A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. 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 be∣twixt 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 acknow∣ledge 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 De∣vils 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 be∣long'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

Messiah promised, call'd her second Son, Abel, which signifies (first) Vanity, either (1.) Be∣cause 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 in∣stead 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, be∣cause he was the first grand cause of his Parents long Lamentation, when he came to be mur∣dered 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 in∣carnate, 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 Roma∣nists 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣ceived 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 instructi∣ons 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 signify∣ing 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

he 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 him∣self, 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 cor∣rupt 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 be∣yond and without man; As the Efficient, God; the Material, Christ; the formal, the good plea∣sure 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 e∣lection) and of his Damnation, is wholly and solely flowing from those Vessels of wrath (them∣selves) 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of à simul and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 lauda∣ble particular callings, Cain was an Husbandman, and Abel was a Shepherd, though of a dif∣fering Kind, yet both good.

(4.) In then Religious concerns, both were Worshippers of God, both brought Sacrifi∣ces 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 consi∣d••rations do naturally flow from it.

(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 onely an Or∣dinance, is become (by the fall) both an Ordinance and a Punishment too.

(3.) Every Honest Calling hath [its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Agri∣culture, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 unprofita∣ble 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 Cal∣lings 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 Hea∣ven: 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 exter∣nal 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

(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 an∣tient 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 re∣newed again by the promise of Christ in the seed of the Woman, and though through Adams fall the World was become [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a Work-house, an house of Correction for mans sin, yet was it to be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 sacri∣fice, and tender their devout acknowledgments to their God. Thus Moses (recording this Sto∣ry) 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 hap∣piness.

(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 Abra∣hams house was religious.

The 2 account why Moses records this History, is to shew the mixture of Religion, that a∣mong 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 after∣wards.) 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 wor∣ship, 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 fa∣milies. 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 him∣self.

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

Luthers 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 Ortho∣dox 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 op∣pose Abel, but Abel offered no affront at all to Cain, for the Badge and Cognizance of true Re∣ligion 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 pri∣mitive persecutions which arose from heathens, men of an Heterogeneous and Different Pro∣fession, 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 Pre∣lates 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 al∣ways accounted [preces & lachrymas] her Prayers and Tears to be her best Weapons, ne∣ver 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)

attend 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 go∣ing 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 Call∣ings. 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 a∣right 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 need∣ful 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 reco∣very 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.

• This 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 Sacri∣fice, 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 Gos∣pel-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 Sa∣cred 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 A∣dam 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, there∣fore 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 Sa∣crificed.

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

been 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 Ratio∣nal 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 Re∣corded by Moses that those two Sons did Sacrifice [Mikkets Jomim] Hebr. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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: Undoubt∣edly 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 proba∣ble, 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 Pha∣raoh 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 onely 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 know∣ledge 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. There∣fore

all 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 Infer∣red;

(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 onely 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 Diur∣num] 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 Cal∣ling 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 (accord∣ing 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 (al∣most 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 Sa∣crific'd

their 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 Sabbath∣day: 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; in∣deed '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 ob∣servation 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 Antedi∣luvians (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

profitable 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Pa∣rents 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 Remark∣able 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 se∣cond 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 pro∣per persons: Hence observe, no man stands exempted from his personal attendance on Gods Ser∣vice, 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 ap∣pear 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 ac∣cording 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 extraordi∣nary 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 West∣morland, 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.)

The (1.) Reason is, Every one is personally Gods creature, so the bond of creation ob∣ligeth all to pay their personal Respects to their Creator. No man is his own, but Gods, there∣fore 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 recon∣ciliation: No man can redeem his Brother, Psal. 49.7. Nor give to God a ransom for him; e∣very man therefore (as the Israelites did) must bring his own Trespass-offering; as their Trans∣gression 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 hum∣ble 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 hum∣bly 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 pro∣pound 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 them∣selves, 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 Wor∣ship ought to have, his Worship was not [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 A∣dams 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 Ro∣mish 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 Wor∣ship 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

accurately 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 In∣struction, 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 ve∣rum 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, Super∣stition 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 a∣bout 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Super∣stition, 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 No∣tions 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 An∣tichrist, 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

Religion. 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 up∣on them, are no better than Will-Worship; Hereupon Augustin would have all Churches con∣tent 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 unani∣mously 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 Ido∣lolatria 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 in∣ducing 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 Reli∣gion, 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. No∣thing 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 exco∣gitata, 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 ac∣knowledgments 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 Re∣ligion, 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 Infer∣red, 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 Pro∣phets 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) out∣vies 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

to Gods tenderness to his Creatures, yet they misconstrue it in favour of their own penurious∣ness, 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 won∣derful 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 con∣sists well together, and is very useful for distinction of Persons one from another. Thus also [opinionum varietas & opinantium unitas non sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Holi∣ness, 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 Pi∣late 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 em∣brace 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 ve∣rily 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 ob∣serve, 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 pre∣figure, 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.
• ...

