A Complete History and Mystery of the Old and New Testament

CHAP. VII. Of Cain and Abel.

HAving shewn the Creation of the World to man's banishment out of Paradise (which being a very large Subject, required the larger discourse upon it) let us now go out of Paradise (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 maintained it for himself in it, notwithstanding all the enmity he had put betwixt the seed of the Serpent, and the seed of the Woman, Gen. 3.15. The first specimen of this lasting and everlasting enmity appeareth in the two first Sons that ever were born into the World, to wit, in Cain and Abel, who were certainly begotten not in Paradise, 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 Paradise 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 Woman's Seed, and the threatening of a dolorous birth. Therefore in this hope he went in unto his Wife (which the Holy Tongue all along expresseth by [Jadang] or knowing her ) upon this God gave Eve the Blessing of conception, and then had she smarting experience both of the Sorrows of conceiving and of pain in bringing forth, according to the Divine Doom passed upon her for her sin, Gen. 3.16. Yet this pious Mother (at the birth of Cain her first-born) doth acknowledge God's goodness for saving her from those Sorrows, and Perils of birth, and delivering her of a lovely Son, such as the World had never seen before, and therefore she would consecrate him to God, as she had received him from God, saying, I have got a man from the Lord, Gen. 4.1. Although in this the good Woman was greatly deceived by her Sons degenerating into the Devils offspring; 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 God's 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 belonged not to her, but Adam willingly indulged 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

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, called her second Son, Abel, which signifies (first) Vanity, either (1.) Because she then understood the Vanity of her own thoughts in mistaking Cain for the promised seed: Or (2.) Because she was now more sensible of the Vanity of Human life unto which all were subject in their fallen and mortal State: Or (3.) Because (as some say) she foresaw that Abel would be Murdered by Cain suddenly, subtly and sinfully, so he would be a most memorable Monument of Human Misery and Vanity: Or (4) Our first parents repenting of their sinful fall resolved (as others say) to devote their first-born Son to the Worship of God (which Law was ever after observed till the Tribe of Levi was brought in by Moses Law instead of the first-born, Exod. 22.29. Numb. 8.15, 16, 17, 18. And their second Son, to the Affairs of the World, which compared to God's Worship, is but Vanity, therefore they called his name Abel: And the Hebrew word Abel signifies (secondly) Luctus, lamentation, because he was the first grand cause of his Parents long Lamentation, when he came to be murdered by the hands of that bloody butcher his brother Cain, who was so far from being the Angel of the Lord, or the Lord and Messiah, that he was rather the Messenger and first-born of the Devil (though he was the first-born and so the High-priest of the Family) yea a Devil incarnate, thus to devour and destroy his own and only Brother Abel.

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

(1.) Such was the unspeakable goodness of a most gracious God, that notwithstanding the sin of man, he would not abolish his own blessing promised 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 God's 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 Honorable Ordinance, ( Heb. 13.4.) are Reproachers of God (himself) the Ordainer of it, such are the Romanists who impose that Doctrine of Devils in forbidding it to their Votaries, 1 Tim. 4.1.3. In the mean time being insensible, that Whoremongers and Adulterers God (himself, if man will not) Judge.

(3.) Parents are taught here to be truly thankful to God for those Children whom he graciously giveth them, as Eve was here, and as Jacob was after, Gen. 33.5. 〈 in non-Latin alphabet 〉 , Sept. Child • en are God's 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 God's blessing: This was a fit L • sson for Solomon who of a 1000 Wives and Concubines begot only one Son (that we read of) and he none of the wisest.

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

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

The (sixth) famous Remark is; The marvelous and Absolute Power which the Principal Potter hath over his Clay in framing and forming of Earthen Vessels whether in the Womb or in the World; God's Sovereignty is eminently observable, in respect of Order as well as End; As God's End is wonderful in making up some Clay Vessels for honor, and others for dishonor, according to his own uncontrollable Counsel and Pleasure; So God's Order hath unsearchable wisdom in it here, in framing and forming first, not the Vessel of Honor, Abel, but the Vessel of dishonor, Cain, inasmuch as he was the first-born: Cain's 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. Augustine saith of Abel, By Grace he was predestinated, by Grace he was elected, by Grace he was an Alien below on Earth, and by Grace he was a Citizen above in Heaven, yet as to himself, he sprang from that corrupt Mass of Mankind which was then fallen 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 forever, but Cain should be rejected, as a Vessel of wrath and a reprobate head of the City of the World, to be tormented forever with the Devil.

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

(4.) Such is the Sovereignty of God (that great Potter) over his Clay of mankind, that out or that common corrupt Mass, even of men equally involved in the fallen Estate, he chooseth 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 Sovereignty, Rom. 9. from 15. to 22.

(5.) The procuring cause of this most gracious Election of the Vessels of honor, doth not arise from foreseen Faith and Works or anything 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 Predestination) without a bottom, showing all its causes to be merely beyond and without man; As the Efficient, God; the Material, Christ; the formal, the good pleasure of his wilk; the Final cause, for the Praise of God's 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 man's praeterition or being passed by (as properly opposed to election) and of his Damnation, is wholly and solely flowing from those Vessels of wrath (themselves) who do fit themselves for destruction, Hos. 13.9. Mans damnation is from himself, though his Salvation be not so, but is the free Gift of God, Rom. 6.23. Carnal reason must not reprehend what it cannot comprehend. Assuredly, God being a free agent, cannot be unjust to any, because he is bound • o none to bestow Grace and Salvation on them.

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

The first Worship of God from man (we read of) is mentioned 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 〉 of à simul and 〈 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 laudable particular callings, Cain was an Husbandman, and Abel was a Shepherd, though of a differing Kind, yet both good.

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

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

(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 privileged 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 toilsome Occupation; for pains and weariness was a punishment for his sin, his labor which (before the fall) was only an Ordinance, is become (by the fall) both an Ordinance and a Punishment too.

(3.) Every Honest Calling hath [its 〈 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 skilled 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 itself 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 skilled in that of Shoemaker too, in making such a pair of Shoes for the Stagg (to wit, his four hoofs) as last longer than the Stagg himself, and so it may be said of other Callings, whereof God is the Father and Founder, seeing all Arts (Invented by men) are but an Imitation of Nature framed by God. God ought to be praised for the Art of Agriculture, the Husbandmans God doth instruct him in all his actings, Isa. 28.26. and no less God doth for all other Artificers (though few do acknowledge it) inasmuch as right reason and the exercise of it is from the Lord.

