By an expreſs command from God ſpoken, but not written; otherwiſe their Service had p. 62been Will-worſhip; ſo Abel's Sacrifice had been rejected of God as well as Cain's; but more of this after. Or,

2. They did it by their Fathers example, whom God taught ſo to do, and who might teach his Sons to do the like; otherwiſe, how could they all have Coats of Skins to cloth them, if they had not the Skins of Sacrificed Beaſts for that end? Or,

3. They might do ſo by the Dictates of their own Natural Reaſon (eſpecially as refined ſomething from the Fall by the promiſe of Chriſt, the Saviour of all, from being Idiots, 1 Tim. 4.10.) Hence the very Inſtinct of Nature might ſuggeſt to them, that it was but a Rational Service to offer up to their Creator ſomething of thoſe Creatures that God had graciouſly given them, as a due acknowledgment of their Homage to him who is Lord of all, Acts 10.36. Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who (in all their Emergencies) do pay this kind of Homage, even to the unknown God, Act's 17.23. That God ſhould be worſhipped is Natures Law; only 'tis plainly Recorded by Moſes that thoſe two Sons did Sacrifice [Mikkets Jomim] Hebr. [foreign] Gr. Sept. [poſt multos dies] Vulgar Lat. and in fine dierum Jun. in the end of days, becauſe [Kets] Hebr. ſignifies finis & terminus, and Jomim ſignifies days, we read in proceſs of time, which clauſe falls under a double Conſtruction, either Definitely or Indefinitely.

1. Indefinitely, or in the largeſt Senſe, in proceſs of time; that is, after many days had paſs'd over thoſe two Sons Heads, a long time had gone over them; from whence may be inferred, that Man naturally maketh but a ſlow progreſs in the practice of Piety: Undoubtedly Adam did inſtruct his Sons in the Worſhip of God from their very Infancy (as before.) Thus the Jews teach their Children from five years of Age, which (they ſay) was Adam's practice, but when did Adam reap the Fruit of his pains which he took with his Children? Was it in the Morning if their days? No, it was a long time ere they came to this proficiency in Religion, ſo as to Offer Sacrifice. They ſoon learn'd their Secular Trades; the one to ſeed Sheep, and the other to Till the ground; but this Spiritual Trade, the Trade of Godlineſs was long in Learning. They were now grown up to an Adult Age, having now diſtinct Dwelling places according to Pareus, and after Cain's Marriage according to Hugh Broughton, who rationally argues, that Cain's Wife-muſt be Adam's Daughter, and he muſt be Married to her before Abel's Murder, which was occaſioned by the Iſſue of this Offering: Now no Man can well imagine that Adam would beſtow his Daughter upon a Murderer, eſpecially a Murderer of his own Son, and of his own Brother, and Brother to her who was his Wife, yea, and upon a curſed Vagabond and Reprobate, &c. all this doth declare it very probable, that they were grown up to ripeneſs of years, before they could learn (and take out) this Leſſon of the Myſtery of Godlineſs, ſo called, 1 Tim. 3.16. Nay, 'tis not call'd a Myſtery only, but a great Myſtery, ſo requires (without Controverſie) a long time to learn it.

The old Adage ſaith, Nemo naſcitur opifex ceu artifex. No man is born a cunning workman or skilful artiſt, to become ſuch is a work of much time, ſeven years Apprentiſhip is uſually ſpent in learning the myſtery and intrigues of a Trade. So Godlineſs (ſince the Fall) is no in-bred, inherent quality by nature in us, we are not naturally born to it, but altogether averſe and croſs-grain'd againſt it, and we muſt be ſupernaturally born, Joh. 3.3, 5. ere we can be any thing compliable to it, by our firſt birth, we are altogether void of it, we are born in a ſtate of enmity againſt it, Rom. 8.7. our whole frame is out of frame for it. The Voice of Pharaoh is the voice of every natural man, ſaying, VVho is the Lord, that I ſhould ſerve him, Exod. 5.2. or the Voice of Pilate, ſaying, What is Truth? John 18.38. who was not onelyonly ſo Ignorant, but alſo ſo Averſe as not to tarry for an anſwer. So we are all naturally ſo Ignorant, as not to know what is Godlineſs, and if we happen to ask ſuch a Queſtion, we are naturally ſo Averſe, that we ſtay not for an Anſwer: and until we be brought into Chriſts School, we never begin to learn it, Acts 4.13. and oh how Auk-ward are we at the firſt in learning of it? And how long a time is required in making any conſiderable progreſs and proficiency in it? Plain Mechanick Trades young Apprentices muſt have ſome conſiderable time to learn them, before they can be Maſters of them, yet a longer time is required to attain the knowledge of the Myſtery of more Intellectual Arts, and Sciences; Such require long ſtudy, many Watchings and much Wearineſs: Hippocrates ſaid of his Art of Phyſick, [Vita brevis, & Ars longa] life was ſhort, yet that Art was long, whereby he did intimate, that he who would be an accurate Phyſician, muſt begin betimes to ſtudy Phyſick: All this holds true concerning the Trade of Godlineſs.

A man may be a long ſtudent in this Divine Art, yea and preſs forward too to the mark all his days, as Paul did, yet never be able to attain to the perfection of or in it, as Paul could not, Phil. 3.12, 14. no not though he was rap'd up to the third Heaven, 2 Cor. 12.1, 2. Therefore p. 63all men ought to begin betimes to learn this Heavenly Trade, wherein though he turn over many a leaf to learn that leſſon, yea and be (as Mnaſon was) an old Diſciple, Act. 21.16. yet cannot become Maſter of this Myſtery in the Trade of Godlineſs: oh what fools then are the moſt of men, that put off their applying themſelves to learn this bleſſed myſtery (wherein they that be the beſt and do the moſt be no better than Bunglers) and ſpend their days (it may be 20, 30 or 40 years) in Vanity, If not in Villany, never conſidering all that time their grand Errand into the World for learning this Trade, and their own dulneſs to learn it, as Cain and Abel here were dull at it, who having been trained up from their child-hood to it by their Godly Parents, yet was it a very long time e're they learnt to offer Sacrifice. Hence may be Inferred;

(1.) The miſchief on Mankind by the Fall, to wit, mans dulneſs to learn any thing that is good; had not Adam ſinned, it would have been natural to his two Sons to ſerve God, but now he muſt teach it them, (as all Parents ought their children, Eph. 6.4) and yet they profit little, and for a long time too, becauſe of their dulneſs through Original Sin.

The (2.) Inference is, Oh the miſery of thoſe perſons who want inſtruction in Families and Aſſemblies! how blind and bruitiſh muſt all ſuch be, and how unskilful at this Celeſtial Trade? whereas the beſt needs line upon line, and precept upon precept, here a little and there a little, Iſa. 28.10. and all little enough to make men Maſters in this High and Heavenly Calling, one Stone muſt be laid upon another, and one upon another often and a long time too (as we ſee in the building of Pauls Church) before a compleat Temple can be erected for God.

The (3.) Inference in, Oh what a bleſſing is the Miniſtry to men, which teacheth them this Trading and Trafficking with Heaven, that cannot be learnt all at once, bur by degrees! And there is not onelyonly much to learn, but alſo much to unlearn in this myſtical occupation by the help of the Miniſtry, [Diſcere & dediſcere eſt cujusque Chriſtiani penſum, opusque Diurnum] The daily task and work of every Chriſtian is not only to learn the good things of the New-man, but alſo to unlearn the evil things of the Old-man, the latter muſt be put off by the grace of mortification, as the former muſt be put on by the grace of Vivification, Eph. 4.22, 23, 24. and both theſe two are done by the work of the miniſtry, v. 12, 13. yea and the Calling of a Miniſter hath this unhappineſs and diſadvantage, above all other callings in the world, in as much as men of other callings do always find their work next morning as they leave it over night, but let men of the Miniſtry warm their peoples hearts never ſo well upon one Sabbath, they will grow cold again in their weekly works before another Sabbath come, ſo that they never find their work as they leave it, they have much of their work to begin again; and oh then what a coldneſs, and what a chilneſs would ſeize upon the beſt Chriſtians hearts (they would verily freeze into the Hardneſs of an Adamant, Zech. 7.12.) were they not kept warm'd and thaw'd by the bleſſing of a conſtant Miniſtry to teach them the art of piety, and to fetch them from all their Out-ſtrays. Thus much the firſt conſtruction of that clauſe [in proceſs of time] taken Indefinitely and largely teacheth us.

The ſecond conſtruction of it is definitely, more ſtrictly and diſtinctly taken, ſo [mikkets Jomim] at the end of the days, bear a double ſenſe.

(1.) Either at the end of the days of the year, or

(2.) At the end of the days of the week.

(1.) Of the firſt at the end of the years, to wit, at the time of Harveſt, which (according to the Jews computation) was the end of the year, for they conceive, that the World was then Created, ſeeing the fruits of Paradiſe were then fully Ripe, and all things then were in their maturity and perfection: This was about the ſeventh month or our September, and though the Jews were accuſtom'd to Sacrifice every month, yea every week (witneſs their New-Moons and their Sabbaths,) yet this ſeventh month at the end of the year they ſpend (almoſt all of it) in their publick ſolemn Sacrifices as on their Feaſts of Expiation, their Feaſts of Tabernacles, and their Feaſts of Trumpets, all theſe Feaſts were ſolemniz'd in the ſeventh month at the end of the year, about their Harveſt-time.

They had their Feaſt of firſt fruits at the beginning of Harveſt, and the Feaſt of Ingatherings at the end thereof: About this time, ('tis more than probable) Cain and Abel brought their oblations to the Lord, 'tis likely, what their practice was then, did afterwards become a Law. Exod. 23.14, 15, 16. And this cuſtom was not only Moſaical, (obſerved by the Jews alone) but it was alſo natural (practic'd likewiſe by the Gentiles) for Ariſtotle in his eighth book of Ethicks, telleth us, that there was a time obſerved for publick Sacrifice about Harveſt among the Heathen: and Pliny records of Numa (who was the Roman Moſes) that he made a Law, which enjoin'd the people to take nothing of the Harveſt to themſelves, before they had Sacrific'd p. 64their firſt fruits to God, and that at the end of Harveſt there ſhould be publick Sacrifice. This is reported to be Numa's Law, (that great lawgiver to Rome Heathen, as Moſes was to the Church in the Wilderneſs) but it was undoubtedly practic'd before either Numa or Moſes, for here Cain and Abel performed this ſervice, the one brings his Sheaf, the firſt fruit of his ground Harveſt, and the other his Sheep or Lamb, the firſtling of his flock; All which doth inſtruct all men,

(1.) That they muſt Honour God with their ſubſtance, Prov. 3.9. Though not in that way as they did, yet in other ways which the Goſpel preſcribeth, laying out (which is but a lending to the Lord, who repays all well again, Prov. 19.17.) in pious and charitable uſes as their tribute to the King of Kings.

(2.) It teacheth us, that both the Beginning and the Ending both of the year and of our lives ſhould be devoted unto the Worſhip of God, he is our Alpha and Omega, the firſt and laſt of our lives as well as of our ſervices. The firſt fruit of our youth, and the ingatherings of our Old age, muſt be both dedicated to the Lord.

The ſecond diſtinct and definite ſenſe is, [at the end of the week, to wit, on the Sabbathday: for that was then the end of the days of the week, and at that time there was no other diſtinction of days yet recorded, ſave only that ſeventh or Sabbath-day which ſhut up the ſix foregoing days; So was the end of the days of the week, and was (after a ſpecial manner) ſanctified by God himſelf from the beginning for his ſervice, Gen. 2.2, 3. Therefore 'tis very probable, this ſeventh or Sabbath-day muſt be the moſt ſeaſonable day on which thoſe two Sons of Adam did honour their Creator with offering to him ſome of their Creatures (he had given them) as their Homage to the Lord of Lords, when they reſted on that day from their works, as God had done (before) from his: for ſeeing the Sabbath had its Inſtitution at the beginning of the World, 'tis altogether improbable that the obſervation of it was deterred until the time of the gathering of Manna in the Wilderneſs, Exod. 16.23. (which is the firſt place (after its firſt Inſtitution) that mentioneth its obſervation) But the firſt Ages, after God had made the World, and before the flood marr'd it▪ did certainly obſerve the Sabbath, and the returns of Gods ſervice were frequent, not only yearly, but weekly, at the end of the Week as well as at the end of the Year, becauſe this memorial of the Worlds making concern'd that age (and that eſpecially which firſt lived in the World) as well as the following Ages thereof, to regard and remember; indeed 'tis likely enough, the Sabbath was much neglected and forgotten before the Law. Therefore God ſolemnly made a revival of it upon Mount Sinai, Exod. 20.8. and did often oblige the obſervation of it after, as Exod. 31.14, 15. and Levit. 23.3. &c. God made known to them his Holy Sabbath, Neh. 9.14. Notwithſtanding all the neglects of the Sabbath by thoſe Antediluvians (or Fathers before the flood) who were bad men, yet there were other good men (the Holy Patriarchs) who did (from the beginning) moſt conſcientiouſly keep it, and who did (all along) moſt carefully inſtruct their Children in the ſanctification of the Sabbath, and in the ſervice of God by Sacrifice upon the Sabbath-day. And I cannot but think (not ſeeing any …gent reaſon to the contrary) but that this firſt Holy Patriarch (Adam) thus train'd u… his Sons, who (according to their Education) offer'd up to God on the Sabbath-day. Hence may be inferred,

(1.) That there hath been a joint and publick worſhip of Parents and Children at one time and in one place from the beginning of the World. Hence the Hebrew Rabbins have a ſaying, that whoever deſpiſeth the publick Worſhip of God in the true Church here on Earth, doth deſtroy his intereſt in the Paradiſe of God hereafter in Heaven; which Jewiſh ſaying doth not diſagree with that of Solomon, he that Deſpiſeth the Word ſhall be Deſtroyed, Prov. 13.13.

