THere is not any action in com­mon life performed without a kinde of belief: no man of a rectified reason under­taking any business, but with a belief both of the possibility of it, and of the benefit. Which as it is true even of civil faith in outward life, so is it much more true of true faith in the inward life. For without this no man can please God; no man can intend to please God. He that comes to God must believe that he is, and that he is a rewarder of them that dili­gently seek him. Faith then must be the beginning of our action; and should have been the beginning of Cain's action, as it [Page 2]was of Abels; but as at first it made an in­ward difference between their persons, so at last an outward also between their sa­crifices. But the more distinctly to under­stand the actions of these brothers, we may distinctly view the sacrificers; the sa­crifices; the difference, and the cause of the difference, which was Faith; by faith Abel offered unto God a more excellent sacrifice then Cain. Behold the persons, Cain and Abel. The first work that God performed for man, was to make him per­fect: and the first work that man perfor­med after God's work, was to make him­self imperfect. Which when Adam had done, and afterwards had children, God, in his wisdome, did in his first childe Cain shew him his graceless state into which he was fallen; as in his mercy he did in his se­cond son Abel shew him, in some propor­tion, the good estate into which he was restored. In which two brothers God was pleased to shew that division which afterwards succeeded in mankinde; Abel being the first of the most eminently righ­teous, and Cain the first of the notoriously [Page 3]wicked. Which difference in their inward estate, some think to have been shadowed out in their outward estate. Which strict­ly may not be admitted for truth, both their professions being lawful; though in some degree it may be granted, if we look upon the occasions and readiness of tres­pass in the condition of the one, more then of the other. Behold, Gain minding earthly things, to be sure of his portion, betakes himself to gainful husbandry and covetous commerce, and with his son E­noch builds a City; invents also, as the Lear­ned Josepbus tells us, weights and measures; and takes possession of the Eastern parts, making himself a Lord in the earth, which he chose for his portion: though we must farther censure it as a woful husbandry, to water the earth with his brothers blood, and then to plow it. But behold, Abel a Shepherd, the holy Patriarch of the Patri­archs, and the Princes of Israel. Behold, a condition of life excellent for simplicity, being a stranger, or rather an enemy to City-craft. Behold, a life, that does not so take up the minde, as not to respite it to [Page 4]meditation, & the true use of life; to medita­tion on the works of God, & so of our selvs a chief work of God. Behold, a life, that requires not the fixed glory of an habita­tion, but aptly expressing by its moveable shelter the humble pilgrimage of our life. Behold, a life helping us in this life with the ready charity and wisdom of clothing. Be­hold, a life, which in that first age he help'd them to the matter of their sacrifice, and was truly the substance of it, whiles the embleme of the due innocency of it. Be­hold, a life, not onely innocent, but emi­nent, a life that is the life, whiles the live­ly image of a Prince and of God; a good ruler being the Shepherd of his people, careful to guide them, careful to preserve them; not letting the sheers go deeper then the wooll. Behold, a life, the image of God, tender in his providence over the improvident sheep; more tender in his pro­vidence over man; most tender in his pro­vidence over innocent men, his Church; and therefore anciently the Shepherd was not so joyfully clothed with the fleece, as Kings, and the King of Kings with the [Page 5]comfort and honorable title of the Shepherds of the people. Now these two brothers did not onely differ thus in profession, but also succession. Cain had wealth and is­sue; a father he was, though of a race, that was not so happy, as to degenerate. But Abel had the excellencies of sanctity and martyrdome. Succession he had none, but his example: and in respect of age, in that age of the world, he died yong; prevent­ing the growing danger of corruption by grave and death. Yet after an excellent manner God gave succession unto Abel, whiles in stead of Abel he gave to Adam re­ligious Seth: whose righteous posterity dealing in innocent arts, did afterwards dwell in the holy Land; the type of that inheritance, at which they aimed- Nor were their posterities distinguished only in conditions, but also in name; the fe­male posterity of Cain (as some tell us) be­ing called the daughters of men; as the male posterity of Abel supplied in Seth, and which were taken with those beauties, are for their worthy descent, though not for their frailtie, called the sons of God. [Page 6]These then being the conditions of the persons, you may see, yea, fore-see the con­ditions of their sacrifices; for each of them did offer unto God a sacrifice. The end of the creature is the honour of the Creator; and such honor is to be performed by some acknowledgement; and such acknowledg­ment has been always made by sacrifice: which, as it is due unto God by the right of Creation, so has it been always perfor­med unto God from the time of the Crea­tion: And such duty being required of man by God, God always instructed man with such knowledge, whereby he should be able to perform such duty. In the be­ginning of the world, God taught Adam, and in process of times, Adam taught Cain and Abel, both the kinde and manner of their sacrifice. Before and under the Law, the sacrifices were much of a like nature, they being both external; and yet they differed by the many and special rites and ceremonies used in sacrifice under the Law. The Mosaical