(4.) 'It is 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 〉 , a public creature, not born for his own ease, but for the advantage of the commonwealth: And the Prophet puts a direful Doom upon this sin, He shall die that hath done no good among his people, Ezek. 18.18. One that lives in Idleness (without an honest Calling) is but [ Inutile pondus Terrae, an unprofitable burden of the Earth, and seems to be born for no other end save [fruges consumere natus] to spend the fruits of the World as an useless spend-thrift.

But If we grant the second notion, that Cain and Abel did choose their own Distinct Callings by their own natural inclinations, and that the one became an Husbandman, the other a Shepherd by their own free choice, Gen. 4.2. Then it may be looked upon as a Divine description how God distinguisheth the Godly from the Wicked, for God's word, in calling Cain a Tiller of the Ground doth describe him to be a carnal caitiff, an Earthly-minded man, plodding all down to the Earth, in plowing the Ground and never once looking up to Heaven: the Earth was Cain's Throne, and his Foot-stool was Heaven, trampling Heavenly things under-foot. This is a complete 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 rustic Plow-men, and this reason may rationally be rendered for it, for the former have nothing so many provocations to exasperate their choler among those meek creatures (their Sheep) as the latter have among their untamed Heifers: besides, as Shepherds have fairer opportunities, so they have more frequent and familiar occasions of being admonished concerning God and His good Blessings (as David was, Psal. 23. throughout) their very office being a daily and devout contemplation.

2. As to their general calling, they had a parity or equality in this also, so far as the external part of worship will extend; for both brought their Sacrifice to the Lord, Cain had been trained 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 Honor and his Lord's 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 ancient as the Creation. They were as twins born at the same time, and both at one birth: No sooner was the World made, but there was worship done to the maker of it, even in the State of Innocency; God made the Angels to adore him in Heaven, and Adam to adore him on Earth, God imprinted the Stamp of Divine Worship in Adams heart before his fall, and though through his sin that impression of Religion was much defaced at the first, yet was it much renewed again by the promise of Christ in the seed of the Woman, and though through Adams fall the World was become [ 〈 in non-Latin alphabet 〉 ] a Work-house, an house of Correction for man's sin, yet was it to be [ 〈 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 sacrifice, and tender their devout acknowledgments to their God. Thus Moses (recording this Story) gives a plain relation of the antiquity of Religion, that it is no new devised Fable, but is as ancient as the World: Hence may be inferred,

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

(2.) 'It is hence inferred also the Absurdity of Irreligion. Profane 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 Abraham's house was religious.

The 2 account why Moses records this History, is to show the mixture of Religion, that among men who profess and practice 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.

Abel was a righteous man, Mat. 23.35. And said he would not give God his lean, but his fat, and Cain was a wicked one, 1 Joh. 3.12. And said he would not give God his fat, but his lean, his Service was superficial only, feigned service, his heart was not in his work (as afterwards.) So it was rejected; but Abel served God with the best of his flock, and with the best of his heart too, so found Acceptance with the Lord. Hence may be inferred, (1.) None must rest in External acts of Worship; a man may be a worshiper of God with outward worship, yet be a wicked man as Cain was, (2.) The families of good men may have in them bad worshippers, Adam had his wicked Cain, Noah his cursed Cham, Abraham his scoffing Ishmael, and Isaac his profane Esau; yea our blessed redeemer had the Devil Judas in their families. This Apology Augustine made to qualify 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 Patriarchs, or my Lord and Master himself.

The third Inference is, That there will he close Hypocrites in the Church of God (as well as in our houses) some that say they are Jews, but are not, the Angel of the Church doth find them Liars, Rev. 2.9. Some men's sins go before hand to Judgment, and some men's sins follow after, 1 Tim. 5.24. 'It is 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 discovered 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 Abel's religion was approved, but Cain's was disapproved, this breeds such a difference and occasions such a Quarrel a • could not be carried 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 Luther's saying, [Odia religiosorum sunt acerbissima] the Dissensions about Religion are the most irreconcilable dissensions, and according to Christ's 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 itself) kindle any fires, v. 49. But this falls out by the Strength of man's 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 Egyptians abhor the Israelites for their worshipping of God in a differing manner from their Worship, Exod. 8.26. And how did Jezebel swear Elijah's 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 Arians against the Orthodox in the time of Athanasius, whose life they incessantly sought by many forged falsehoods: Oh what animosities arose betwixt the Mother and the Son (to wit, Constantine Copronymus and his Mother Irene ) about worshipping of Images, insomuch that the Son deposed 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 God's Word Stigmatizeth the false and formal Religion, and here it begins, showing how Cain did most maliciously oppose Abel, but Abel offered no affront at all to Cain, for the Badge and Cognizance of true Religion is Meekness and Love? Where the Power (as well as the Form ) of Godliness is, it teacheth to bless them that curse us, and to pray for them that persecute us, Luk. 6.28. Rom. 12.17. Whereas blind and Superstitious Zealots know no bounds in their rage against those that differ from them, and oppose their superstitious fooleries: Not to insist upon the ten primitive persecutions which arose from heathens, men of an Heterogeneous and Different Profession, but to instance only in two.

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

1. Such was the rage of the Arians (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 opposed their Lying Doctrine in denying the Godhead of Christ.

2. The Antichristians or Church of Rome have even outvy'd and out-done the Arians in Barbarous and Bloody Butcheries, as Ecclesiastical History does abundantly Testifie: And Christ's words hold true of them concerning their Descent and Parentage, that they are the Children of them that killed 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 Ruin: That Whore of Rome is drunk with the Blood of Saints, as I show at large in my Antidote against Popery, in that Title of the Romish Religion is a Bloody Religion. To add no more here, save only an Instance in those Scarlet Days of Queen Mary (in our Land) whose Reign did swim in a Sea of Blood: How did her Popish Prelates even glut themselves in the Gore of poor Protestants; and not only warming their blind Zeal with Burning the Bodies of the Living, but Tyrannizing also over the Bones of the Dead (as of Bucer and others) which they took out of their Graves, and Burnt them (as if every Bone had been an Heretic) into Ashes. Whereas (on the other hand) Religion in Truth and Sincerity hath always been full of Mercy, and when the true Church hath been in Misery (by the malice of her Persecutors) she hath not rose up in Rebellion against them, but always accounted [preces & lachrymas] her Prayers and Tears to be her best Weapons, never falling upon her Adversaries with Fire and Faggot, as they do upon her. Thus we see three grand Reasons why Moses Records this History: yet further Moses minds us herein of two great Truths.