(2.) 'Tis a moſt comfortable mercy, a bleſſed Priviledge when Parents and Children do join together in the true Worſhip of God. As Adam and Eve with their Children did: So that our firſt Parents had the help not only of their Sons pains in feeding their Sheep and tilling their ground, but alſo of their Piety in the Worſhip of God wherein they had educated them as well as in worldly affairs, as before:

(3.) Thoſe pious Parents are a pattern to all Parents in taking care for their Sons Souls as well as their Bodies, and teaching them their general as well as their particular calling: Godly Adam did not only make frequent atonements to God for his Sons (as Noneſuch Job did for his day by day continually, Job 1.5.) But he alſo taught them to ſacrifice for themſelves, for he well underſtood his Sons loſs by his own fall, and therefore he learnt them to repair this loſs by ſacrifice (on the Sabbath) which pointed out Chriſt to them, from whence alone they muſt expect their atonement. Alas how many Parents do but diſcharge the one half of their charge towards their Children, while their whole care is to teach them a worldly Trade for the Life of the Body, but are altogether careleſs to learn them the trade of Godlineſs (which is p. 65profitable to all things, 1 Tim. 4.8. and 6.6.) For the life of their Souls: This is to take more care for the Shoe than for the foot, for the mouth than for the mind, whereas (Indeed) all corporal pains without Spiritual Piety is but unprofitable Sweat. This foreign, or Parents inſtructing their Children is an ancient and ſhould be the conſtant care of all, and no duty can be more clear than this both in the Old and New Teſtament. Hereby the Church of God is propagated, and the bleſſing of the Covenant is conveyed from one Generation to another, when Parents learn their Children the things of God.

The (3) circumſtance is, the place where, which the Scripture of Truth mentions not, yet the Hebrew Doctors undertake to tell us thus far, that in the ſame place where Adam firſt ſacrificed, there Cain and Abel offered Sacrifice, and probably it might be the moſt Remarkable place for Gods Worſhip in Sacrifice to the godly ſeed of Seth before the flood, becauſe (ſay thoſe Rabbins) that Noah offered his ſweet ſmelling Sacrifice after the flood, Gen. 8.21. In the very ſame place; There alſo (ſay they) Abraham offer'd up his Son Iſaac, There alſo (they ſay further) David ſacrificed upon the threſhing floor of Araunah, and there laſtly Solomon built his Temple for God. So that if we can believe thoſe Rabbinical notions premiſed, then it follows that the place where Cain and Abel offered was Mount Moriah, afterwards call'd Mount Sion, for Iſaac was offered on the former (ſo called, Gen. 22.2.) And the Temple ſtood upon the latter, 2 Chron. 3.1.

The (4) circumſtance is the manner how, which leads me to the ſecond particular, to wit, the Subſtance of their Service, wherein this Circumſtance is ſpoke to, but eſpecially in the ſecond General part, to wit, the ſucceſs of their Service.

The (5.) circumſtance is the matter what, to be ſpoke unto, in the Subſtance. Now as to the Subſtance of it, look upon it in common, and both Brothers concern'd together therein. So there is ſtill a Parity and congruity as to the Subſtance of it.

For (1.) Their Service was equally perſonal, they both made their perſonal addreſs to God, and to his Altar of Oblation, they did not ſerve God by a Proxy; They did not tranſmit this their duty to their Father Adam (though undoubtedly he pray'd for them, as Job did for his, Job. 1.5.) To ſerve God for them, well knowing that would not free them from perſonal devotion due to God from them, they muſt come and Sacrifice for themſelves in their own proper perſons: Hence obſerve, no man ſtands exempted from his perſonal attendance on Gods Service, but every one owes an Homage which he muſt pay in his own perſon. This is proved both by Scripture and Reaſon.

(1.) By Scripture, every man under the Law (whether Iſraclite or Proſelyte) was to appear perſonally and offer to the Lord for himſelf at the door of the Tabernacle, and whoever did not ſo, was to be cut off from his people, Lev. 17.3, 4. And in their more publick Feaſts, God expreſly enjoin'd them, that three times in a year all their males ſhall appear before the Lord in the place which he ſhall chuſe, and none ſhall appear before the Lord empty, every man ſhall give according to the gift of his hand, Deut. 16.16, 17. And there is a moral equity in all this under the Goſpel, every man muſt pray and hear, &c. for himſelf, unleſs when there is an extraordinary diſpenſation from God himſelf the Law-giver unto its: No man muſt think it enough to ſerve God by a Proxy, or by way of deputation: Not the Husband for the Wife, nor the Wife for the Husband; not the Parents for their Children, nor Children for Parents; not Maſters for Servants, nor Servants for Maſters, but all for themſelves as well as one for another, Joſh. 24.15. I and my houſe will ſerve the Lord, ſaith Joſhuah, not his Family for him, or he for his Family; this, though it be good, is not enough, for Maſters, Servants, everyone muſt ſerve God for themſelves, as well as one for another: Our Lord ſheweth us in the Parable of the Virgins, Mat. 25.1. &c. That every Soul muſt have Oyl in their own Lamps and in their own Veſſels to furniſh their Lamps. The five fooliſh Virgins who neglected to provide Oyl for themſelves, could not prevail for Life and Salvation by that Oyl which belonged to the wiſe: The Juſt muſt live and beſaved by their own Faith, and not by the Faith of another, Habb. 2.4. 'Tis true one Earthly King may treat another in Forraign parts by his Embaſſadors, but he cannot hold correſpondency with the King of Heaven ſo, who will not be put off with Proxys, he muſt preſent himſelf perſonally before God; the greateſt Monarch upon Earth muſt (in their own perſon) pay their homage, to the King of Kings, and account it their honour to do ſo, as David did often, who eſteemed it greater honour to be Gods Servant, than Iſraels King, Pſal. 18. Title, All men high and low muſt have Grace for themſelves, and Worſhip for themſelves; none are exempted from perſonal Duty: 'Twas profanely ſpoke by that profane Earl of Weſtmorland, that he had no need to pray for himſelf, he had Tenants enough to pray for him: Such as do duty by a Proxy only, ſhall alſo have Heaven by a Proxy only: As is our work, ſo are our wages.

The (2.) Proof is by Reaſon (as the firſt by Scripture.)

p. 66The (1.) Reaſon is, Every one is perſonally Gods creature, ſo the bond of creation obligeth all to pay their perſonal Reſpects to their Creator. No man is his own, but Gods, therefore every man muſt Glorify God with their own Bodies and Spirits, 1 Cor. 6.19, 20.

The (2.) Reaſon is, Every one is a ſinner, and ſins againſt God in their own perſons, therefore every one muſt ſerve God in their own perſons, and ſue to him for pardon and reconciliation: No man can redeem his Brother, Pſal. 49.7. Nor give to God a ranſom for him; every man therefore (as the Iſraelites did) muſt bring his own Treſpaſs-offering; as their Tranſgreſſion is perſonal, ſo their application for Peace and Pardon muſt be perſonal likewiſe.

The (3.) Reaſon, Everyone hath perſonal dependency on God for a ſupply both of their Temporal and Spiritual wants: Now 'tis but Reaſonable Service, Rom. 12.1. That all perſons ſhould carry their own Pitchers to this Fountain of Life, and ſhould turn the Cock both of Grace and Mercy for their own ſupply; Thus God hath ordained. [For this grace and this mercy, I will be ſought unto, Ezek. 36.37. God loves to put his bounties into the hands of thoſe that beſeech him for them, and to beſtow his Temporal and Spiritual benefits upon humble and holy beggars: If the very Devils beſeech Chriſt, he hath (in ſome caſes) ſomething to grant unto them, Mat. 8.31, 32. How much more hath he to grant unto Saints who humbly and heartily beſeech him for them: God loves to give his gifts to ſuch as perſonally pray for them, which he will not ſend to them by another hand; thus Chriſt handed out healing to thoſe that made their perſonal application to him for them: Oh how he loved to hear them propound their own deſires (for healing) to him, therefore did he oft draw out their deſires with his own Queſtions to them, ſaying, VVhat would you have me to do? Will ye be made whole? his anſwer to all holy deſires is, I will hear, for I am gracious, Exod. 22.27. Heb. 4.16. James 4.6.

The (4) Reaſon is, Every man is already a great debtor to God (his Benefactor;) God is behind-hand with none, but much before-hand with all, and therefore as we all have received mercy from God in our own proper perſons, ſo we ſhould return duty to God in our own proper perſons alſo, from all this 'tis inferred, That all perſons muſt ſeek Grace and Mercy for themſelves, and be perſonal in their own devotions; Parents ſhould bring their Children, and Maſters their Servants to wait upon God for the good of their own Souls, Exod. 10.24. and Acts 10.33.

2. As the Service of thoſe two brothers was equally perſonal, ſo it was equally warrantable and lawful Service. Even Cains divine worſhip here had a Divine Warrant, as all Divine Worſhip ought to have, his Worſhip was not [foreign] Will-worſhip, the device of his own brain, that never came into Gods mind, Col. 2.23. Jer. 7.31. But it was done in obedience to a Divine Command, for God did undoubtedly teach Adam how to Sacrifice, and the ſenſe thereof, as is well gathered out of Gen. 3.21. with Lev. 7.8. The Skins of thoſe Beaſts which God taught him to kill for Sacrifice (not for Food, as is ſuppoſed from Gen. 1.29. & 3.18. compared with Gen. 9.3.) were made into garments for covering them. Upon which Hypotheſis or ſuppoſition, being granted, two Propoſitions may moſt probably be further grounded. As (1.) That it was Adams own practice to offer Sacrifice, and (2.) It was Adams precept to his Sons to do ſo, as well as his own practice.

1. Of the firſt, That it was Adam's practice appeareth thus, when he (who was the perfecteſt Man on Earth, the godlieſt Man of Mankind in his State of Innoceney) could not work out his own Salvation, much leſs after the Fall could either he or his do it, hereupon the promiſed Seed of the Woman (Chriſt) being propoſed to him, he embraced the promiſe, and (as God had taught him) offer'd Sacrifice (which Typed out Chriſt) declaring thereby, that he expected his Redemption and Salvation from Chriſt, and not from himſelf.

2. That this was his precept to his Sons, appeareth, when Adam's Fall had made him more circumſpect and watchful, he became deſirous to make amends for his fault, and to undo (as far as he could) that damage he had done to his Sons; therefore as God had taught him, he teacheth them to bring their Oblations to the Lord, that thereby they might acknowledge God, and have Chriſts Sacrifice repreſented to them as their only Atonement. Hence this obſervation naturally ariſeth. All Divine Worſhip muſt have Divine Warrant; for this firſt Recorded Worſhip (we read of in Scripture) was Lawful and Warrantable Worſhip: The Romiſh Church doth (indeed) build much upon this firſt Worſhip, as being a Divine Worſhip pleaſing to God, yet not commanded of God, and (ſay they) why ſhould our Romiſh Worſhip be condemned as ſuper ſtatutum, or Superſtitious Worſhip, though it be not commanded by God, nor a Worſhip warranted by the Word of God: Againſt this Romiſh Plea I thus argue.

(1.) 'Tis a falſe Plea, as the premiſes ſhew. This Doctrine of Sacrificing was Divinely Inſpired, and came firſt from Heaven, and was not firſt deviſed by Man. God taught Adam p. 67accurately both how to Sacrifice, and what the Senſe and Signification of thoſe Sacrifices were, and God bid him teach his Sons therein, and this Worſhip was delivered by Tradition (before the Word was written) to Poſterity, and it remain'd in the Families of the Patriarchs until Noah, and ſo downward until the writing of the Law by Moſes.

(2.) 'Tis argued, ſeeing, with God Obedience is better than Sacrifice, 1 Sam. 15.22. That Sacrifice which is not Offered up in way of Obedience can never pleaſe God, therefore the Sacrifice of thoſe two Sons (as to the matter thereof) muſt be done in Obedience to a Divine Command, becauſe (ſo far) it was acceptable in both, which otherwiſe could not have been.

(3.) As to Abel's Sacrifice, 'tis expreſly ſaid it was done in Faith, Heb. 11.4. Now true Faith always implies a Divine Word to warrant it, and its Obedience to that Word: And as to Cain's Sacrifice, I argue, We cannot eaſily find any fault in the material part of it expreſſed in Scripture: For (1.) He did not VVorſhip Angels, as Col. 2.18. and Revel. 19.10. and 22.9. Nor (2.) Devils, as Levit. 17.7. and 1 Cor. 10.20. and Revel. 9.20. Nor (3.) The Hoſt of Heaven, as 2 Kings 23.11. Zeph. 1.5. Jer. 44.17. Nor (4.) Men, Beaſts, Carved or Molten Images, ſuch as Jupiter, Pluto, Iſis, Oſyris, or the Golden Calf. But (5.) It was [Minchah la Jehovah] an Offering to the Lord, Gen. 4.3. which Cain Offered to Jehovah, and not to Idols: Beſides, we do not find any expreſs fault, either (1.) In the time when, or (2.) In the place where, or (3.) In the matter what he Offered▪ no part of his Worſhip was deviſed out of his own Brain, but he receiv'd it by prophetical Inſtruction, by Spiritual Tradition, and by Divine Revelation from his Father Adam: This Solemn Worſhip God firſt gave by Inſpiration to Adam, Adam by Tradition to his Off-ſpring, and God afterwards confirmed it by a written word of Law, Lev. 2.12. & 3.7. &c.