• 4. 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 Mo∣ses, 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 Ger∣many; 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 Imposi∣tum, 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 Con∣trition 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 foot∣ing 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: Da∣mascen calls fervent Prayer [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.] 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 row∣ling 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 there∣in to Heaven as Elijah did in his Chariot: Thus Prayer is the Souls Chariot wherein it is carry∣ed up to God, for no sooner is the heart melted (having the Stone in it, through grace dissolved)

but '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 Gol∣den 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, ina∣smuch 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-offer∣ings. 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, om∣nia: 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, there∣fore 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 Eucha∣risticum] 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Eucharist or Thanks-giving: Or (ac∣cording 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

to 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 In∣ferred,

(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 Rigo∣rous 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, Re∣pentance, and works of Piety and Charity?) yet were their presents Ridiculous as well as Supersti∣tious, 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. Cy∣pria•• 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 obrepe∣ret ex hommum Commentis ad vitianda sacrificia, nihil observatu dignum deus omisit, nequid aggre∣di, auderent homines nisi ex Dei praescripto: Inde colligere promptum est quantopere fugienda fit teme∣ritas, & 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 Su∣perstition 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 other∣wise 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

was 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 Justifi∣cation; 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 Congrui∣ty 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 sa∣crifice, both came to one Altar, and both brought lawful and warrantable Worship, no diffe∣rence 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 in∣verts 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 ob∣serve 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 Ho∣liness, 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 Pro∣phet) 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 Pro∣phet, 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 digni∣ty in the World ; but afterwards the Beggar is placed before the Glutton according to his Spi∣ritual 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

some 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 Cere∣mony, 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 Bro∣ther 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 Ma∣stery 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 bles∣sing, 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Wor∣ship. 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, provid∣ed 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.

1. 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 Fun∣damental cause of Difference, preferring Abel before Cain. This was the Head and Fountain of that discriminating and distinguishing Difference between them, as afterwards betwixt Ja∣cob 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 dis∣honour, 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 mani∣fests 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 him∣self 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.
• ...

• 2 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 differ∣ence 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 here∣after in Heaven▪ mean while we must adore what we cannot compass or fathom, crying, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 Acti∣on, Gen. 4.4. But unto Cain's Person first, and then to his Action or Offering God had not re∣spect, v. 5. though God put a difference in his Eternal purpose, yet Men also put a differ∣ence 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 accep∣tance 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, be∣cause 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 de∣vices (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 de∣vices, 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 con∣demn, 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 Mo∣ses'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

Breath, 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 mate∣rially, 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 Mu∣sick, Cant. 2.14. and 4.3. and his most fragrant Perfume, Psal. 141.2, 3. not only com∣ing 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) in∣somuch 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 se∣cond 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 [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] 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 be∣fore 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,

grudging 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 them∣selves, 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 Hea∣venly 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 se∣cond observation: The bare outward action of Divine Worship will not commend us to God, with∣out 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 ga∣thered 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 punish∣ment, (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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to Mountague. Such as was first in nature, in order and in excellency. But Cains Infi∣delity (or want of Faith) undid him, he did not only bring [Macrum Sacrificium] a lean Sa∣crifice, 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

Faith its due and dignifying denomination: 'Tis Faith here that distinguisheth the Matter, Na∣ture 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 acti∣ons; Jacob (by his having Faith) got the blessing, and Esau (by his wanting Faith) lost it, 'twas pre∣sumption, not Faith that Esau came with to his Father, for he said presumptuously [Let my Father a∣rise, 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 Ser∣vices 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 sin∣cerity 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) keep∣ing 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 Sacri∣fice 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 accep∣table, 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 ac∣ceptance 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 Sa∣crifice, 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

he 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 be∣twixt 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 Ser∣vices 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 al∣ways 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 Ser∣vices (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 com∣placency 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 Sa∣crifice 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 righ∣teous

Mans 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 inti∣mate 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 appro∣bation to acceptable Sacrifices, Levit. 9.24. The people shouted, as their Token of rejoi∣cing 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 So∣lomon, 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 accepta∣ble, 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 wa∣ters 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 in∣deed,

and delightsom, yea, ravishing unto God, Cant. 4.9. The same Lord Jesus was ra∣vish'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 Spi∣rit 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 Exter∣nal 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 tri∣umph'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, &c; 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 Non∣acceptance. 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.

4. 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 be∣fore) 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.