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

The second Divine Truth Moses teacheth in this History is, That every Man (beside his particular Calling) must mind his general Calling also: There be some Atheistical Persons that stick not to say, Let those that have leisure from secular Employs (such as Church-men are) 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 Christ's being in the Temple among the Doctors, was not any hindrance to him from going home to be subject to his Parents, Luke 2.46, 51. There is a proper Season for both, and everything is beautiful in its peculiar Season: Subordinate things are not contrary, but may and must consist together Christ's 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 God's 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 uneasy 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 God's Worship with sourness of Spirit, 'tis an Infallible Evidence that they have made no good Bargains for their Souls at that time, for 'tis an undeniable truth, that the Duties of our general Calling should better dispose us for the Duties of our particular Callings. No Man is Born (principally) to serve himself in his particular Calling, but his God, and himself in Subordination to God, and so the particular Calling must be Subordinate to the general, and Prayer (which is a duty of the general Calling ) must every Morning fetch down a Blessing upon the Duties of the particular: Yea, 'tis not enough to pray (for God's Blessing upon our Labors,) 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 God's fear (and in God's favor ) all the day, Prov. 23.17. and this is dividing aright for God. He is a wise Merchant indeed, that can drive a Trade in both Indies, but he is wiser that can drive on his particular Calling on Earth, and his general in Heaven. Those two Sons of Adam are mindful of both those Trades and Callings, and their practice is for us a pattern, as is apparent from those particulars.

• 1. Cain and Abel lived not in the State of Innocency, but in that of the Fall as we do: Had Man never sinned, God expected some solemn Service from him; how much more needful is our serving God since the Fall, for testifying our Repentance, and for Sueing out our Pardons, and for seeking Reconciliation with God from whom we have fallen, and with whom we have fallen 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 fallen State, and what they did for recovery out of that State, we ought likewise to do the same.
• 2. This Service of theirs was after the promise of Christ in the Seed of the Woman, Gen. 3.15. that first Gospel which ever was Preached; so 'twas Gospel-service which Cain and Abel performed here; and surely Evangelical Duties concern us as well as them, yea us more than them, seeing Christ was only promised to them, but he is manifested to us, and preached to all Nations, therefore we should abound in our Religious Service more than they.
• 3. This Service of Cain and Abel was before Moses, long before the Law; so it doth not concern the Jews only, but us Gentiles also, even all Men in general to the end of the World. 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 God's Sovereignty over them, and their Dependency upon him, Rom. 2.15. so that none of Adam 's Off-spring can plead exemption from this natural Duty, but all (Jews and Gentiles that have been, are, or shall be) are equally bound by the very Law of Nature to this Moral Duty of some Spiritual Service and Worship to God.
• 4. And Lastly, This Service of theirs was done [per modum Sacrificii] by way of Sacrifice, and so it representeth to us the great Sacrifice for sin, to wit, Christ upon the Cross; and it also remindeth us of all those Spiritual Sacrifices which we must offer up to God in Gospel-times, to wit, the Sacrifices of a broken Heart, and of a contrite Spirit bleeding for sin, Psal. 51.17. yea, and Sacrifices of praise (our Thank-offerings to God) for his providing us such a Savior, Psal. 50.14, 15, 23. and for finding such a Ransom for us, Job 33.24.

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

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

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

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

1. The Persons who they were, Cain and Abel, not only Brethren, but (as some think) Twins too, because their Mothers Conception is mentioned 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 conveyed 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 cried 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 Poison that Satan had breathed into fallen Man, for Adam begot Cain (not in God's, 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 called this Son Abel, which signifies vanity, [Kol Adam Kol Abel] every Man is all vanity: Cain Built the first City (that ever was in the World) in the Land of Nod, Gen. 4.17. where (after the Flood) Babylon was Built, therefore his City holds out the Carnal City; and Mystical Babylon (to wit, Rome ) was Built by Romulus, who Murder'd his Brother Rhemus as Cain did his Brother Abel; yet Abel by Faith Conquer'd the Serpent, though not without Jacob 's halting by a Wound in his Heel, he was the first Martyr of the Church who swam to Heaven in his own Blood. In a word, whether those two Brethren (of differing Dispositions and Significations) were both Born at one time is uncertain; yet this is most certain that Cain 's Worm and Abel 's Voice (in his crying Blood) were both of one Age: Those two Brethren were the two Persons who there Sacrificed.

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

'It is 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: 'It is 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 God's 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 Savior of all, from being Idiots, 1 Tim. 4.10.) Hence the very Instinct of Nature might suggest to them, that it was but a Rational Service to offer up to their Creator something of those Creatures that God had graciously given them, as a due acknowledgment of their Homage to him who is Lord of all, Acts 10.36. Thus the Light of Nature doth Dictate this due Debt and Duty to the very Blind Heathens who (in all their Emergencies) do pay this kind of Homage, even to the unknown God, Act's 17.23. That God should be worshipped is Natures Law; only 'tis plainly Recorded by Moses that those two Sons did Sacrifice [Mikkets Jomim] Hebr. [ 〈 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 passed over those two Sons Heads, a long time had gone over them; from whence may be inferred, that Man naturally maketh but a slow progress in the practice of Piety: Undoubtedly Adam did instruct his Sons in the Worship of God from their very Infancy (as before.) Thus the Jews teach their Children from five years of Age, which (they say) was Adam 's practice, but when did Adam reap the Fruit of his pains which he took with his Children? Was it in the Morning if their days? No, it was a long time ere they came to this proficiency in Religion, so as to Offer Sacrifice. They soon learned their Secular Trades; the one to seed Sheep, and the other to Till the ground; but this Spiritual Trade, the Trade of Godliness was long in Learning. They were now grown up to an Adult Age, having now distinct Dwelling places according to Pareus, and after Cain 's Marriage according to Hugh Broughton, who rationally argues, that Cain 's Wife-must be Adam 's Daughter, and he must be Married to her before Abel 's Murder, which was occasioned by the Issue of this Offering: Now no Man can well imagine that Adam would bestow his Daughter upon a Murderer, especially a Murderer of his own Son, and of his own Brother, and Brother to her who was his Wife, yea, and upon a cursed Vagabond and Reprobate, &c. all this doth declare it very probable, that they were grown up to ripeness of years, before they could learn (and take out) this Lesson of the Mystery of Godliness, so called, 1 Tim. 3.16. Nay, 'tis not called a Mystery only, but a great Mystery, so requires (without Controversy) a long time to learn it.