Inferences from hence be, (1.) The oldeſt Religion muſt needs be the trueſt Religion [Id verum quod prius, id falſum & Adulterinum, quod poſterius] ſaith Tertullian, That's the True Religion which is the firſt, but that's falſe and Adulterated which cometh after. This our Lord teacheth in the Parable, Mat. 13.24, 25. The field is firſt ſown with good Corn, and then the Envious one comes after to ſuper-ſeminate and ſow his Tares of Idolatry, Superſtition and Hereſie, where true Religion was ſown before: Therefore we juſtly plead againſt Papiſts (in all polemical points betwixt them and us) Antiquity and Seniority; they do falſly call their Religion the old Religion (which I ſhew in my Antidote againſt Popery) to be a new, novel, upſtart Religion. Papiſts would cheat us as the Gibeonites did Joſhua with old Shoes and clouted, Joſh. 9.3, 5, &c. but we argue againſt them (in thoſe Controverſies about the Invocation of Saints and Angels) Did ever Adam, Abraham, or any of the Holy Patriarchs pray to any Glorified Saint or Glorious Angel? and ſo in other points of Popery: Whereas our Reformed Religion is as Ancient as the Word of God, wherein it is found (long before Luther) and where the Romiſh Religion never came. The pureſt Water is to be found in the Fountain, but the Streams may contract pollution from a muddy Channel. The true Worſhip of God was firſt eſtabliſh'd in the World, then Superſtition and Idolatry came in after, yet (ſome think) 'twas a great while after, for though the Fall fetch'd in a Deluge of Sin, ſo that Cain became a Murderer, and the wicked of the old World corrupted their ways with unlawful Luſts, Gen. 6.1, 2, 5. yet ſtill we read nothing of Idolatry, that in Gen. 4. laſt, muſt be taken in a good Senſe, though Cain was a Murderer, yet not (as we read) an Idolater. His Worſhip in Sacrifice was foreign Soli Deo Debita, a Service due to God alone, and we do not find upon Record any Idolatry upon foot for a long lime in the World. God was ſo Jealous of his Worſhip, that for ſome conſiderable ſpace of time he would not ſuffer that (as yet) to be corrupted; ſo that Religion is much older than Superſtition, and therefore we ſhould enquire after the old way, which is the beſt way, Jer. 6.16. and 18.15. and the antient paths; as the old VVine is better, Luke 5.39. ſo is the old way, that is chalked out in the Word, and walked in by the Patriarchs and Prophets, we ſhould ſet a jealous Eye upon Novelties, and ſhun untrodden paths as dangerous. Beware of new Notions that cannot be proved to be old Truths, as 1 John 2.7. Old Truths may have a new Reſtitution, but cannot have a new Inſtitution.

They are fools that run through all religions to find out the Right till they come to be of no Religion, for this is, Viam per avia quarere, to look for a way to walk in where no way is to be found; to the Law, and to the Teſtimony, Iſa. 8.20. The way is Chriſt in the Word, Joh. 14.6.

The ſecond Inference is, to look for Divine Warrant for every part of Divine Worſhip. Any adding of Humane Inventions unto Divine Inſtitutions is no better than a Plowing with an Oxe or an Aſs, and a wearing Linſey Woolſey Garments, which are of the Houſhold Stuff of Antichriſt, to be caſt out Neh. 13.7, 8. and ought not to be worn in Chriſts Temple, Deut. 22.10, 11. Which Levitical Law hath this precious Goſpel in it, that God abhors all mixtures in p. 68Religion. That Primitive ſimplicity which is in Chriſt and in his Goſpel-Worſhip, ought not to be corrupted 2 Cor. 11.3. All modes and rites of Worſhip which have not Chriſts ſtamp upon them, are no better than Will-Worſhip; Hereupon Auguſtin would have all Churches content themſelves with thoſe few Ceremonies that are contain'd in the Canonical Scriptures, ſo Gallaſius upon Exod. 22.7. adviſeth, and ſo Whittaker and our Proteſtant Divines do unanimouſly reject all Popiſh Ceremonies upon this Ground [quia nil tale out factum aut dictum, ceu inſtitutum a Chriſto, ergò nè ſapientiores nos ipſo & Apoſtolis fore arbitremur.] Becauſe no ſuch thing was either practiſed, or appointed by Chriſt (the Great Prophet of the Church) and no men ſhould eſteem themſelves wiſer than either Chriſt or his Apoſtles. 'Twas a brave ſpeech of Luther [Quicquid oratur, docetur, aut vivitur extra Chriſtum eſt peccatum, imò Idololatria coram Deo:] Whatſoever is either pray'd, or preach'd, or practis'd out of Chriſt, is not only ſin in the general, but alſo that groſs ſin of Idolatry in particular before the Lord. Yea that word [Add not, Deut. 4.2.] doth forbid not only what is contrary, but what is beſide the word of God. Popiſh Authors allow the prohibition of what is contrary, but not what is beſide; to which Chamiere learnedly anſwers, [Inductio contrarii non ſolet, imò nec quidem poteſt Additio nominari: in Additione enim utrum que manet, & contraria…ſe invicem tollunt] the inducing of contraries is not wont, nor indeed can be call'd an Addition, for therein both parts muſt remain, but contraries cannot conſiſt together, but expel each other out of the ſubject that receive them, as Heat and Cold do in Water. Beſide, the Apoſtle ſaith, If I or an Angel from Heaven Preach any other Doctrine, Gal. 1.8. (If beſide, though not contrary) let him be accurſed. Yea our Montague could ſay upon this Worſhip of Cain, 'Tis an undeniable rule of Religion, that God muſt be Worſhipped as himſelf preſcribeth, not contingently, but indiſpenſably. So Dr. Willets firſt Doctrine upon Lev. 1. How exact was God in Tabernacle Worſhip? Exod. 39.43. and will he not be ſo in Goſpel-Worſhip? God will ſay to men (in all parts of his Worſhip) who hath required this (and that) at your hands? Iſa. 1.12. whatever hath not Divine Warrant from Gods Word is but ſtrange fire in Divine Worſhip. Lev. 10.1. Nothing is to be brought into the Worſhip of God (as a part thereof) without divine direction: all the rites of the Sacrifices, and all the parts of the Tabernacle (even to a pin) were of Gods preſcribing, all were according to the pattern, Heb. 8.5. none were [privato Moſis arbitrio excogitata, ſed Divinitus revelata] deviſed by Moſes brain, but were all Heaven born: God will have [modum à ſe praeſcriptum] the very modes of Worſhip of his own preſcribing, ſaith Chryſoſtom, and 'tis not an honour, but a diſhonour to God to introduce any thing into his Worſhip either againſt or beſide his command: Idem.

The third propriety in the ſubſtance of this ſervice is, It was alſo coſtly Worſhip; there was coſt in both their Sacrifices, they put not God off with empty complements, and verbal acknowledgments of ſuperficial and perfunctory ſhews, but the one brings his Sheaf, and the other his Sheep, both theſe were coſt to themſelves, yet did neither of them account it loſt upon God. Hence obſerve that then doth man ſerve God to purpoſe, when he will not ſtick to be at ſome coſt, in his ſervice. All men can willingly give God the Cap and the Knee, yea and the Lip too, but when it comes to coſt, then they ſhuffle off his Service: men naturally love a cheap Religion, ſuch as coſteth them little or nothing, whereas all perſons ſhould honour God with their ſubſtance, Prov. 3.9. and what we lay out therein, is but lent to the Lord who repays all with double intereſt, Prov. 19.17. 2 Cor. 9.6. David could ſay, God forbid I ſhould ſerve him with that which coſt me nothing. There was a ſweet contention between him and Araunah, 2 Sam. 24.22, 23, 24. Araunah would not have it, yet David would give it, and will not ſerve God without ſome coſts. Araunah had a princely Spirit, though but a Subjects purſe, I give it all to thee, ſaith he, 1 Chron. 21.23. but generous David threaps upon him fifty Skekels, as being reſolved to honour God with his own coſt. Thus the good Woman had her Spikenard of great price to beſtow upon Chriſt, Joh. 12.3. from whence may be Inferred, Oh what a ſhame it is for Chriſtians to account that Worſhip beſt, which is moſt cheap, and coſts them leaſt! either men count not the coſt (Luke 14.28.) Or are not willing to come to the coſt of it. Oh what an heavy yoke, would Moſes Law be to ſuch narrow-ſoul'd men, which required the Sacrificing of ſo many of their Sheep and Oxen, as Solomon (at one time) offer'd 120000 Sheep and 22000 Oxen, 1 Kin 8.63. How may wretched Jezabel (whoſe very name is become a Curſed name) riſe up in judgment againſt many under that bleſſed name of Chriſtians? In as much as ſhe could be at the charge of maintaining 400 Prophets of the Groves at her own Table, 1 Kin. 18.19. yet many ſeemingly (yea really) far better do grudge at any coſt for maintaining one ſingle Prophet of the Lord: her blind zeal for Baal exceedeth a better zeal for the true God: yea and Cain's zeal (as bad as he was) outvies the zeal of too many that neither have a Sheaf, nor a Sheep for Gods Worſhip: oh how moſt men abuſe thoſe words of Chriſt [I will have mercy, and not Sacrifice] ſpoke in reference p. 69to Gods tenderneſs to his Creatures, yet they miſconſtrue it in favour of their own penuriouſneſs, ſaying, they muſt rather have mercy on themſelves and their purſes, than be at too much coſt in Sacrificing to the Lord, Mat. 9.13.

The fourth property of their Service, is, There was unity in their Worſhip: As they were Twins in their Births, ſo they were Twins in their Offerings. There was an Harmony and happy Conjunction in both; Cain did not Build one Altar, and Abel another, but one ſerv'd both; they both Offer'd in one place, and at one time, yea, and the place is ſuppoſed to be that very place (as is aforeſaid) where Solomon Built the Temple. Hence obſerve, It makes much for the Honour of Religious VVorſhip, when 'tis perform'd in the Spirit of Unity.

The firſt Inference is, Oh let it not be told in Gath, nor publiſhed in Askelon, that there is Altar againſt Altar, and Prayer againſt Prayer, amongſt Profeſſors in our Day: The Apoſtle preſſeth to Unity with many Arguments, Eph. 4.3, 4, &c. We have all one Faith, and we have all one Father, we be all Sons of one Man, as Gen. 42.11. or rather, of one God, why ſhould we fall out by the way in our going home to our fathers houſe? Gen. 45.24. 'Twere certainly a great happineſs, if all Profeſſors could ſerve God after one manner, but this (as one ſaith) [potitùs optandum quàm ſperandum eſt] may rather be deſired than expected, for Diviſions muſt be, Luke 12.51. 1 Cor. 11.19. and no unity of faith can be had until we all come to the fulneſs of the meaſure of the ſtature of Chriſt, Eph. 4.13. There is a wonderful variety of faces and voices amongſt Mankind; yet, as it doth moſt marvellouſly ſet off the Wiſdom of the Creator, ſo it doth not deſtroy Humane Society in the Creation, but conſiſts well together, and is very uſeful for diſtinction of Perſons one from another. Thus alſo [opinionum varietas & opinantium unitas non ſunt foreign] the variety of Profeſſions, and Unity of Profeſſors, may well enough conſiſt together without breach of Peace.

The ſecond Inference is, Yet Unity without Verity is not Unity, but Conſpiracy: There is no true Concord but in Truth: That is no right means which deſtroys the proper end. Thoſe are bad means that are deſtructive to a good end. That Contention which promoteth Holineſs, is better than that Peace or Unity which would deſtroy it; but Unity againſt God and Holineſs is as two ſticks becoming one in the Devils Hand (not in Gods) as Herod and Pilate united againſt Chriſt; we muſt not part with Truth for Peace, that is a buying Gold too dear: We are bid to follow peace with all men, Heb. 12.14. But 'tis only [uſque ad Aras] ſo far as will conſiſt with Holineſs, as that place ſheweth.

The third Inference is, That narrow Principles undo Unity; could we but own and embrace Saints as Saints, 'twould much advance it; but this loving our own Image better than Chriſts cuts the very Staff both of Bands and of Beauty, Zech. 11.7, 10.14. And we verily do no leſs than love our own Image better than Chriſts, if we can love only thoſe of our own Opinion, and not others of another Perſwaſion, though the Image of Chriſt ſhine forth never ſo convincingly in them.

The fifth Property, 'Twas equally a ſolemn Service by way of Sacrifice, both theſe Sons paid their Homage to their Maker, the one in a Sheaf, and the other in a Sheep. Hence obſerve, Holy Sacrifices and Services have been tendered and rendered up to the great God in all Ages of the VVorld by the Church of God. Adam, Noah, Moſes, David, &c. all Offer'd Sacrifices, and attended upon Gods Service: Sacrificium quaſs ſacrum factum, a Sacrifice is a ſacred Fact ſolemnly performed by the Creature to the Creator; and the Solemnity of this Service conſiſts in four Reſpects.

1. As the Sacrifice was a real acknowledgment of Gods Soveraignty over the Sacrificer, Iſa. 16.1. Even Moab (it ſelf) ſhould ſend a Lamb to the Ruler of the VVorld: And Pſal. 118.27. Becauſe God is the Lord, therefore bind the Sacrifice.

2. As it was a ſad Remembrancer of the Sacrificers ſin, to wit, that he deſerv'd to be Burnt (as his Burnt-offering was) even in Everlaſting Burnings. Hence the ſin of the Sacrificer was tranſmitted to his Sacrifice by laying his Hand upon the Head of the Beaſt. Thus God laid upon Chriſt the iniquities of us all, Iſa. 53.6. as they transfer'd their ſins upon their Sacrifice.

3. As it was a ſolemn proteſtation of their Faith in Chriſt, whom all their Sacrifices did prefigure, as he was the Lamb ſlain from the beginning of the VVorld, Revel. 13.18. Abel's Lamb, and Moſes Paſchal Lamb were but Types of that Antitype, the Lamb of God, who was to take away the ſins of the VVorld, John 1.29, 36. All their Sacrifices were ſtays to their Faith in Chriſt. Thus Abel Offered his Lamb in Faith, Heb. 11.4. His Sacrifice was not only a Confeſſion of his demerit of Death for his ſin, but 'twas alſo a Profeſſion of his Faith in Chriſt, whereby his Death (he deſerved) was transferred upon his Head Chriſt who died for him: Alas, every Man hath eaten Forbidden Fruit, and muſt die for it, either by himſelf or by his ſurety, either our Blood or Chriſts muſt go for it; and 'tis not enough that Chriſts Blood be ſhed for us, unleſs it alſo be ſprinkled upon us, Heb. 9.19, 21. and 10.22. for cleanſing our Conſciences.

p. 704. As it was alſo an Offering of Thankfulneſs, thoſe Sacrifices were Euchariſtical as well as Propitiatory, Thank-offerings as well as Sin-offerings. VVhat ſhall I render, (ſaith David) Pſal. 116.12. He had nothing to give, 'twas but a render, and he had nothing good enough to render unto God, &c.

Enquiry, Why have we no ſuch Sacrifices under the Goſpel, no ſuch Ceremonies, as they had under the Law?