The old Adage saith, Nemo nascitur opifex ceu artifex. No man is born a cunning workman or skillful artist, to become such is a work of much time, seven years Apprenticeship 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 anything compliable to it, by our first birth, we are altogether void of it, we are born in a state of enmity against it, Rom. 8.7. our whole frame is out of frame for it. The Voice of Pharaoh is the voice of every natural man, saying, Who 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 only 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 Christ's 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 Mechanic Trades young Apprentices must have some considerable time to learn them, before they can be Masters of them, yet a longer time is required to attain the knowledge of the Mystery of more Intellectual Arts, and Sciences; Such require long study, many Watchings and much Weariness: Hippocrates said of his Art of Physic, [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 Physic: All this holds true concerning the Trade of Godliness.

A man may be a long student in this Divine Art, yea and press forward too to the mark all his days, as Paul did, yet never be able to attain to the perfection of or in it, as Paul could not, Phil. 3.12, 14. no not though he was rap'd up to the third Heaven, 2 Cor. 12.1, 2. Therefore 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 dullness to learn it, as Cain and Abel here were dull at it, who having been trained up from their child-hood to it by their Godly Parents, yet was it a very long time e're they learnt to offer Sacrifice. Hence may be Inferred;

(1.) The mischief on Mankind by the Fall, to wit, man's dullness to learn anything 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 dullness through Original Sin.

The (2.) Inference is, Oh the misery of those persons who want instruction in Families and Assemblies! how blind and brutish must all such be, and how unskillful 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 Paul's Church) before a complete 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 only much to learn, but also much to unlearn in this mystical occupation by the help of the Ministry, [Discere & dediscere est cujusque Christiani pensum, opusque Diurnum] The daily task and work of every Christian is not only to learn the good things of the New-man, but also to unlearn the evil things of the Old-man, the latter must be put off by the grace of mortification, as the former must be put on by the grace of Vivification, Eph. 4.22, 23, 24. and both these two are done by the work of the ministry, v. 12, 13. yea and the Calling of a Minister hath this unhappiness and disadvantage, above all other callings in the world, in as much as men of other callings do always find their work next morning as they leave it over night, but let men of the Ministry warm their people's 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 warmed and thaw'd by the blessing of a constant Ministry to teach them the art of piety, and to fetch them from all their Out-strays. Thus much the first construction of that clause [in process of time] taken Indefinitely and largely teacheth us.

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

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

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

(1.) Of the first at the end of the years, to wit, at the time of Harvest, which (according to the Jews computation) was the end of the year, for they conceive, that the World was then Created, seeing the fruits of Paradise were then fully Ripe, and all things then were in their maturity and perfection: This was about the seventh month or our September, and though the Jews were accustomed to Sacrifice every month, yea every week (witness their New-Moons and their Sabbaths, ) yet this seventh month at the end of the year they spend (almost all of it) in their public 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 Ethics, telleth us, that there was a time observed for public Sacrifice about Harvest among the Heathen: and Pliny records of Numa (who was the Roman Moses ) that he made a Law, which enjoined the people to take nothing of the Harvest to themselves, before they had Sacrific'd their first fruits to God, and that at the end of Harvest there should be public 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 Honor 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 honor their Creator with offering to him some of their Creatures (he had given them) as their Homage to the Lord of Lord's, 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 mar'd it▪ did certainly observe the Sabbath, and the returns of God's 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 concerned that age (and that especially which first lived in the World) as well as the following Ages thereof, to regard and remember; indeed 'tis likely enough, the Sabbath was much neglected and forgotten before the Law. Therefore God solemnly made a revival of it upon Mount Sinai, Exod. 20.8. and did often oblige the observation of it after, as Exod. 31.14, 15. and Levite. 23.3. &c. God made known to them his Holy Sabbath, Neh. 9.14. Notwithstanding all the neglects of the Sabbath by those Antediluvians (or Fathers before the flood) who were bad men, yet there were other good men (the Holy Patriarchs) who did (from the beginning) most conscientiously keep it, and who did (all along) most carefully instruct their Children in the sanctification of the Sabbath, and in the service of God by Sacrifice upon the Sabbath-day. And I cannot but think (not seeing any •• gent reason to the contrary) but that this first Holy Patriarch (Adam) thus trained u • his Sons, who (according to their Education) offered up to God on the Sabbath-day. Hence may be inferred,

(1.) That there hath been a joint and public 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 public 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.) 'It is a most comfortable mercy, a blessed Privilege 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 〉 , or Parents instructing their Children is an ancient and should be the constant care of all, and no duty can be more clear than this both in the Old and New Testament. Hereby the Church of God is propagated, and the blessing of the Covenant is conveyed from one Generation to another, when Parents learn their Children the things of God.

The (3) circumstance is, the place where, which the Scripture of Truth mentions not, yet the Hebrew Doctors undertake to tell us thus far, that in the same place where Adam first sacrificed, there Cain and Abel offered Sacrifice, and probably it might be the most Remarkable place for God's 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 offered 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 called Mount Zion, for Isaac was offered on the former (so called, Gen. 22.2.) And the Temple stood upon the latter, 2 Chron. 3.1.

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

The (5.) circumstance is the matter what, to be spoke unto, in the Substance. Now as to the Substance of it, look upon it in common, and both Brothers concerned 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 prayed for them, as Job did for his, Job. 1.5.) To serve God for them, well knowing that would not free them from personal devotion due to God from them, they must come and Sacrifice for themselves in their own proper persons: Hence observe, no man stands exempted from his personal attendance on God's Service, but everyone owes an Homage which he must pay in his own person. This is proved both by Scripture and Reason.

(1.) By Scripture, every man under the Law (whether Israclite or Proselyte ) was to appear personally and offer to the Lord for himself at the door of the Tabernacle, and whoever did not so, was to be cut off from his people, Lev. 17.3, 4. And in their more public Feasts, God expressly enjoined them, that three times in a year all their males shall appear before the Lord in the place which he shall choose, and none shall appear before the Lord empty, every man shall give according to the gift of his hand, Deut. 16.16, 17. And there is a moral equity in all this under the Gospel, every man must pray and hear, &c. for himself, unless when there is an extraordinary dispensation from God himself the Law-giver unto its: No man must think it enough to serve God by a Proxy, or by way of deputation: Not the Husband for the Wife, nor the Wife for the Husband; not the Parents for their Children, nor Children for Parents; not Masters for Servants, nor Servants for Masters, but all for themselves as well as one for another, Josh. 24.15. I and my house will serve the Lord, saith Joshua, 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 showeth us in the Parable of the Virgins, Mat. 25.1. &c. That every Soul must have Oil in their own Lamps and in their own Vessels to furnish their Lamps. The five foolish Virgins who neglected to provide Oil for themselves, could not prevail for Life and Salvation by that Oil 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. 'It is true one Earthly King may treat another in Foreign parts by his Ambassadors, 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 honor to do so, as David did often, who esteemed it greater honor to be God's Servant, than Israel's King, Psal. 18. Title, All men high and low must have Grace for themselves, and Worship for themselves; none are exempted from personal Duty: 'Twas profanely spoke by that profane Earl of Westmorland, that he had no need to pray for himself, he had Tenants enough to pray for him: Such as do duty by a Proxy only, shall also have Heaven by a Proxy only: As is our work, so are our wages.

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

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

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

The (3.) Reason, Everyone hath personal dependency on God for a supply both of their Temporal and Spiritual wants: Now 'tis but Reasonable Service, Rom. 12.1. That all persons should carry their own Pitchers to this Fountain of Life, and should turn the Cock both of Grace and Mercy for their own supply; Thus God hath ordained. [ For this grace and this mercy, I will be sought unto, Ezek. 36.37. God loves to put his bounties into the hands of those that beseech him for them, and to bestow his Temporal and Spiritual benefits upon humble and holy beggars: If the very Devils beseech Christ, he hath (in some cases) something to grant unto them, Mat. 8.31, 32. How much more hath he to grant unto Saints who humbly and heartily beseech him for them: God loves to give his gifts to such as personally pray for them, which he will not send to them by another hand; thus Christ handed out healing to those that made their personal application to him for them: Oh how he loved to hear them propound their own desires (for healing) to him, therefore did he oft draw out their desires with his own Questions to them, saying, What 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 beforehand with all, and therefore as we all have received mercy from God in our own proper persons, so we should return duty to God in our own proper persons also, from all this 'tis inferred, That all persons must seek Grace and Mercy for themselves, and be personal in their own devotions; Parents should bring their Children, and Masters their Servants to wait upon God for the good of their own Souls, Exod. 10.24. and Acts 10.33.

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

1. Of the first, That it was Adam 's practice appeareth thus, when he (who was the perfectest Man on Earth, the godliest Man of Mankind in his State of Innoceney ) could not work out his own Salvation, much less after the Fall could either he or his do it, hereupon the promised Seed of the Woman (Christ) being proposed to him, he embraced the promise, and (as God had taught him) offered 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 Christ's Sacrifice represented to them as their only Atonement. Hence this observation naturally ariseth. All Divine Worship must have Divine Warrant; for this first Recorded Worship (we read of in Scripture) was Lawful and Warrantable Worship: The Romish Church doth (indeed) build much upon this first Worship, as being a Divine Worship pleasing to God, yet not commanded of God, and (say they) why should our Romish Worship be condemned as super statutum, or Superstitious Worship, though it be not commanded by God, nor a Worship warranted by the Word of God: Against this Romish Plea I thus argue.

(1.) 'It is a false Plea, as the premises show. 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 remained in the Families of the Patriarchs until Noah, and so downward until the writing of the Law by Moses.

(2.) 'It is 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 expressly 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 Worship Angels, as Col. 2.18. and Revel. 19.10. and 22.9. Nor (2.) Devils, as Levite. 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 received it by prophetical Instruction, by Spiritual Tradition, and by Divine Revelation from his Father Adam: This Solemn Worship God first gave by Inspiration to Adam, Adam by Tradition to his Off-spring, and God afterwards confirmed it by a written word of Law, Lev. 2.12. & 3.7. &c.

Inferences from hence be, (1.) The oldest Religion must needs be the truest Religion [Id verum quod prius, id falsum & Adulterinum, quod posterius] saith Tertullian, That's the True Religion which is the first, but that's false and Adulterated which cometh after. This our Lord teacheth in the Parable, Mat. 13.24, 25. The field is first sown with good Corn, and then the Envious one comes after to super-seminate and sow his Tares of Idolatry, Superstition and Heresy, 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 falsely call their Religion the old Religion (which I show in my Antidote against Popery) to be a new, novel, upstart Religion. Papists would cheat us as the Gibeonites did Joshua with old Shoes and clouted, Josh. 9.3, 5, &c. but we argue against them (in those Controversies about the Invocation of Saints and Angels) Did ever Adam, Abraham, or any of the Holy Patriarchs pray to any Glorified Saint or Glorious Angel? and so in other points of Popery: Whereas our Reformed Religion is as Ancient as the Word of God, wherein it is found (long before Luther ) and where the Romish Religion never came. The purest Water is to be found in the Fountain, but the Streams may contract pollution from a muddy Channel. The true Worship of God was first established in the World, then Superstition and Idolatry came in after, yet (some think) 'twas a great while after, for though the Fall fetched 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 〉 Soli Deo Debita, a Service due to God alone, and we do not find upon Record any Idolatry upon foot for a long lime in the World. God was so Jealous of his Worship, that for some considerable space of time he would not suffer that (as yet) to be corrupted; so that Religion is much older than Superstition, and therefore we should inquire after the old way, which is the best way, Jer. 6.16. and 18.15. and the ancient paths; as the old Wine is better, Luke 5.39. so is the old way, that is chalked out in the Word, and walked in by the Patriarchs and Prophets, we should set a jealous Eye upon Novelties, and shun untrodden paths as dangerous. Beware of new Notions that cannot be proved to be old Truths, as 1 John 2.7. Old Truths may have a new Restitution, but cannot have a new Institution.