Anſwer the firſt, They were all Carnal Ordinances during the date of the Pedagogy of Moſes, and until the time of Reformation by Chriſt, Heb. 9.10, 11. Therefore ſuch as would introduce the Abrogated Jewiſh Ceremonies, may (at the ſame Door) bring in the Abrogated Jewiſh Sacrifices alſo; as Tilham did Circumciſion, &c. firſt in England, and then in Germany; and thereby put ſuch a chargeable heavy Yoke (in Offering Sheep and Oxen, &c.) upon Chriſts Diſciples, which neither they nor their Fathers were able to bear, Acts 15.10. much leſs we: And if thoſe very Ceremonies which were of Gods own ordaining be not to be obſerved, much leſs thoſe of poor Mans deviſing. Surely God reſpects his own, more than Mans by much, Gal. 5.1.

Anſwer the ſecond, Yet Chriſt is as faithful now (as Moſes was then) Heb. 3.2, 3. who became the Grand Sacrifice (as before) Eph. 5.2. Iſa. 53.10. Chriſt became both Prieſt, Sacrifice and Altar.

1. He was a Prieſt (after the order of Melchiſedeck, Heb. 7.) in Offering up himſelf upon the Croſs.

2. His Humane Nature was the Sacrifice; And

3. His Divine Nature was the Altar whereon it was Offered. This Sacrifice was Offered once for all, and not often (as the Jewiſh Sacrifices were) Heb. 9.25, 26. Chryſoſtom calls thoſe Typical Offerings Plaiſters which were renew'd Morning and Evening every day, but the Offering of this Antitype laſteth for ever. Emplaſtrum Chriſti (ſaith he) ſi ſemel Impoſitum, ſit ſemper ſalus; This Soveraign Plaiſter of Chriſts Blood, if once laid on, never needs taking off to be renew'd, but Infallibly Effects the Cure. Yet,

2. There are other Real, Moral and Spiritual Sacrifices (beſides Chriſt on the Croſs) under the Goſpel, but all have their value and vertue in him. As

1. The Goſpel-Sacrifice of Repentance, wherein the penitent Soul offers it ſelf up upon Gods Altar as a reaſonable Sacrifice, Rom. 12.1. and 15.16. and Pſal. 51.17. [Zebachei Elohim] The Sacrifices of God 'tis there in the Plural in Regimine. Intimating that Contrition or Repentance hath many Sacrifices in one, for as the word for Sacrifice in Hebrew, comes from Zabach, jugulavit, to cut the Throat, it ſhews, true Repentance is a plain putting of the Knife to cut the Throat of our Corruptions, it mortifies ſinful Luſts, and crucifies all Carnal Inordinate Affections: So, as the Hebrew word is in the plural Number, it teaches, that Contrition is a Self-condemning, Self-crucifying and Sin-mortifying Act; ſo hath many Sacrifices in that one.

A truly penitent and contrite heart is a more acceptable Sacrifice to God than thouſands of Rams or ten thouſand Rivers of Oyl, Mic. 6.7. Sacrifice and Burnt-offering thou wouldſt not deſire, Pſal. 40.6. I will take no Bullock out of thy houſe, &c. Pſal. 50.9. Will I eat the Fleſh of Bulls, or Drink the Blood of Goats? v. 13. Offer unto God thankſgiving, and pay thy Vows to the Lord, v. 14. All which doth ſhew that,

Una dei eſt purum (gratiſſima Victima) pectus. No Sacrifice was then comparative to the Obedience of Faith, 1 Sam. 15.22. Rom. 16.26. Such an heart as lieth low, and heareth all that God ſaith, was (even then) the fitteſt altar to lay their offerings upon, this low Altar did beſt Sanctify all their Sacrifices, without which God reſpected them not, though they were of his own ordaining, much leſs doth God reſpect the Sacrifice of the Maſs, which hath no footing nor warrant in the word.

The (2) Goſpel Sacrifice is praying for what we want, as praiſing for what we have is the third. Theſe two take up the whole Duty of man; an Holy Trade is hereby driven 'twixt Heaven and Earth, and a moſt ſweet intercourſe 'twixt God and Man; in praying to God; this was the beſt incenſe in Old Teſtament times, Pſal. 141.2. Let my Prayer come up as Incenſe; Ketoreth, ut ſuffimentum: As a ſweet ſmelling ſavour, Gen. 8.21. Full of Fragrancy: Damaſcen calls fervent Prayer [foreign.] The aſcenſions of the heart to God like Pillars of the ſmoak of incenſe. As Aarons Incenſe was a compound of many ſweet Spices, ſo is faithful Prayer a Compound of many ſweet Graces, burning together with fire from Heaven: and rowling up [Elationibus fumi] in Pillars of ſmoak towards Heaven again, Cant. 3.6. Manoahs Angel aſcended up in the Flame and Smoak of his Sacrifice, Judg. 13.19, 20. Riding up therein to Heaven as Elijah did in his Chariot: Thus Prayer is the Souls Chariot wherein it is carryed up to God, for no ſooner is the heart melted (having the Stone in it, through grace diſſolved) p. 71but 'tis poured out in Prayer, as a liquid thing, before the Lord, Pſal. 62.8. and 'tis lifted up to God, Pſal. 25.1. There to be offered up upon our high Altar Chriſt, Heb. 13.10. Irenaeus ſaith, Altare noſtrum in Coelis eſt: Chriſt in Heaven is our Altar on which this Incenſe (Prayer) muſt be offered, Chriſt takes our Prayers from us, and both Perfumes and Preſents them to the Father for us, Rev. 8.3. making them to be a ſweet ſmell and ſavour by the Odours of his own Incenſe: Chriſt is that Golden Altar which is before the Throne, Rev. 8.3. and 9.13. Thoſe Prayers that have not Wings and Wind in their Wings to Chariot them up to this Golden Altar, can never find acceptance; agreeable to this Theodoret hath an excellent deſcant upon Mat. 21.12, 13. [My houſe is a houſe of Prayer, &c.] Saying, Mark here, Chriſt caſteth out Sheep and Oxen out of the Temple and Doves too, and ſetteth up Prayer as the ſole Sacrifice thereof: Hereupon Saints are call'd Temples (yea Temples of the Holy-Ghoſt) to ſhew that as Temples were Houſes of Prayer, ſo they ſhould be Men and Women of Prayer, as David was a man of Prayer, Pſal. 109.4. Vaani Tephillah, Heb. But I am Prayer; As if he had been [Vir orationis according to Montanus] a very and a meer compound thereof, inaſmuch as he turn'd every Providence (that did befall him) into a Prayer. And for this cauſe he is ſuppoſed to be called [a man after Gods own heart.] Above Moſes Abraham and all the the Holy Patriarcks: Now none but thick-ſcull'd ones could think, that God (who is a Spirit Job. 4.24.) ſhould be ſatisfied with the Jews ſacrificing him Fleſh, Hoſ. 8.13. No. He that killeth an Ox (unleſs he kill his corruptions too) is as if he ſlew a man, he that ſacrificeth a Lamb (unleſs he ſee his own guilt, and be born up to behold the Spotleſs Lamb of God that takes away the ſins of the World) is, as if he cut off a Dogs Neck: He that offereth an Oblation, (unleſs therewith he offer up himſelf for a whole burnt-offering, Rom. 12.1.) is, as if he offered Swines Blood. He that burneth incenſe (unleſs he lift up holy hands in Prayer without wrath and doubting, 1 Tim. 2.8.) is, as if he bleſſed an Idol, ſaith the Lord, Iſa. 66.3

The (3.) Goſpel Sacrifice is praiſing God for what we have, as the ſecond was in praying God for what we want. Therefore ſaith God, I will not eat the Fleſh of Bulls, &c. but offer unto God Thankſgiving, &c. Pſal. 50.13, 14. that was the marrow or pith of all their Peace-offerings. That Thank-offering (of paying Vows) was more acceptable to God than an Ox that had Horns and Hoofs, Pſal. 69.31. We ſhould cover Gods Altar with the Calves of our Lips, in giving thanks to his name, Heb. 13.15. And not with the Lips of our Calves only, Hoſ. 14.2. The Lip labour of a Phariſee may ſlightly ſay [God, I thank thee, Luk 18.11.] But 'tis not ſo much a Saying thanks as a doing thanks, not a bare giving-thank's, but a pure living-thanks that the Lord looks after. The Life of thankſgiving is the good life of the Thankſ-giver; to be reſtleſs for receiving, and to be careleſs of returning was hateful to the Heathen: Ingratum ſi dixcris, omnia: The ſin of Ingratitude hath all other ſins in it, yet 'tis ten to one but we ate guilty of it, in not returning with the Leper to give God the praiſe of our mercies, Luk. 17.15, 17. And in not making it our Spiritual Project and Study (with David) what to render to God, Pſal. 116.12. For all his benefits; he had nothing to give but what was Gods before, therefore he cries, What ſhall I render? As having nothing good enough for ſo good a God: Hence (he ſaith) v. 13. I will take the Cup of Salvation. Which ſome render [Poculum Euchariſticum] the Sacramental Cup which the Apoſtle calls the Cup of Bleſſing, 1 Cor. 10.16. As the whole Sacrament of the Supper is call'd foreign, the Euchariſt or Thankſ-giving: Or (according to the opinion of others) this Cup David ſpeaks of there) hath relation to that Feſtival Cup after the Peace-offering mentioned in 1 Chron. 16.3. Which was called [Calix Salutis ceu Salvationis] A Cup of Health, and a Cup of Happineſs. 'Tis pity any ſhould willingly (not to ſay, wilfully) want this happy Cup; (This Salutiferous and Beatifical Cup.) God is good, ſo is the Object of praiſe; and he doth good, ſo is the Object of thanks, and both theſe, v. 4. are beſt done in the Cup of Bleſſing rightly received, that Paſsover Cup, the Blood of the Paſchal Lamb.

The (4.) Goſpel Sacrifice (in a word) is all the good Works both of Piety and Charity, Heb. 13.16. If wrought in God, Joh. 3.21. Quoad fontem & quoad finem, from a good principle and for a good End? Such as have a [feci deo] writ upon them, when the Soul can ſay, what I have done, I have done to God, 1 Cor. 10.31. With a ſingle Eye to Gods glory and with a ſincere love to the Souls of Saints or Sinners. As works of Piety done to God, ſo works of Charity done to men and to Chriſts poor members (whether it be more according to our abundance, or leſs according to our Ability, 2 Cor. 8.11, 12. Have their high Value and Eſtimation with God; ſuch good works are call'd alſo a Sacrifice, and an Odour of a ſweet ſmell, acceptable and well pleaſing to the Lord, Phil. 4.18. Where the Church of Philippi adminiſtring to the Apoſtle (their Miniſters) wants, was no leſs than a bleſſed perfume. Thus likewiſe our Lord ſaith, that a Cup of cold water (though not at the coſt of a little fire to warm it) given in the name of a Diſciple or of a Prophet, ſhall not loſe a Diſciple or a Prophets reward, Mat. 10.41, 42. And that is no ſmall reward, for God is a liberal pay-maſter, Sauls five pence given p. 72to Samuel was rewarded with a Kingdom, 1 Sam. 9.8.20. and 10.1. Though the Butler forget Joſephs kindneſs to him in Priſon, Gen. 40.23. Yet God is not unrighteous to forget your labours of love (having them all writ in his book of remembrance, Mal. 3.16, 17. Which he oftner peruſeth than Ahaſuerus did his Chronicles, Eſth. 6.1.) that ye have ſhewed toward his name, in that ye have miniſtred to the Saints and do Miniſter, Heb. 6.10. Hence is Inferred,

(1.) Though we be exempted from the Sacrifices of the Law, yet not from thoſe of the Goſpel. Oh where then is Goſpel-Sacrifice? 'Tis no leſs than three times commanded in the Law, Let none appear before the Lord empty, that is, without an offering, Exod. 23.15. and 34.20. and Deut. 16.16, 17. Though that Law-Service was a chargeable and heavy ſervice, yet was it equally obliging to the Poor as to the Rich, though not to offer as much as they, for that Rigorous Diſpenſation, admitted of this Divine Indulgency, that he who had not a Lamb to bring unto God, might bring two Turtle Doves, and if he could not procure them, then the tenth part of an Ephah ſhould be acceptable, Lev. 5.7, 11. And 'tis ſaid further, If he be poor, and can not get ſo much, let him bring ſuch as he is able to get, and it ſhall be accepted, Lev. 14.21, 22, 32. Thoſe are all gracious proviſoes for poor people, ſhewing that God reſpect more the mind of the giver or offerer, than the worth of the gift or offering, God minds more the truth of inward devotion, than the meaſure of the outward oblation, 2 Cor. 8.12. God accepts of a little where much not to be had, and he will receive a very ſmall preſent from him who would bring a better, were it in the power of his hands ſo to do.

The (2.) Inference is, our Goſpel Sacrifice muſt (not only for the matter, but alſo for the manner) be according to divine preſcription: As we muſt not appear empty, ſo we muſt not bring what we Phanſie, but what God preſcribes. The very Philiſtin… would not ſend ba…k the Ark of God empty, 1 Sam. 6.3. (Oh what a ſhame it is then for thoſe call'd Chriſtians to be worſe than the uncircumciſed in appearing empty of thoſe Goſpel-Sacrifices as Prayer, Praiſe, Repentance, and works of Piety and Charity?) yet were their preſents Ridiculous as well as Superſtitious, ſuggeſted by Satan to their diviners in contempt of God, and not preſcribed by him who loves and likes thoſe Services that are of his own preſcribing: How do the Superſtitious offer God their ridiculous (though Golden) Mice and Emrods (which could not well be figured without ſome ſhew of their Poſteriorums where the Emrods break forth) and ſo are loathſom to the Lord, Iſa. 1.12, 13, 14. When our Services are not according to the Pattern ſhew'd us in the Mount of the Holy Scriptures, Heb. 8.5. When and where we write up Service, then and there God writes up ſin. God carefully provided that his Worſhip ſhould not be corrupted, ſaying, This is the Law of the Burnt-offering and of the Meat-offering, &c. Lev. 7.37. And he left nothing unpreſcribed, that the frothy exuberancy of mans fooliſh brain might find no Room to foiſt any thing into his Service: Paul himſelf would not obtrude his own Inventions into Chriſts Inſtitutiton, but delivered all to the Church, as he had received from the Lord, 1 Cor. 11.23. Cypria… ſaith, Adulterum, impium, Sacrilegium eſt quodcunque Humano furore Inſtituitur. 'Tis an Adulterous and Sacrilegious Act to violate a Divine Ordinance: And Calvin gives this reaſon why God was ſo exact in preſcribing the whole of Legal Worſhip, nequid adventitium obreperet ex hommum Commentis ad vitianda ſacrificia, nihil obſervatu dignum deus omiſit, nequid aggredi, auderent homines niſi ex Dei praeſcripto: Inde colligere promptum eſt quantopere fugienda fit temeritas, & quicquam fingendi audacia: Leſt man ſhould take leave to ſet up his Poſts to Gods Poſt. This is daring impudency; Calvin on Lev. 7.37. and on Mat. 15.2.9. To do more than Go… Commands is to ſerve the Devil (ſaith he) and not God who ſtands for due Order, 2 Chron. 15.13. and 2 Kin. 17.25.27. God inſiſts upon manner as well as matter, and if the laſt Will and Teſtament of a man will not admit of after additions by others, much leſs the laſt Will and Teſtament of Chriſt; all prudential additions pretended for preſerving the Grandeur of Divine VVorſhip, hath been (as without Divine VVarrant) a very Shoe-horn to draw on Superſtition and Idolatry in all ages of the Church.