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

The second Inference is, to look for Divine Warrant for every part of Divine Worship. Any adding of Human Inventions unto Divine Institutions is no better than a Plowing with an Ox or an Ass, and a wearing Linsey Woolsey Garments, which are of the Household Stuff of Antichrist, to be cast out Neh. 13.7, 8. and ought not to be worn in Christ's 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 Christ's stamp upon them, are no better than Will-Worship; Hereupon Augustine would have all Churches content themselves with those few Ceremonies that are contained in the Canonical Scriptures, so Gallasius upon Exod. 22.7. adviseth, and so Whittaker and our Protestant Divines do unanimously reject all Popish Ceremonies upon this Ground [quia nil tale out factum aut dictum, ceu institutum a Christo, ergo ne sapientiores nos ipso & Apostolis fore arbitremur.] Because no such thing was either practiced, 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, imo Idololatria coram Deo:] Whatsoever is either prayed, or preached, or practice'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, imo nec quidem potest Additio nominari: in Additione enim utrum{que} manet, & contraria • se invicem tollunt] the inducing of contraries is not wont, nor indeed can be called 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, 'It is an undeniable rule of Religion, that God must be Worshipped as himself prescribeth, not contingently, but indispensably. So Dr. Willets first Doctrine upon Lev. 1. How exact was God in Tabernacle Worship? Exod. 39.43. and will he not be so in Gospel-Worship? God will say to men (in all parts of his Worship) who hath required this (and that) at your hands? Isa. 1.12. whatever hath not Divine Warrant from God's Word is but strange fire in Divine Worship. Lev. 10.1. Nothing is to be brought into the Worship of God (as a part thereof) without divine direction: all the rites of the Sacrifices, and all the parts of the Tabernacle (even to a pin) were of God's prescribing, all were according to the pattern, Heb. 8.5. none were [privato Mosis arbitrio excogitata, sed Divinitus revelata] devised by Moses brain, but were all Heaven born: God will have [modum à se praescriptum] the very modes of Worship of his own prescribing, saith Chrysostom, and 'tis not an honor, but a dishonor to God to introduce anything into his Worship either against or beside his command: Idem.

The third propriety in the substance of this service is, It was also costly Worship; there was cost in both their Sacrifices, they put not God off with empty complements, and verbal acknowledgments of superficial and perfunctory shows, but the one brings his Sheaf, and the other his Sheep, both these were cost to themselves, yet did neither of them account it lost upon God. Hence observe that then doth man serve God to purpose, when he will not stick to be at some cost, in his service. All men can willingly give God the Cap and the Knee, yea and the Lip too, but when it comes to cost, then they shuffle off his Service: men naturally love a cheap Religion, such as costeth them little or nothing, whereas all persons should honor 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 honor God with his own cost. Thus the good Woman had her Spikenard of great price to bestow upon Christ, Joh. 12.3. from whence may be Inferred, Oh what a shame it is for Christians to account that Worship best, which is most cheap, and costs them least! either men count not the cost (Luke 14.28.) Or are not willing to come to the cost of it. Oh what an heavy yoke, would Moses Law be to such narrow-soul'd men, which required the Sacrificing of so many of their Sheep and Oxen, as Solomon (at one time) offered 120000 Sheep and 22000 Oxen, 1 Kin 8.63. How may wretched Jezebel (whose very name is become a Cursed name ) rise up in judgment against many under that blessed name of Christians? In as much as she could be at the charge of maintaining 400 Prophets of the Groves at her own Table, 1 Kin. 18.19. yet many seemingly (yea really) far better do grudge at any cost for maintaining one single Prophet of the Lord: her blind zeal for Baal exceedeth a better zeal for the true God: yea and Cain 's zeal (as bad as he was) outvies the zeal of too many that neither have a Sheaf, nor a Sheep for God's Worship: oh how most men abuse those words of Christ [I will have mercy, and not Sacrifice] spoke in reference to God's tenderness to his Creatures, yet they misconstrue it in favor of their own penuriousness, saying, they must rather have mercy on themselves and their purses, than be at too much cost in Sacrificing to the Lord, Mat. 9.13.

The fourth property of their Service, is, There was unity in their Worship: As they were Twins in their Births, so they were Twins in their Offerings. There was an Harmony and happy Conjunction in both; Cain did not Build one Altar, and Abel another, but one served 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 Honor of Religious Worship, when 'tis performed 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 fullness of the measure of the stature of Christ, Eph. 4.13. There is a wonderful variety of faces and voices amongst Mankind; yet, as it doth most marvelously set off the Wisdom of the Creator, so it doth not destroy Human Society in the Creation, but consists well together, and is very useful for distinction of Persons one from another. Thus also [ opinionum varietas & opinantium unitas non sunt 〈 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 Holiness, is better than that Peace or Unity which would destroy it; but Unity against God and Holiness is as two sticks becoming one in the Devils Hand (not in God's) as Herod and Pilate united against Christ; we must not part with Truth for Peace, that is a buying Gold too dear: We are bid to follow peace with all men, Heb. 12.14. But 'tis only [usque ad Aras] so far as will consist with Holiness, as that place showeth.

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

The fifth Property, 'Twas equally a solemn Service by way of Sacrifice, both these Sons paid their Homage to their Maker, the one in a Sheaf, and the other in a Sheep. Hence observe, Holy Sacrifices and Services have been tendered and rendered up to the great God in all Ages of the World by the Church of God. Adam, Noah, Moses, David, &c. all Offer'd Sacrifices, and attended upon God's 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 God's Sovereignty over the Sacrificer, Isa. 16.1. Even Moab (itself) should send a Lamb to the Ruler of the World: 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 deserved 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 transferred their sins upon their Sacrifice.
• 3. As it was a solemn protestation of their Faith in Christ, whom all their Sacrifices did prefigure, as he was the Lamb slain from the beginning of the World, 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 World, 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 Christ's must go for it; and 'tis not enough that Christ's 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. What shall I render, (saith David ) Psal. 116.12. He had nothing to give, 'twas but a render, and he had nothing good enough to render unto God, &c.

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

Answer the first, They were all Carnal Ordinances during the date of the Pedagogy of Moses, and until the time of Reformation by Christ, Heb. 9.10, 11. Therefore such as would introduce the Abrogated Jewish Ceremonies, may (at the same Door) bring in the Abrogated Jewish Sacrifices also; as Tilham did Circumcision, &c. first in England, and then in Germany; and thereby put such a chargeable heavy Yoke (in Offering Sheep and Oxen, &c. ) upon Christ's 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 God's 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 Melchizedek, Heb. 7.) in Offering up himself upon the Cross.