The (3.) Inference is, Though we have a Sacrifice, that is right both for matter and manner, both what and how God (himſelf) requiteth, yet muſt it alſo be rightly placed, before it find acceptance, it muſt come our of our hands into the hands of Chriſt, that he may preſent it to God: Thus every man under the Law was to bring his offering to the High-Prieſt and the High-Prieſt (not the man himſelf) was to offer it up to God for him: It was death for any man to offer up his own Sacrifice (the man might bring it, but the Prieſt muſt burn it, Lev. 1.5.14.15. and 2.2, 8.) So 'tis no leſs a mortal crime for any to come to God otherwiſe than in and by Chriſt who is our High-Prieſt to preſent all our Prayers and Praiſes to God, and in whom alone God is well-pleaſed, Mat. 3.17. And we accepted, Eph. 1.6. Both Perſons and Prayers, Joh. 16.23. 'Tis well ſuppoſed by ſome that Cain and Abel here did not offer up their own offerings themſelves, but they (both) brought them to their Father who p. 73was High-Prieſt to them, and offered them up for them; now what the firſt Adam was to them, the ſame (and much more) is the ſecond Adam to us. Who is called the High-Prieſt of our profeſſion, Chriſt Jeſus, Heb. 3.1. As his Office was to purge and put away the ſins of the people, (which was the Office of the Legal High-Prieſt, Lev. 16.3.) Heb. 1.3. and 9.1. Joh. 1.9.12.14.16. 'Tis Chriſts work to cleanſe us from all ſin in reſpect of Sanctification and Juſtification; alas our beſt works have ſin in them as well as our bad ones. The bleſſed Virgin (her ſelf) bleſſed God for her Saviour, Luk. 1.46, 47.

The (2.) General part is the Succeſs of that Service which both thoſe Brothers performed. to God, what acceptance both found with God: Hitherto hath been carryed on a fair Congruity and Parity betwixt thoſe two Brothers, Cain was as good a man as Abel, and is ſet before him in the Service (as to the Circumſtance and Subſtance thereof.) Now the Succeſs of it ſhews a Foul Diſparity, the one is accepted, the other is rejected, [God had reſpect to Abel, and to his offering, but &c. Gen. 4.4, 5.] This diſparity is demonſtrated by three Remarkable paſſages or particulars.

(1.) The Inverſion of the Order.

(2.) The Grounds of that Inverſion.

(3.) The acceptance and diſacceptance, or the nature and manner of both.

(1.) Of the Order Inverted; until now, 'twas Cain and Abel, the Eldeſt is named firſt, the Order of nature is obſerved, becauſe born firſt, and while both came hand in hand to offer ſacrifice, both came to one Altar, and both brought lawful and warrantable Worſhip, no difference could be diſcern'd betwixt them as to man, yet a vaſt diſparity as to God.

Hence obſerve (1.) Though amongſt many worſhippers of God in publick worſhip man can diſcern no difference (but one is as good as another in both attendance and attention, yet God can, both in Intention and Retention: All ſit as Gods People, Ezek. 33.31. And no mortal Eye can diſtinguiſh which is a Cain we which is an Abel, yea a Cain may be the fore-horſe in the Team, and be moſt forward as to perſonal Attendance and Attention of Body, as Cain had the priority here, for as he was born firſt, ſo he is ſaid to come and offer firſt, but the all-ſeeing Eyes of the immortal God Eſpies a difference both as to intention of mind, and as to retention of memory in thoſe great aſſemblies which wait upon God in hearing his Word▪ Hence it was, that God comes here to diſtinguiſh betwixt the Services of thoſe two Sons of Adam, and inverts the order aforeſaid, as it were thruſting back Cain, and giving the precedency now to Abel, ſo that he who was the laſt in the Sacrifice, becomes firſt in the acceptance. From whence obſerve ſecondly, Though the world reſpect men according to their birth and breeding, acoording to their outward Rank and Quality, yea according to their ſeeming forwardneſs for that which is good, yet God reſpects men according to their inward Condition, and Eſtate of Grace and Holineſs, as he did Abel here, and David elſewhere, 1 Sam. 16.6, 7. Man ſeeth the ſurface of things only, his knowledge is but Skin deep, as Samuel (by an humane Judgment, not as a Prophet) miſtook Eliab for the Lords anointed, while he look'd upon the outward appearance, and ſaw him a very proper and perſonable perſon, and of a majeſtick preſence, but God corrected the Prophet, ſaying, I have refuſed him, [licet primogenitum, pulchrum & procerum] though the firſt-born, fair and of a full Stature, all theſe are Ciphers, which ſignify nothing without a figure ſet before them, for the Lord looketh at the heart. [Cor Camera Omnipotentis Regis.] The Chamber of the great King. The Initial letters whereof (in Latin) do ſignify the heart. And this Prophet had ſeen the bad proof of Saul, who was more proper and perſonable than Eliab, 1 Sam. 10.23. Becauſe he was not ſo tall and Eminent in Vertue, as he was in Stature: The World values men according to their greatneſs, but the Lord according to their goodneſs, for which little David was preferred before both great Saul his Predeceſſour, and great Eltab his Brother, whoſe Body was of a Goodly and King-like aſpect, but his mind was arrogant and uncourteous, 1 Sam. 17.28. Thus Abel and David are 2. Inſtances of this truth. A 3. Inſtance is Lazarus, Luk. 16.19, 20. In which Story. Dives, or the Rich glutton is placed before him a poor Beggar, according to his place and dignity in the World ; but afterwards the Beggar is placed before the Glutton according to his Spiritual Eſtate in the Kingdom of God; ſome learned Criticks do conjecture that Chriſt in that Parable did point out Herod under the name of Dives, and John Baptiſt, under the name of Lazarus, yet among all that were born of Women, there hath not riſen a greater than John the Baptiſt, Mat. 11.11. The (4.) Inſtance is the preferring of Ephraim the younger before Manaſſeh the Elder, Gen. 48.14. Where the Old Patriarch Jacob doth (purpoſely and out of a deliberate Prophetick choice) Croſs his hands, and bleſſeth Ephraim firſt who was the younger, contrary to Joſephs expectation who had placed Manaſſeh (his firſt-born) towards his right hand, v. 17, 18. Where we may behold a pair of holy Prophets at ſome variance in their Judgments, yet not ſo much about the Subſtance of the bleſſing as about the Circumſtance of it. Therefore ſhould we not wonder now that the Prophets or Paſtors of the Church have p. 74ſome differing apprehenſions, to wit, in points extra-fundamental, leſs material, about Modes and ſuch as touch not the foundation; Here Father and Son were divided in matter of Ceremony, and though the Son Joſeph was a great Prophet and Diviner, yet was he out in his Judgment here, not minding that mans dignity is not by Works or Nature, but by Grace and Election, Rom. 9.7▪ 8.11, 12. And not knowing, that God oft ſets the younger before the Elder, and makes the firſt to be laſt and the laſt firſt and hath mercy on whom he will, Rom. 9.18. Thus' alſo concurs the (5.) and laſt inſtance in Noahs family, Shem the younger Brother hath priority before the Elder brethren, Gen. 9.18. It hath oft been Gods rule and method, that the Elder ſhall ſerve the younger, Iſaac is preferr'd before Iſhmael, Jacob before Eſau, as here Abel before Cain.

Inferences hence be theſe,

Firſt, Men may and muſt be reſpected according to their Places and Dignity in this World; 'tis not an idle complement, but a Religious Duty, to render Honour to whom Honour is due, Rom. 13.1, 7. This was Pauls practice in his ſalutation of [moſt noble Feſtus,] Acts 26.25. Thus Gods Word gives Cain priority becauſe of his Birth-right.

The ſecond Inference is, Though God allow of ſuch due honour to the outward ranks and qualities of men according to their birth and breeding, yet this will nor avail to render a man acceptable with God, for neither Worldly greatneſs nor Millions of Money, can bear any Maſtery in the Kingdom of Grace, though they be ſo much valued in the Kingdom of the World, as the former inſtances ſhew, how God inverts the Order, where he findeth Grace, David (the youngeſt of ſeven) is preferr'd before them all, as one after Gods own Heart.

The third Inference is, This reproves the folly and partiality of thoſe who ſo much adore rich Worldlings, and abaſe, yea deſpiſe poor Chriſtians, Jam. 2.2. foreign Greek, a Gold-finger'd man ought not to be admir'd beyond a gracious-hearted believer, (who is the Glory of Chriſt, 2. Cor. 8.23.) nor the Wicked Rich be preferr'd before the Godly Poor. Grace in Rags is as lovely a Grace in Robes, as to God ſo to Men.

The fourth Inference is, though Birth-right be (indeed) a Bleſſing, a great outward bleſſing, having many priviledges, yet this is but nature, ſtill Grace hath a prerogative before it: God ſtands not upon how we are Born, but that we be born again, or from above, as the word [foreign] ſignifies, John 3.3, 5. 'Tis not the Firſt-Birth, but the New-Birth that makes Men the beſt ſort of Gentlemen as the word [foreign] Act. 17.11. ſignifies, 'Tis not the Birth-right in nature, but 'tis that Birth-right in Grace that hath the greateſt honour put upon it in Scripture-Record, as Rom, 16.7. Andronicus and Junia (ſaith that great Apoſtle) were in Chriſt before me, and 'tis Recorded as an honourable encomium upon Mnaſon, that he was an old Diſciple, Acts 21.16. and it was in this ſenſe, that the good old man (in Eccleſiaſtical Hiſtory) anſwer'd one that ask'd him (how old he was?) ſaid he was but four years old, when indeed he was fourſcore, ſpeaking of his age in Grace, not in Nature: reputing all his many other years before his converſion to be loſt or nothing: non quamdiu fuimus, ſed quamdiu viximus, &c. ſaith Seneca; 'Tis not ſo much matter how long we have been in the World, but how long we have lived unto God, for without the life of Grace, we are dead while we live, 1 Tim. 5.6. and while alienated from the life of God, we are dead in treſpaſſes and ſins, Eph. 2.1. and 4.18. until Chriſt quicken us by Grace.

The fifth Inference is, This ſhews us whom we ought to pleaſe in all our Works or Worſhip. It muſt not be Man, but God, who knoweth the Heart, John 2.25. Acts 1.24. 'Tis well ſuppoſed Cain ſtrove to pleaſe Adam his Earthly Father, only in this his Worſhip, but Albel ſtrove to pleaſe God his Heavenly Father alſo: 'Tis not enough for the Hireling in his day-tale work to ſtrive the pleaſing of By-ſtanders only, and not at all the pleaſing of his Maſter who hires him to do his work, and muſt pay him his wages alſo: ſuch an one is every careleſs comer to Gods Worſhip, who never mind, or matter their pleaſing of God therein, provided they can but merit a good opinion amongſt Men thereby; Alas men are but ſtanders-by, it is God who is the only allower and approver of our Holy actings, He is not approved, that commendeth himſelf (or is commended by men) but whom the Lord commendeth, 2 Cor. 10.18. He is not a Jew that is one outwardly, &c. Rom. 2.28, 29. God ſeeth not as man ſeeth, 1 Sam. 16.7. Oh then, how careful and conſcientious ſhould we all be, not ſo much to pleaſe Man (why he is a looker-on only and judges the outward actions;) But eſpecially God who judges inward Affections, cuts out work, and pays us wages, Mat. 20.1, 2.

The ſecond particular is the ground of that Inverſion, or the reaſons of this Diſparity; the Cauſes why the one was accepted, and the other rejected: There is a twofold difference here very remarkable.

1. Of their Perſons.

2. Of their Actions.

p. 751. In regard of their Perſons; and that is alſo twofold.

(1.) God put or ſet the Difference; And

(2.) He ſaw the Difference 'twixt thoſe two Perſon [unto Abel God had reſpect, but unto Cain he had not] Gen. 4.4, 5. From the former of theſe, take this firſt Obſervation: 'Tis the moſt wiſe God that puts or ſets the Difference twixt one man and another, twixt a good and a bad Man, as here twixt Cain and Abel. 'Tis the Free-grace of God, that is the main Fundamental cauſe of Difference, preferring Abel before Cain. This was the Head and Fountain of that diſcriminating and diſtinguiſhing Difference between them, as afterwards betwixt Jacob and Eſau, of whom 'tis ſaid, (before they were Born, neither had done good or evil) Jacob have I loved, and Eſau have I hated, Rom. 9.11, 12. Hath not the Potter power over the Clay? v. 21. Where God compares himſelf (in reſpect of his Soveraignty over all Men) not to a Goldſmith, whoſe Materials (he works upon) are precious (as Gold, Silver, and precious Pearls) but to a Potter, who always works upon baſe and ſordid Matter, as Clay. No better is Mankind in that [Maſſâ corruptâ, or] corrupt Maſs of the faln Eſtate, yet God out of that filthy Lump of Earth or Clay, maketh one Veſſel for honour, and another for diſhonour, as here Cain and Abel, even before they were Born. God put a difference betwixt them in his Eternal Purpoſe and Decree. God Elects not from foreſeen Faith or VVorks, but from Free-grace, and being a free Agent, cannot be unjuſt to any; becauſe he is bound to none, and (as the word [foreign] ſignifies) there is no chatting or wording it with God about thoſe profound points, v. 20. God may paſs by whom he will, and do with his own what he will, Mat. 20.15. and who can ſay to him, VVhat doſt thou? Eccleſ. 8.4. He rejects ſome (as Cain here) that his Mercy might the more appear in the Electing of others, as of Abel; that he might be a Veſſel of Honour, as Cain was of Diſhonour, for God hath his uſe of both in his great houſe, the VVorld, 2 Tim. 2.21. He hath mercy on whom he will, and whom he will he hardeneth, Rom. 9.18.

Inference, hence is, Oh how ought we to magnify the glory of Gods Free-grace! Eph. 1.6. for we were all alike Caſt aways in the faln and loſt Eſtate, Abel as well as Cain; we were all Children of wrath by Nature, even at others, Eph. 2.3. and who maketh thee to differ from another? that proud Arminian (Gervinchovius) undertakes to anſwer with a ſtinking Breath that queſtion of the Apoſtle, 1. Cor. 4.7. with [egomet meipſum diſcerno] I do make my ſelf to differ from another, but we have not ſo learnt Chriſt, Eph. 4.20. We are taught (in Chriſts word) to ſay, that God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in ſin, hath quickened us (together with Chriſt) by Grace we are ſaved. Eph. 2.4, 5. and to cry with that Bleſſed Diſciple, How is it, Lord, that thou manifeſts thy ſelf to us, and not to the VVorld? John 14.22. Chriſt is our all, and in all, we are nothing in our ſelves, Col. 3.11. and of all the good that is found in us, we may ſay, as the young Prophet ſaid of his Hatchet, Alas Maſter, it was borrowed, 2 Kings 6.5. for in us, that is, in our fleſh (or corrupt Eſtate) dwelleth no manner of thing that is good, Rom. 7.18. until we borrow both the good will and good deed from a good God, Phil. 2.13. Therefore when we ſee others wallowing in wickedneſs, and committing ſin greedily, and with both hands earneſtly, Eph. 4.19. Hoſ. 7.3. then ſhould we reflect upon our ſelves, and ſay, ſuch were ſome of us, This was our natural condition, but now we are waſhed, &c. 1 Cor. 6.11. Now (through Grace) we find a Law in our Hearts to be more careful to pleaſe God, and more fearful to offend God. Can we ſay this, (our Conſciences bearing witneſs hereof in the Holy Ghoſt, Rom. 9.1.) Oh how ſhould we bethink our ſelves, that it is God who putteth the difference, ſnatching us as brands out of the fire, Zech. 3.3. Aſcribe to him all the Glory.

2. As God putteth the difference, ſo he beholdeth the difference 'twixt good and bad, as here between Cain and Abel. And this latter flows from the former as doth the ſtream from the Fountain, for after God hath made a difference, he muſt needs have a proſpect of what himſelf hath made: Hence was the cauſe and ground why Abel was righteous, Mat. 23.35. and ſo accepted in his Perſon, but Cain was wicked, 1. John 3.12. and ſo rejected of God. Whence obſerve,

2. That the Holineſs and Righteouſneſs of Man it not the Cauſe, but the Effect of the Electing love of God: The former is the Branch, but this latter is the Root from whence it ſpringeth. Paul (that great Aſſertor and Preacher of Free-grace, not of Free-will) doth Divinely both affirm and confirm this Truth, ſaying, According as God hath choſen us in Chriſt before the Foundation of the VVorld, that we ſhould be holy (not becauſe he foreſaw we would be Holy) and without blame before him in love, &c. Eph. 1.4, 5, 6, 7, 8, 9. where the Apoſtle Teacheth,

1. That Chriſt was aſſigned and deſigned the Mediator from Eternity, to wit, by vertue of that Humane Nature which he ſhould aſſume, wherein to be ſlain, Revel. 13.8.

p. 762 That God ordains to the means (holineſs) as well as to the end (happineſs.)

3. That Holineſs is the Effect of Eternal Election, not the Cauſe thereof.

4. That all the Cauſes of our Election (or Predeſtination to Life) are meerly without us. As,

1. The Efficient, God.

2. The Material, Chriſt.

3. The Formal, the good pleaſure of hit VVill.

4. The final Cauſe, to the praiſe of the glory of his Grace. So that the difference 'twixt Cain and Abel did wholly flow (firſt) from the Counſel of Gods own VVill (that put a difference between them) v. 11. God doth all by Counſel, and ever hath a Reaſon for his VVill, which though we cannot comprehend it here on Earth, we ſhall be ſure to apprehend it hereafter in Heaven▪ mean while we muſt adore what we cannot compaſs or fathom, crying, [foreign] Oh the depth, &c. Rom. 11.33. Hence obſerve,

3. That Difference which God putteth, the ſame he beholdeth betwixt one Man and another, 'twixt good and evil, and accordingly he reſpects, or diſreſpects their Perſons firſt, and then their Actions. As here, God had reſpect firſt to Abel's Perſon, and then to his Offering or Action, Gen. 4.4. But unto Cain's Perſon firſt, and then to his Action or Offering God had not reſpect, v. 5. though God put a difference in his Eternal purpoſe, yet Men alſo put a difference by their perſonal performances, the godly through Grace, and the wicked through want of Grace, &c. From whence obſerve,

4, 'Tis the piety or impiety of Mens Perſons that do commend or diſcommend their Actions and Services to God. 'Tis not the work that ſo much commends or diſcommends the Man, but the Man the work: As is the Man, ſo is his work, good or evil (at leaſt) habitually, [quo magis aliquid tale eſt illud eſt magis tale] or [qualis cauſa, tale cauſatum] As is the Cauſe ſo is the Effect, and the better that the Cauſe is, the better muſt the Effect be. Theſe are Maxims in Philoſophy, which hold true in Divinity alſo: A good Man worketh good Actions, and the better the Man is, the better are his Actions: As the Temple is ſaid to ſanctifie the Gold, and not the Gold the Temple, Mat. 23.17. So the Perſon gives acceptance to, and ſanctifies the Action, not the Action the Perſon: Solomon ſaith, that a Gift will make room for the Giver, among Men, Prov. 17.8. with 18.16. but it cannot do ſo with God, becauſe Man looks firſt on the Gift, and then on the Giver, meaſuring the Giver by his Gift; but God doth juſt contrary, for he firſt looks upon the Giver, and then on the Gift, firſt upon the Perſon, and then on the Action, (as here) and as he finds the Man, he doth accordingly accept or reject, approve or diſapprove of the Gift, Action or Offering: This Truth is further demonſtrated by Prov. 12.2. and by Prov. 15.8. in both which Solomon ſetteth out two famous Antitheſes or Oppoſitions betwixt the godly and the wicked as two contrary oppoſites; the former place ſaith thus, A good Man obtaineth favour of the Lord, but a Man of wicked devices will he condemn. Here's the (firſt) Oppoſition, A good Man findeth favour with the Lord; that is, his Offering is acceptable, and hat what he will, because Gods Will is his Will (as Luther ſaid in his rapture) and would have nothing, but what God would give to him, and what he ſhould have from God: But a man of wicked devices (ſuch as no good Man is; who may be in, but never of wicked devices, if evil haunt his Heart (as oft it may and doth) yet 'tis the device of the Man, he is not the Man of ſuch devices, he cannot Plot and Plow miſchief) ſuch as are wholly made up of wicked devices, and in whom ways of wickedneſs are found, driving daily the Trade of ſin, ſuch God will condemn, as Cain here, and call them to a ſevere reckoning, Jerem. 6.19. and Revel. 2.23. Why? his beſt Services Solomon calls here the devices of his own Heart, therefore worthily condemned, Prov. 12.2.

The ſecond Oppoſition is, Prov. 15.8. The Sacrifice of the wicked is an abomination to the Lord, but the Prayer of the upright is his Delight: Mark the wiſe Mans Antitheſis.

1 He makes Prayer oppoſite to Sacrifice. [The Sacrifice of the wicked, and the Prayer of the upright.] Prayer indeed in a great Sacrifice, if rightly performed (as before) but a wicked Mans Prayer God accounteth no Prayer, yet is is call'd a Sacrifice, to wit, a poor lean one, ſuch as (ſome ſuppoſe) Cain here Offered, and ſuch as many carnal Jews Offered under Moſes's Law, Mal. 1.13, 14. with v. 8. Thus unſanctified Men bring but lean, ſick, corrupt Sacrifices and Services to God. There wants the Fat, Health and Soundneſs of Devotion in them, they ate but the outward Rind and Shell, there is no Kernel or Subſtance, 'tis an empty Sacrifice: Therefore it deſerves not the name of a Prayer.

2. Solomon ſhews here, That God is not only, barely diſpleas'd with a wicked Mans Prayer, but he loaths and abominates it, his very Incenſe ſtinks of the very hand that offers it, Iſa. 1.13. A Man cannot liſten even to good words which are ſpoken with a ſtinking p. 77Breath, and good Meat my be diſowned for being dreſs'd up by ſome naſty Sloven: Thus Gods Stomach (as it were) riſeth at the Prayers of the wicked, which, though good materially, are not ſo formally and eventually, neither proceeding from a right principle, nor tending to a right end; they are not wrought in God, John 3.21. ſo are nauſeous to God: On the other hand, the Prayer of the Righteous is his delight, that is his moſt Melodious Muſick, Cant. 2.14. and 4.3. and his moſt fragrant Perfume, Pſal. 141.2, 3. not only coming up into Gods Noſtrils as an Odour of a ſweet Smell, Gen. 8.21. but alſo even into his Ears, Pſal. 18.6. and ſo ſtrangely to charm him (as it were) Iſa. 26.16. where [Tſakun Laſhaſh] the Hebrew ſignifies, they poured out ſuch a Prayer (with more Spirit than Speech, more Fervor than Language) as was an holy Spell or Charm unto God (ſee the margin) inſomuch that God (to ſpeak with reverence, as if holily Charmed) breaks out into theſe words, [Ask me concerning my Sons, and concerning the work of my hands command ye me, Iſa. 45.11.] Oh that we could both underſtand and believe the latitude of this Royal Charter, and make alſo an underſtanding and a believing uſe and improvement of it. This leads me to the ſecond ground of the difference 'twixt Cain and Abel: Both do Offer, the one a Sheaf, the other a Sheep; yet the one is accepted, the other rejected from a threefold Difference in the Action.

(1.) In the matter of it.

(2.) In the Affection or Devotion wherewith they offered.

(3.) In their Faith whereby they did this ſervice to the Lord.

(1.) In regard of the Matter of their Sacrifice, Abel made choice of the beſt he had to preſent unto God, ſo the Text tells us [Mibbkoroth Tſonoh] the firſtlings (which was the ſtrength) of the flock, [Umechel behen] of Cheleb which ſignifies the Cream or Fat of Milk, the fatteſt of his Fat Sheep, he chuſed the beſt of the Beſt for God; and Chryſoſtom gives this reaſon, the great God was in Abels Heart, and therefore he brought the Greateſt and the Fatteſt to the Greateſt and beſt deſerving God, he thought that he could never do enough for God, who had done ſo much for him: The beſt of all things the Hebrews expreſs by the Fatteſt of all, as Gen. 45.18. Numb. 18.12. Pſal. 147.14. and thus the Apoſtle calls Abels Sacrifice [foreign] a greater, and fuller offering than Cains, becauſe it was Fatter: he brought more plentifully: but Cain brought more ſparingly, neither was he ſo careful in his choice, but the firſt that came to his hand would ſerve his turn [miperi haadamah] of the fruits of the Earth, to wit, not the firſt fruits, but thoſe of a ſecond growth, and of leſs worth, ſuch as were the over-riſe, or After-growth [mikkets Jomim] at the end of the year (as before.) So Cain did but [defungi Officio] do the External duty, yea and [more perfunctorio] after a ſlight and ſuperficial way. Hence obſerve,

(1.) It cannot conſiſt with a gracious Heart to ſhuffle off the Great God with ſlight ſervices. Alas, Men do but trifle with God, when they think any thing will be ſufficient to ſatisfie him: Oh how many imagine, that if they do but draw near to Gods Worſhip, and bow before him, Attention, or not Attention, Sleeping, or not Sleeping, all's one with them, God (they think) is well enough pleaſed with their preſence in the place of his ſervice, but the great God will not be put off thus with the refuſe of things, Mal. 1.13, 14. he takes it as an affront to have Maimed and Corrupt things offered to him, and ſo curſeth all ſuch deceivers; God requires more than a bare ſitting before him as his People, Eze. 32.31. he will alſo have the very Fat of our Services, the ſtrength of our performances even the beſt of our Oil, the beſt of our Wine, and the beſt of our Wheat, &c. Numb. 18.12.

Inferences hence (1.) If men were denounc'd Curſed, that brought God Corrupt things under the Law, Mal. 1.14. no doubt but the like Curſe is denounced againſt thoſe that do ſo under the Goſpel. God abhors that Man who is able, yet not willing to work any other than weak Worſhip and Service to him: God (in Malachi) takes ſtate upon him, telling them, He is a great King, and therefore requires the ſtrength of their Services, which reaſon is as much in force now, as it was then: if any man ſhould dare to pay the King his Rent in baſe Coin, would he accept of it as current and with courteſies? Oh Soul neither will the King of Heaven accept of thy ſlight and ſlubberd Services: How careful was Iſrael to ſend the very beſt of the Fruits in the Land, of Balm, Honey, Spices, Myrrh, Nuts and Almonds, as a preſent to his Joſeph the Lord of the Land of Egypt? Gen. 43.11. How much more ought we to prepare the beſt of our performances as a Spiritual preſent to our Joſeph, our Jeſus, who is the Lord of all, Acts 10.36. Lord of all Lands, of all perſons, of all things, Lord of the Church, and Lord of the World, yea Lord of Heaven as well as of the Earth, Mat. 11.27. and 28.18. Can we et any thing too good for ſo good a Lord.

(2.) We ſhould tremble to be Cainites in our Worſhip of God, leſt Cain's Curſe come upon us: Joſephus gives this Character of Cain, that he was Covetous and Narrow-Souled, p. 78grudging God his beſt, yea turning over many a Sheaf, to pick out the worſt and lighted for his offering to the Lord. Juſt ſuch doings are found among too many men: There be three ſorts of Cainites in the World.

(1.) Such as ſpend many hours in Vanity, yet cannot ſpare one hour for God and the good of their Souls.