2. His Human 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 renewed Morning and Evening every day, but the Offering of this Antitype lasteth forever. Emplastrum Christi (saith he) si semel Impositum, sit semper salus; This Sovereign Plaister of Christ's Blood, if once laid on, never needs taking off to be renewed, 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 virtue in him. As

1. The Gospel-Sacrifice of Repentance, wherein the penitent Soul offers itself up upon God's 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 shows, true Repentance is a plain putting of the Knife to cut the Throat of our Corruptions, it mortifies sinful Lusts, and crucifies all Carnal Inordinate Affections: So, as the Hebrew word is in the plural Number, it teaches, that Contrition is a Self-condemning, Self-crucifying and Sin-mortifying Act; so hath many Sacrifices in that one.

A truly penitent and contrite heart is a more acceptable Sacrifice to God than thousands of Rams or ten thousand Rivers of Oil, 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 show that,

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

The (2) Gospel Sacrifice is praying for what we want, as praising for what we have is the third. These two take up the whole Duty of man; an Holy Trade is hereby driven 'twixt Heaven and Earth, and a most sweet intercourse 'twixt God and Man; in praying to God; this was the best incense in Old Testament times, Psal. 141.2. Let my Prayer come up as Incense; Ketoreth, ut suffimentum: As a sweet smelling savor, Gen. 8.21. Full of Fragrancy: Damascene calls fervent Prayer [ 〈 in non-Latin alphabet 〉 .] The ascensions of the heart to God like Pillars of the smoke of incense. As Aaron's 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 rolling up [Elationibus fumi] in Pillars of smoke towards Heaven again, Cant. 3.6. Manoah's Angel ascended up in the Flame and Smoak of his Sacrifice, Judge. 13.19, 20. Riding up therein to Heaven as Elijah did in his Chariot: Thus Prayer is the Souls Chariot wherein it is carried 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 savor by the Odours of his own Incense: Christ is that Golden Altar which is before the Throne, Rev. 8.3. and 9.13. Those Prayers that have not Wings and Wind in their Wings to Chariot them up to this Golden Altar, can never find acceptance; agreeable to this Theodoret hath an excellent descant upon Mat. 21.12, 13. [My house is a house of Prayer, &c.] Saying, Mark here, Christ casteth out Sheep and Oxen out of the Temple and Doves too, and setteth up Prayer as the sole Sacrifice thereof: Hereupon Saints are called Temples (yea Temples of the Holy-Ghost) to show 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 mere compound thereof, inasmuch as he turned every Providence (that did befall him) into a Prayer. And for this cause he is supposed to be called [a man after God's own heart.] Above Moses Abraham and all the the Holy Patriarchs: Now none but thick-scull'd ones could think, that God (who is a Spirit Job. 4.24.) should be satisfied with the Jews sacrificing him Flesh, Hos. 8.13. No. He that killeth an Ox (unless he kill his corruptions too) is as if he slew a man, he that sacrificeth a Lamb (unless he see his own guilt, and be born up to behold the Spotless Lamb of God that takes away the sins of the World) is, as if he cut off a Dogs Neck: He that offereth an Oblation, (unless therewith he offer up himself for a whole burnt-offering, Rom. 12.1.) is, as if he offered Swines Blood. He that burneth incense (unless he lift up holy hands in Prayer without wrath and doubting, 1 Tim. 2.8.) is, as if he blessed an Idol, saith the Lord, Isa. 66.3

The (3.) Gospel Sacrifice is praising God for what we have, as the second was in praying God for what we want. Therefore saith God, I will not eat the Flesh of Bulls, &c. but offer unto God Thanksgiving, &c. Psal. 50.13, 14. that was the marrow or pith of all their Peace-offerings. That Thank-offering (of paying Vows) was more acceptable to God than an Ox that had Horns and Hoofs, Psal. 69.31. We should cover God's 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 labor of a Pharisee may slightly say [ God, I thank thee, Luk 18.11.] But 'tis not so much a Saying thanks as a doing thanks, not a bare giving-thank's, but a pure living-thanks that the Lord looks after. The Life of thanksgiving is the good life of the Thanks-giver; to be restless for receiving, and to be careless of returning was hateful to the Heathen: Ingratum si dixcris, omnia: The sin of Ingratitude hath all other sins in it, yet 'tis ten to one but we ate guilty of it, in not returning with the Leper to give God the praise of our mercies, Luk. 17.15, 17. And in not making it our Spiritual Project and Study (with David ) what to render to God, Psal. 116.12. For all his benefits; he had nothing to give but what was God's before, therefore he cries, What shall I render? As having nothing good enough for so good a God: Hence (he saith) v. 13. I will take the Cup of Salvation. Which some render [Poculum Eucharisticum] the Sacramental Cup which the Apostle calls the Cup of Blessing, 1 Cor. 10.16. As the whole Sacrament of the Supper is called 〈 in non-Latin alphabet 〉 , the Eucharist or Thanks-giving: Or (according to the opinion of others) this Cup David speaks of there) hath relation to that Festival Cup after the Peace-offering mentioned in 1 Chron. 16.3. Which was called [Calix Salutis ceu Salvationis] A Cup of Health, and a Cup of Happiness. 'It is pity any should willingly (not to say, willfully) 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 God's 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 Christ's 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 called also a Sacrifice, and an Odor of a sweet smell, acceptable and well pleasing to the Lord, Phil. 4.18. Where the Church of Philippi administering 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, Saul's 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 labors of love (having them all writ in his book of remembrance, Mal. 3.16, 17. Which he oftener peruseth than Ahasuerus did his Chronicles, Esth. 6.1.) that ye have shown toward his name, in that ye have ministered to the Saints and do Minister, Heb. 6.10. Hence is Inferred,