(2.) Such as are profuſe in Villany upon their Luſts, yet can find nothing to beſtow in Pious and Charitable uſes upon the Lord.

(3.) Such as ſwatter away all their Youth-time (while the Bones are full of Marrow, and Veins full of Blood, both as ponderous Sheafs) in ways of both Vanity and Villany, and think to put off God with the poor pined Sheaf of their Old-age, as if the great God would be put off with the Devils leavings, whereas all our four Ages are due to God (3dly.) Cain offer'd of Dead things, as was his Sheaf, but Abel of Living things, as was his Sheep: as ſenſitive things are of a more noble nature than Vegetative, ſo living ſervices are better than Dead ones, and ſuch are all duties done in a formal, perfunctory, and ſuperficial manner as Cain did: 'Tis true, Abel's Burnt-Offering was more Honourable than Cain's Minchah, or Meat-Offering, in themſelves, for ſhedding of Blood was the ſtaple Service in ſlaying their Sacrifices (which pointed the Lamb ſlain from the Worlds foundation) and there was no ſhedding of Blood in Cains Sheaf, as there was in Abel's Sheep; yet had Cain's Minchah been the beſt of the kind, it had been acceptable; but Cain's careleſneſs in the choice was the aggravation, and the Dead Fly in the Apothecaries Pot of precious Ointment, Eccleſ. 10.1. he did not offer in Faith (as Abel did) but doubtingly and grudgingly, looking upon it as loſt labour what he laid out upon the Lord, and never minding the recompence of reward, Heb. 11.26. 'Tis the Fathers ſaying opimum Deo debetur, optimum pro Religione, & pro gratitudine optimum: God may challenge all from us, who receive our all from him; why ſhould we grudge our Fat and our ſtrength for God, and lay out as liberally for the Lord, as the Lord layeth out liberally for us? why ſhould his Heart and Hand be enlarged towards us, and our Hearts and Hands be ſtraitned towards him?

The ſecond Difference in their action was in reſpect of their Devotion and Affections; Abel offer'd in ſincerity, but Cain in Hypocriſie: Abel did it out of Conſcience, to pleaſe God his Heavenly Father, but Cain did it out of conformity, only to pleaſe Adam his Earthly Father, who had brought him up in that way of Worſhip, and not out of any love to God: Hence the ſecond obſervation: The bare outward action of Divine Worſhip will not commend us to God, without inward affection. God is not taken with glozing ſhows and formalities, but requires Truth in the inward parts, Pſal. 51.6. and would be ſerv'd ſincerely, out of love to his Name, and zeal to his Glory. He loves not a ſeeming (without a Being and Real) Religion, he ſeeketh true Worſhippers. Joh. 4.23, 24.

Inference, Then God is greatly to be feared in the aſſemblies of the Saints, Pſal. 89.7. he is to be feared every where, but eſpecially in the place of his Worſhip: The Heathen Poet could ſay, Jovis omnia plenae, all places are filled with Jehovah, eſpecially Bethel the Houſe of God (though out of doors and in the open Air) Gen. 28.17. Where Chriſt's Diſciples are gathered together in his Name, Mat. 18.20. Oh then, how ſhould we demean our ſelves as in Gods preſence! Act. 10.33. Are Women enjoin'd modeſty becauſe of the Angels? 1 Cor. 11.10. how much more we ſound piety becauſe of the God of Angels? We ſhould all be, what we ſeem to be, be to God, what we ſeem to be to men, and we ſhould be to God, at all times, what we ſ…m to be to men at any time, therefore ſhould we have Grace, whereby we may ſerve God acceptably with reverence and godly fear, for our God is a conſuming fire, Heb. 12.28, 29. Alluding to that fire which conſumed Nadah and Abihu for offering ſtrange fire, Lev. 10.1, 2. Falſe Affections are no better than ſtrange Fire. Oh that all may beware of of ſtrange fire, leſt conſuming Fire come down upon us, and ſo write our ſin upon our puniſhment, (or at leaſt) that Cains Doom come not upon us, to be rejected of God.

But the (3.) And principal difference that diſtinguiſhed Cain and Abels action was Faith, which is indeed the prime cauſe of all the other differences; Abel offered in Faith, but Cain did not ſo, Heb. 11.4. 'Twas Faith that denominated Abel a Righteous man, and Cain was a wicked man, becauſe he wanted Faith. It was Faith that made Abel offer uberiorem agnum, as Eraſmus reads it, a fatter and fuller Lamb, or Plurimam Hoſtiam according to the Vulgar Latin, a more plentiful Sacrifice, by Faith Abel offered up foreign, according to Mountague. Such as was firſt in nature, in order and in excellency. But Cains Infidelity (or want of Faith) undid him, he did not only bring [Macrum Sacrificium] a lean Sacrifice, but he did not divide aright for God; Cain rectè obtulit, non rectè diviſit, he offered rightly, but he divided not rightly, he gave God opus perſonae, not ipſam perſonam, not himſelf, but of his; Abel offered as well [Se ut de ſuis] himſelf as his Sacrifice which Cain did not. From hence the third obſervation: Every devout and Divine action receives from this grace of p. 79Faith its due and dignifying denomination: 'Tis Faith here that diſtinguiſheth the Matter, Nature and Property of this Religious action. It is Faith that made Abel come to God with an honeſt and good heart, Luk. 8.15. And out of a ſenſe of duty and Love to God; but Cain came in his Infidelity with a falſe and unſound heart, ſo offers up his poor Starvling Sacrifice to God: This may thus be exemplified. Iſaac commanded his Son to make him ſavoury meat, ſuch as he loved, Gen. 27.4. And hereupon both Jacob and Eſau (his two Sons) prepare ſavoury Morſels for him, and bring it to their Father, but it was Faith that did diſtinguiſh both their perſons and actions; Jacob (by his having Faith) got the bleſſing, and Eſau (by his wanting Faith) loſt it, 'twas preſumption, not Faith that Eſau came with to his Father, for he ſaid preſumptuouſly [Let my Father ariſe, and eat of his Sons Veniſon, that thy Soul may bleſs me, v. 31.] Preſuming he had merited his Fathers bleſſing, and therefore was he anſwered by Iſaac with a [Who art thou?] v. 32. Thus it is with us, our heavenly Father Commands us (his Children) to provide him ſavoury meat, ſuch as he loveth, Iſa. 43.22, 23, 24. In Rendring and Tendring to him the Goſpel Sacrifices of holy duties, and we do accordingly all of us, yet 'tis the Grace of Faith, that puts the difference 'twixt the Services of ſome, and the Services of others. 'Tis our having Faith, that renders both our Perſons and Actions accepted, Eph. 1.6. But 'tis our wanting Faith that makes both to become rejected of God:

Enquiry. How comes Faith to put this difference?

Anſwer. There is a twofold Faith. l. Fides Mandati. 2. Fides promiſſi. A Faith upon Gods precept, and a Faith upon Gods promiſe. 1. The Faith upon Gods precept. Abel offered Sacrifice, not ſo much becauſe Adam, but becauſe God Commanded, as Davids ſeeking Gods Face was in Obedience to Gods Commanding, Pſal. 27.8. This ſhews the truth of our obedience, when it comes forth in conſcience to Gods Command. Many do many good things (as Herod did, Mark 6.20.) But they do them not in obedience to Gods Command, 'tis more with reſpect to man, either for preventing penalties, or for procuring praiſes. But herein is the ſincerity of our ſervices demonſtrated, when we can do Duty out of Love to Duty it ſelf, and out of conſcience to Gods Command, though there were neither Law to Puniſh, nor Hell to Damn, no nor (yet higher) Heaven to make happy the doers of duty, becauſe in (as well as for) keeping Gods Law there is great reward, Pſal. 19.11. And becauſe God hath Commanded them, and hath forbid the neglect of them. This is call'd the Obedience of Faith, Rom. 16.26. 'Tis well argued, If the Prophet of God had bid thee do ſome great thing, wouldſt thou not have done it? how much more, when he only biddeth thee, go waſh in Jordan (an eaſy duty) and be cleanſed from thy Leproſy? 2 Kin. 5.13.

Secondly, There is the Faith upon Gods promiſe: Thus Abel did not only lay a ſlain Sacrifice upon the Altar, but he put Faith under it. He conſidered Chriſt to be the Lamb ſlain from the Foundation of the World, Rev. 13.8. For all the ſins of the Elect in the World. So he offered by Faith, Heb. 11.4. Looking unto Jeſus the founder and finiſher of Faith, Heb. 12.2. As the Grand treſpaſs-offering and expiatory Sacrifice for ſin: Whereas Cain came with no ſuch Faith (either the former, or this latter) he regarded not either Gods precept (but his Fathers preſcription) or Gods promiſe of Chriſt in the ſeed of the Woman, Gen. 3.15. He regarded the [Opus Operatum] the doing of the duty only, he regarded not Chriſt in it to render it acceptable, ſo the duty were done he matter'd not either the matter or the manner of it, he look'd for no more than the formality, his care was for no farther.

The Inference hence flowing is, 'Tis Chriſt and Chriſt alone, that gives to all our Services acceptance with God: 'Tis Faith its Chriſt that pleaſeth God, Heb. 11.6. And without Faith 'tis not poſſible to pleaſe him, Chriſt (indeed) hath (by his purchaſe) made our Perſons Prieſts, and our Prayers Sacrifices in a Goſpel ſenſe, but 'tis not enough that there is a Prieſt and a Sacrifice, there muſt be an Altar too upon which to offer it, becauſe it is the Altar that Sanctifies the Offering, ſo Chriſt ſaith, Mat. 23.19. And Chriſt (himſelf) is this Altar, that ſanctifies all our Services, Heb. 13.10, 15. 'Tis Gods promiſe to ſanctifie his Church, and to ſanctifie all the Sacrifices of his Church, that in his holy Mountain and Houſe of Prayer, all her Services ſhall be accepted upon this his Altar, Iſa. 56.7. All our Evangelical Sacrifices [of Prayer, Praiſe, Alms, Obedience, &c.] Shall be accepted through Chriſt who is the true Altar that ſanctifieth all that is offered upon it, Rev. 8.3, 4. All the Services of the Saints muſt be perfumed with Chriſts Odours, and then they aſcend up from this Golden Altar, and are highly accepted in Heaven, Acts 10.4. and Exod. 3.9. Then are they the Pillars of the ſmoak of Incenſe, Cant, 3.6. Pſal. 141.2. When many ſweet ſpices (as Humility, Hope, Love, Zeal, &c.) are burned together by the Fire of Faith, whereas ſhould not Chriſt thus Compound and Qualify them, thus Perfume and Preſent them, they would (all) ſtink worſe than the Garlick and Onions of Egypt in the Noſtrils of God, that is another gracious promiſe (further Illuſtrating this Inference) The Flocks of Kedar and the Rams of Nebajoth ſhall come with acceptance upon my Altar, Iſa. 60.7. Still Chriſt is the Altar that gives acceptance (as before is ſhewed that p. 80he is the Prieſt too into whoſe hands we muſt put our Sacrifices, it being Death for an Iſraelite to offer up his own offering, &c.) Thus Chriſt was the Altar alſo that put the difference betwixt the Sacrifices of Cain and Abel at that time, then how much more now doth this Altar (Chriſt) put a difference betwixt the duties of believers and unbelievers? As it was under the Law, 'twas not the bare killing of the Beaſt, that made the Sacrifice, but it was the laying it upon the Altar that made it ſo, until the Beaſt was brought thither and laid thereupon, it did not differ from a common Beaſt, it was no ſacrifice until then: So it is under the Goſpel. 'Tis not the bare performance of duty that makes a true Goſpel-Sacrifice acceptable to God until it be laid on this Goſpel-Altar to ſanctify it for acceptance. It muſt firſt (as the Father Phraſeth it) be tinged with, or have a Tincture of the Blood of Chriſt. Alas there is ſo much pollution ſpo…s the beſt of our performances, that they cannot paſs for Sacrifices until they be perfumed by Chriſt, and have the Odours of his Righteouſneſs put upon them: Hence 'tis, that all the Services of unbelievers are but Spledida peccata [ſhining ſins, as Auſtin calls them, becauſe they want this Altar. They are not right Sacrifices, Prov. 15.8. and 21.27. Iſa. 1.11. and 66.3. Jer. 6.20. and 7.22. Amos 5.22.

Now the third and laſt particular is the Succeſs (which is the ſecond General, as Service was the firſt) or Acceptance which as to Abel is evident in three things.

(1.) God Allowed or Approved of Abels offering.

(2.) He Delighted in it.

(3.) He teſtified a ſignal reſpect to it.

(1.) The Divine allowance or approbation of Abel. He being a Righteous man, Mat. 23.35. Both his perſon and oblation (through Divine Grace) was, 1. Approveable, hence the firſt obſervation is, 'Tis a ſpecial vouchſafement and condeſcenſion in God to look on, and allow of the poor Services of man. Conſidering the beſt performances, even of the chiefeſt and choiceſt favourites of Heaven, are but Halting, Blind, Blemiſhed and Maimed (all forbidden to be brought as Sacrifice, Deut. 15.21.) It muſt therefore be a tranſcendent favour in God to give his Euge to any of his Servants, ſaying, [Well done thou good Servant, &c. Mat. 25.21.23.]

Three Reaſons for Gods approving. As,

1. It has Chriſt's Image. Silver, though it be not throughly purified from all Droſs, though it be not altogether pure, but have ſome mixt Metal in it, yet having the Kings Stamp upon it, this maketh it Current Coin in Court, City and Country: So the Religious Actions of Believers, though they have many frailties accompanying them (there being always ſome Blood (of pollution) to cleanſe away which God hath not yet cleanſed, Joel 3.21.) yet having Chriſts Image upon them, this maketh them Current Coin in the Court of Heaven: As a little that the righteous hath, is better than the riches of many wicked, Pſal. 37.16. ſo a little that the Righteous doth is better than the Services of many wicked, for their Services are not acceptable to God (though they may be materially good) as Cain's here, becauſe a due reſpect is not obſerved in them, but the Services of the godly are accepted of God.