(1.) Though we be exempted from the Sacrifices of the Law, yet not from those of the Gospel. Oh where then is Gospel-Sacrifice? 'It is no less than three times commanded in the Law, Let none appear before the Lord empty, that is, without an offering, Exod. 23.15. and 34.20. and Deut. 16.16, 17. Though that Law-Service was a chargeable and heavy service, yet was it equally obliging to the Poor as to the Rich, though not to offer as much as they, for that Rigorous Dispensation, admitted of this Divine Indulgency, that he who had not a Lamb to bring unto God, might bring two Turtle Doves, and if he could not procure them, then the tenth part of an Ephah should be acceptable, Lev. 5.7, 11. And 'tis said further, If he be poor, and cannot 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, showing 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 Philistine • would not send ba • k the Ark of God empty, 1 Sam. 6.3. (Oh what a shame it is then for those called Christians to be worse than the uncircumcised in appearing empty of those Gospel-Sacrifices as Prayer, Praise, Repentance, and works of Piety and Charity? ) yet were their presents Ridiculous as well as Superstitious, suggested by Satan to their diviners in contempt of God, and not prescribed by him who loves and likes those Services that are of his own prescribing: How do the Superstitious offer God their ridiculous (though Golden) Mice and Emrods (which could not well be figured without some show of their Posteriorums where the Emrods break forth) and so are loathsome to the Lord, Isa. 1.12, 13, 14. When our Services are not according to the Pattern showed 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 man's foolish brain might find no Room to foist anything into his Service: Paul himself would not obtrude his own Inventions into Christ's Institutiton, but delivered all to the Church, as he had received from the Lord, 1 Cor. 11.23. Cypria • saith, Adulterum, impium, Sacrilegium est quodcunque Humano furore Instituitur. 'It is an Adulterous and Sacrilegious Act to violate a Divine Ordinance: And Calvin gives this reason why God was so exact in prescribing the whole of Legal Worship, nequid adventitium obreperet ex hommum Commentis ad vitianda sacrificia, nihil observatu dignum deus omisit, nequid aggredi, auderent homines nisi ex Dei praescripto: Inde colligere promptum est quantopere fugienda fit temeritas, & quicquam fingendi audacia: Lest man should take leave to set up his Posts to God's 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 Worship, hath been (as without Divine Warrant ) a very Shoe-horn to draw on Superstition and Idolatry in all ages of the Church.

The (3.) Inference is, Though we have a Sacrifice, that is right both for matter and manner, both what and how God (himself) requiteth, yet must it also be rightly placed, before it find acceptance, it must come our of our hands into the hands of Christ, that he may present it to God: Thus every man under the Law was to bring his offering to the High Priest and the High Priest (not the man himself) was to offer it up to God for him: It was death for any man to offer up his own Sacrifice (the man might bring it, but the Priest must burn it, Lev. 1.5.14.15. and 2.2, 8.) So 'tis no less a mortal crime for any to come to God otherwise than in and by Christ who is our High Priest to present all our Prayers and Praises to God, and in whom alone God is well-pleased, Mat. 3.17. And we accepted, Eph. 1.6. Both Persons and Prayers, Joh. 16.23. 'It is 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. 'It is Christ's work to cleanse us from all sin in respect of Sanctification and Justification; alas our best works have sin in them as well as our bad ones. The blessed Virgin (herself) blessed God for her Savior, 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 carried on a fair Congruity and Parity betwixt those two Brothers, Cain was as good a man as Abel, and is set before him in the Service (as to the Circumstance and Substance thereof.) Now the Success of it shows a Foul Disparity, the one is accepted, the other is rejected, [ God had respect to Abel, and to his offering, but &c. Gen. 4.4, 5.] This disparity is demonstrated by three Remarkable passages or particulars.

• (1.) The Inversion of the Order.
• (2.) The Grounds of that Inversion.
• (3.) The acceptance and disacceptance, or the nature and manner of both.

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

Hence observe (1.) Though amongst many worshippers of God in public 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 God's People, Ezek. 33.31. And no mortal Eye can distinguish which is a Cain we which is an Abel, yea a Cain may be the fore-horse in the Team, and be most forward as to personal Attendance and Attention of Body, as Cain had the priority here, for as he was born first, so he is said to come and offer first, but the all-seeing Eyes of the immortal God Espies a difference both as to intention of mind, and as to retention of memory in those great assemblies which wait upon God in hearing his Word▪ Hence it was, that God comes here to distinguish betwixt the Services of those two Sons of Adam, and inverts the order aforesaid, as it were thrusting back Cain, and giving the precedency now to Abel, so that he who was the last in the Sacrifice, becomes first in the acceptance. From whence observe secondly, Though the world respect men according to their birth and breeding, acoording to their outward Rank and Quality, yea according to their seeming forwardness for that which is good, yet God respects men according to their inward Condition, and Estate of Grace and Holiness, as he did Abel here, and David elsewhere, 1 Sam. 16.6, 7. Man seeth the surface of things only, his knowledge is but Skin deep, as Samuel (by an human Judgment, not as a Prophet) mistook Eliab for the Lord's anointed, while he looked upon the outward appearance, and saw him a very proper and personable person, and of a majestic presence, but God corrected the Prophet, saying, I have refused him, [licet primogenitum, pulchrum & procerum] though the first-born, fair and of a full Stature, all these are Ciphers, which signify nothing without a figure set before them, for the Lord looketh at the heart. [Cor Camera Omnipotentis Regis.] The Chamber of the great King. The Initial letters whereof (in Latin) do signify the heart. And this Prophet had seen the bad proof of Saul, who was more proper and personable than Eliab, 1 Sam. 10.23. Because he was not so tall and Eminent in Virtue, as he was in Stature: The World values men according to their greatness, but the Lord according to their goodness, for which little David was preferred before both great Saul his Predecessour, and great Eltab his Brother, whose Body was of a Goodly and King-like aspect, but his mind was arrogant and uncourteous, 1 Sam. 17.28. Thus Abel and David are 2. Instances of this truth. A 3. Instance is Lazarus, Luk. 16.19, 20. In which Story. Dives, or the Rich glutton is placed before him a poor Beggar, according to his place and dignity in the World ; but afterwards the Beggar is placed before the Glutton according to his Spiritual Estate in the Kingdom of God; some learned Critics do conjecture that Christ in that Parable did point out Herod under the name of Dives, and John the 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 Ceremony, and though the Son Joseph was a great Prophet and Diviner, yet was he out in his Judgment here, not minding that man's 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 Noah's family, Shem the younger Brother hath priority before the Elder brethren, Gen. 9.18. It hath oft been God's rule and method, that the Elder shall serve the younger, Isaac is prefer'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 Honor to whom Honor is due, Rom. 13.1, 7. This was Paul's practice in his salutation of [most noble Festus,] Acts 26.25. Thus God's Word gives Cain priority because of his Birth-right.

The second Inference is, Though God allow of such due honor to the outward ranks and qualities of men according to their birth and breeding, yet this will nor avail to render a man acceptable with God, for neither Worldly greatness nor Millions of Money, can bear any Mastery in the Kingdom of Grace, though they be so much valued in the Kingdom