2. 'Tis the beſt they can, becauſe (though they cannot do what they would, Rom. 7.15. yet) they do what they can, even in Chriſts own Judgment. She hath done what ſhe could, Mark 14.8. therefore are their worlds ſaid to be wrought in God, John 3.21. both [quoad Fontem & quoad Finem] from a good principle, and for a good end, as they do proceed from a right living Principle, ſo they are directed to a right holy End: Hence a Cup of cold Water (though not at the coſt of fire to warm it) given in the Name of a Diſciple, is preferr'd before the moſt Magnificent Alms of the Phariſees given in Oftentation with ſound of Trumpet, Mat. 10.42. with Mat. 6.2. Mark 12.43, 44. Luke 21.3.

3. 'Tis the Service of a Child. Nothing is more common and better known than that ſmall Service performed by a Child of our own is more acceptable to us (that are Fathers) than greater and better Services done by our Servants, becauſe deſire of wages, or fear of wrath is the motive in the latter, but there is Candour and Filial Kindneſs that draws out the beſt endeavours in the former. The Child will do his beſt (from that nobleſt Obligation of Love) for its Father, and thus it is 'twixt the Children of God, and their Heavenly Father, Pſal. 103.13. Mal. 3.17. A Serving-Son that ſerves his Father with the beſt of his Services (who would do more if he could do more, whoſe deſires and endeavours reacheth nearer God than their performances) is a pitied Son, a ſpared Son, and a beſt beloved Son; ſuch are his Jewels.

2. As God gave allowance and approbation of Abel's Sacrifice; ſo he had delight and complacency in it. This alſo is ſignified by the word [reſpect] The Services of all righteous men are as this Sacrifice of Righteous Abel, well pleaſing and delightful to God; thus was the Sacrifice of Noah, Gen. 8.21. of whom God teſtifieth [Thee have I ſeen righteous before me in this Generation,] Gen. 7.1. and therefore the Lord did ſmell a ſweet Savour from this righteous p. 81Mans Sacrifice. Thus all the Sacrifices of Gods Righteous Ones are call'd the ſavour of their ſweet Odours, Levit. 26.31. which Expreſſion God oft repeateth in his Law, to intimate his delight in his own Inſtitutions when performed by honeſt and good Hearts. Thus the Prayers of Gods Righteous Servants come up before him as ſweet Incenſe, Pſal. 141.2. and as a precious Memorial to God, Acts 10.4. He Books them all in his Day-book, Mal. 3.17. yea, and their Tears the Lord Bottles up as moſt Soveraign and Sacred Liquors, Pſal. 56.8. As Iſaac ſaid of his Sons Raiment, (that Garment of the Elder Brother wherein he got the Bleſſing) The ſmell of my Son is as the ſmell of a Field which God hath Bleſſed, Gen. 27.15, 27. So doth the Lord ſay of all the Services of Righteous Men, if performed in ſincerity, then are they Odoriferous, and give a Fragrant Smell to Gods Noſtrils.

3. God RESPECTED Abel's Offering, that is, he kindled it with Fire from Heaven, whereby he (as it were) ſent for it, and fetcht it up to Heaven: God did not ſo with Cain's Offering, 'twas a cold Oblation, no warmth, heat or fire in it; Cain came coldly off with God, as well as careleſly (as before) and hereby God teſtify'd the acceptance of the one, and the non-acceptance of the other, to wit, by a ſign from Heaven; ſo ſaith Theodotion a Greek Interpreter, reading it [Deus inflammavit] This was Gods antient way of giving his approbation to acceptable Sacrifices, Levit. 9.24. The people ſhouted, as their Token of rejoicing at Gods Token of acceptance when he anſwer'd their Prayers by Fire from Heaven. There is the like Token and Teſtimony from Heaven to David, 1 Chron. 21.26. and to Solomon, 2 Chron. 7.1. and to Elijah, 1 Kings 18.38. Yea, (beſide all this) 'tis the phraſe of the Holy Ghoſt in the Hebrew reading, for [accept, Oh Lord] 'tis in Hebrew, [turn it into Aſhes] Pſal. 20.3. to wit, by Fire from Heaven, which was the ſign of acceptance, thus it was to Abel.

But, 2. Unto Cain and to his Offering God had not reſpect. Cain had a bad ſucceſs, as Abel had a good: In the words of that Text, there is [minus dictum, plus intellectum] a little ſpoken, but much underſtood, for God did not only diſregard Cain's Sacrifice, but he poſitively rejected it. Whence obſerve, The Services of the wicked are not only refuſed, but plainly rejected, as loathſom and abominable to God, Prov. 12.2. and 15.8. as before. 'Tis here intimated, that Cain did verily incenſe God againſt him, and that upon a double account.

1. To demonſtrate the Equity of God in his dealing with wicked men; his ways are always equal with us, Ezek. 18.25. and 33.17. As Cain reſpected not God in his Sacrifice, ſo God reſpected not him nor his Sacrifice. 'Tis but an equal and a juſt requital, when God is careleſs of us, who at that time have been careleſs of him; this is the true cauſe why God doth ſo oft turn his Back upon our Perſons and Prayers, for they that honour him (he hath ſaid) he will honour, 1 Sam. 2.30. 'Tis but the rule of equity, ſuch as aim at their own ends only, and regard neither God nor his command, 'tis but a fair Retaliation that God do reject them.

The ſecond Account or Reaſon is, to declare the dreadful Judgment of God upon wicked Men, that their Perſons and Prayers are not reſpected by God: This is a moſt direful Doom; hence David prays againſt non-acceptance, Lord, let my VVords and Meditations be acceptable, Pſal. 19.14. And he complains, If thou be ſilent, O Lord, and diſregard my Prayers, then am I loſt, and ſink into the Pit of perdition, Pſal. 28.1. and then was the utmoſt date of Divine Mercy expired as to Iſrael, when God told the Prophet, that God would not hear their Prayers, Jer. 11.14.

Inferences hence are,

1. If the ſweet ſucceſs of our Services be Gods acceptance, then, Oh what an holy carefulneſs ſhould we all have about our Services and Duties, leſt as Cain, we perform not aright (for matter and manner) ſo loſe our labour, and indeed take much pains only for Eternal pains, and for no better reward: We ſhould all be wiſe to Salvation, 2 Tim. 3.15. and do thoſe things that accompany Salvation, Heb. 6.9. having Salvation certainly annexed to them; we muſt not look only at our outward Actions, but alſo at our inward Affection and Cordial Devotion.

2. Oh what holy cheerfulneſs ſhould we have to work all our works in God, John 3.21. that they may be accepted of him, and reſpected by him: God longeth (as it were) for the firſt Ripe Fruits of our Service, Mic. 7.1. The Fat of our Devotion, as David did for the waters of Bethlehem, 2 Sam. 13.15, 16. We ſhould do (as his three Worthies did) our utmoſt endeavours to ſatisfie Gods longings, as they did Davids: What we do, we ſhould do with all our might, Eccleſ. 8.10. David Danced before the Lord with all his might, 2 Sam. 6.14. And Sampſon at the Pillars of Dagon's Temple, bowed himſelf with all his might, Judg. 16.30. In all our Duties we ſhould come forth in the ſtrength of the Lord, Pſal. 71.16. and be as the Sun in his ſtrength, Judg. 5.31. Then are our Services ſhining indeed, p. 82and delightſom, yea, raviſhing unto God, Cant. 4.9. The ſame Lord Jeſus was raviſh'd more with one of his Spouſes Eyes, with one Chain of her Neck (to wit her Grace) than he was with all the glittering Glories of the World which Satan ſhewed him, Mat. 4.8, 9, 10.

3. Oh what an holy Inquiſitiveneſs ſhould we all have, whether God accept or reject our Duties! Our acceptance may he known by theſe Characters.

1. Hath God Inflamed our Sacrifice as he did Abel's ſome warm Impreſſions of Gods Spirit upon our Hearts, ſome Divine touch of a live Coal from Gods Altar? Iſa. 6.6. All the whole Colledge of Baal's-Prieſts could not procure what one Elijah did: They could put the Wood in order, cut the Bullock in ſunder, and lay it on the Wood as well as Gods Prophet, but they all (nor the Devil their Maſter to help them) could not fetch one Flaſh or Flame of Fire. Though Satan (by Gods leave) could, as Prince of the Air, do it to conſume Job's Sheep, ſo made them an Hecatomb, Holocauſt or Burnt-offering to the Lord, therefore is it call'd rather the Fire of God, than of the Devil, Job 1.16. We ſhould all have an holy heat (even in the coldeſt Seaſon) Some Coeleſtial Fire in us to Burn up our Corruptions. This is therefore call'd the Spirit of Burning, Iſa. 4.4. A carnal Man (as Cain) may do the External Action of Duty, but he wants the Internal Heat of Devotion: He cannot ſay as Iſaac ſaid, [behold the Fire and the Wood, but where is the Lamb, &c. Gen. 22.7.] but rather thus, Behold the Wood and the Lamb (for he may have both theſe) but where is the Fire? 'Tis the Holy Fire he wants.

The ſecond Sign or Character of Acceptance is, the Joy of Duty, Injections of Joy, as well as Inſpirations of heat, are ſweet demonſtrations of Acceptance; Bleſſed are they that hear the joyful ſound of God, they ſhall walk, O Lord, in the light of thy Countenance, Pſal. 89.15. A benign Aſpect from the Face of God in Duty makes a Believer (that hath joy in believing, Rom. 15.13.) to keep Hilary (or the merry) Term. Thoſe Godly Souls ſaw God, and did eat and drink, Exod. 24.11. That Beatifical ſight was as a refreſhing Feaſt to them, and it was that which gave Moſes full Suſtentation during all his long forty days Faſt, Exod. 34.28. How likewiſe was David raviſh'd after Prayer, Pſal. 116.1, 2, 3. Yea, he triumph'd, Pſal. 6.8, 9. And Hannah after this is ſaid to be no more ſad, 1 Sam. 1.18. And after the Pſalmiſt had lift up his hands, then came his Marrow of Joy in his Acceptance, Pſal. 63.3, 4, 5. All this is Gibberiſh to a Carnal Heart [ſed Sancti intelligunt quid dico] the Saints know what 1 ſay, ſaith the Father.

A third Sign is, When God gives in any Supply of that Grace which is ſued for, either ſtrengthning it, or weakning ſin that Wars againſt it; Relief againſt Tentation without, or Corruption within; then ſaith the Soul [By this I know my God accepts, Pſal. 41.11, 12.] When ſin is ſubdued, Mic. 7.18. and the Heart transformed into the Image of Chriſt, Luke 9.29. 2 Cor. 3.18. Mountains melt, Pſal. 97.5. Dagon's Fall and Jericho's Tumbling down be ſweet Evidences; as Judg. 5.21. Oh my Soul, thou haſt trod down ſtrength; then there is growth as well as warmth and joy; on the contrary, there be Characters alſo of Nonacceptance. As,

1. If dead in ſin, then the Perſon pollutes the Action, as Hagg. 2.13, 14. The Perſon (polluted by a dead Body) defiled all that was about him, in regard of legal pollution, their Perſons under the Law (unclean) made all their works unclean; ſo 'tis under the Goſpel, every wicked man is an unſanctified, unclean man, he is polluted with the Touch of the Dead; he himſelf is dead, Eph. 2.1, 3. ſo every holy duty he toucheth is defiled. All his works are dead like himſelf. Suppoſe a dead carcaſs were never ſo well Embalmed with all the Spices and Art of Egypt, yet all this will not make it a fit Preſent for a Prince: No more can All the Odours of good Duties ſweeten the works of him that is dead in ſin to God,

2. As there is no life in a wicked man's Duty, ſo there is no warmth in it; he puts off God with cold Diſhes, ſuch as God loves not. As there is no Heart, ſo there is no heat in any of his Services, 'tis not a Sacrifice made by Fire unto the Lord, ſo no ſweet ſavour to him, Levit. 1.13, 17. and 2.2, 9, 10, &c.

3. A wicked Man (as Cain here) regardeth iniquity in his Heart, therefore God regardeth not his Prayer, Pſal. 66.18. This is the dead Fly that ſpoils never ſo ſweet Ointment, Eccleſ. 9.1. He comes to God in Duty, ſmoaking with the Guilt of ſome known ſin: Prayer is call'd the lifting up of pure hands (as well as Heart) to God, 1 Tim. 2.8. Now hands (lifted up to God) are ſaid to be pure, not when there is a perfect purity, but when there is an abhorrency of every known ſin, this a wicked Man cannot come with, for though he may give to God his Knee and his Lip, yet he reſerves to himſelf a love to his ſin, eſpecially to his Darling ſin. Union with ſin and Enmity with God are the two ſtrong holds of Satan in him, whereby he holdeth a very ſtrong hold of him.

p. 834. To Sum up all, As a Cain fails,

1. Quoad Fontem. Doing Duty for ſome by Reſpects.

2. Quoad Finem. Not with Filial Affection, as before. So,

3. Quoad Modum. He may proſtrate his Body, but never pours out his Heart, as Prayer is called, Pſal. 62.8. He may pour out much Speech, but little Spirit; he hath more Expreſſions on the Tongue, than Impreſſions on the Heart, 'tis all but Lip-labour.

4. Quoad Acceptandi Efficaciam. Chriſt is the Altar that ſanctifies the Sacrifice (as before) now a wicked Man wanting this Altar to ſanctifie his Sacrifice, therefore it (having all theſe four defects) is loathſom to God. God can have no reſpect for it, as he could have none for Cain's here. Suppoſe he do what he can, yet is he no Child of God, nor has Chriſt, or his Image; concerning which ſome of the Antients are of Opinion, that Cain's Sacrifice had a Flame of Fire as well as Abel's, only with this difference: Whereas the Flame of the Fire of God did lick up Abel's Sacrifice as it did Elijah's after, 1 King. 18.38. in Token of Acceptance, but the Flame of Cain's Sacrifice rebounded upon himſelf, and ſtigmatiz'd him (as thoſe that are Burn'd in the Hand for ſome Villany) not unlike to thoſe Flames of the Fiery Furnace into which the three Nobles of Babylon were caſt. They Burned thoſe wicked Men that caſt them in, Dan. 3.22. Even ſuch as had been over-forward both in their perſwaſion and in the Execution: God over-rules the Water to be a Wall to his People, Exod. 14.29. as he did the Fire there to ſlay his Enemies. See the Conſequences hereof in my Church Hiſtory, ſecond Plot.