sacrifices were of three kindes: some of them being divided, part unto God, part to the Priest, and part to [Page 7]the people: such was the peace-offering, and this offering was the meanest. Some of them were divided, part unto God, and part to the Priest: such was the sinne-of­fering, and this was the second best. But the last was the burnt-offering, which was offered onely unto God, and this was the most excellent. Now all the sacrifices be­fore the Law were like unto this, being of­fered all onely unto God: as all the spiri­tual sacrifices now under the Gospel, as Love, Prayer, Fasting, Obedience, Humili­ty, Thankfulness, and the like, into which those external sacrifices were changed by Christ, are all offered only unto God. And indeed even in those first sacrifices, the end being to unite man unto God, ut sancta socie­tate illi adhaereamus, as S. Austin speaks; there was not onely the external part, but also the inward, that with which it was of­fered, the affection; of which the outward was but a sign. Without which mind, God told them by his Prophet Isaiah, He that kills an Oxe, is as if he slew a man: he that sacrifices a Lamb, as if he cut off a dog's neck: he that offers an oblation, as if he [Page 8]offered swine's blood: he that burns in­cense, as if he blessed an idol. Non sacrificia sunt quae sanctificant, sed gratia offerentis, sayes Irenaeus; The holiness is not in the sacrifice, but in the sacrificer. It is not said, that God had respect to Abel's sacrifice, but to Abel and his sacrifice; to signifie, as some think, that God looked first upon his faith, and afterwards on his sacrifice. Indeed the very Heathen understand this Divinity. Plato tells us, that the Atheni­ans having with excessive sacrifices implo­red Jupiter Ammon in a war against the La­cedemonians, yet receiving the overthrow, sent Embassadors to expostulate the busi­ness with their God, who was shrewdly shent by them, and asked, how chance he failed them in this their enterprise? to whom their God excused himself by a re­ply, that indeed he acknowledged, their Altars were better dressed then the Lace­demonians; but that nothing was dressed but their Altars, or that their Altars were better dressed then their mindes. The minde then being required in a true sacri­fice, you may view the sacrifices of Cain [Page 9]and Abel: who, according to the instru­ctions they had from Adam, bring their sacrifices from their own professions; at the end of days, ( Gen. 4.3.) that is, in processe of time. Which some think to have been at the yeer's end; then indeed men were wont solemnly to sacrifice to God in thankfulnesse, having gathered in their fruits. So did the Law of Moses af­terwards command, Exodus 23.16. which order was observed from the beginning by the Fathers, and as the Philosopher in his Morals tells us, it was observed even a­mongst the Gentiles. But with the sacri­fice of old, there was besides a Thankful­nesse to God, a yearly remembrance also of their sinnes, Hebr. 10.3. and a hope of the forgivenesse of them by Christ to come; the Legall sacrifices being insuffi­cient, Hebr. 10.1, 2. Now some more par­ticularly think, these brothers offered these sacrifices, by the hand of their Fa­ther Adam; who was High Priest, (as af­terwards ordinarily the first-born in fami­lies were Priests until Moses) and that he offered their gifts upon an altar. Cain, be­ing [Page 10]an Husbandman brought of the fruit of the ground; and Abel, being a Shep­herd, brought of the firstlings of his flock, and of the fat thereof. These were their sacrifices, but Abel offered the more excellent sacrifice; this was the difference of the sacrifice.

That it was better, it may partly ap­pear from the sacrifice it self; for whereas it is onely said, ( Gen. 4.3.) Cain's was of the fruit of the ground; the holy Ghost more accurately ( Gen 4.4.) describes Abels to have been of the firstlings of his flock, and the fat thereof. Which was even ac­cording to the minde of God, to whom the first born were the most acceptable of­fering, and such as afterwards he prescri­bed by Moses. And as for the offering of the fat, that likewise was as acceptable; whether by that be signified the fattest of his flock; or whether he brought the fat and burnt it to the Lord, as God did after­wards command by Moses, figuratively im­plying, that the hardnesse of the heart is to be consum'd by the fireof the Spirit, as some devoutly conceive; though without [Page 11]doubt it properly signifies the excellency of the sacrifice; and but in an after-sense want of sense, and unbelief. Again, that A­bel's sacrifice was the better, it may appear from Gods approbation of it, it being said, that God had respect to Abel and to his offering, but unto Cain and his offe­ring he had not respect. God had respect to Abel's offering, [...] (& respexit) which signifies to look upon a thing with inten­tiveness and approbation, and so with de­light: so that God delighted in Abels sacri­fice; which pleasure of the Lord is somtimes call'd seeing: so God is said to have respect, or to see Abels offering: and sometimes it is called smelling; as it is said of Noah's first sacrifice after the flood: The Lord smelled a sweet savour, Gen. 8.21. So in 1 Sam. 26.19. When it is said, Let the Lord accept an offering, the Margin from the Original renders it, Let him smell an offe­ring. Lastly, that it was better, God testi­fied, no doubt, by some outward signe; for otherwise how could Cain have known, that God accepted not his offering, and so fall into into discontent? And this sign as Saint Jerome (in his Hebraical Traditi­ons [Page 12]tells us, was no other then Fire sent down upon the sacrifice of Abel, which it consumed, leaving Cain's untouched. Ac­cording to which sense Theodosian renders it, [...], God fir'd Abel and his sacrifice. And this is most probable, since God did afterwards in that manner declare his de­light and acceptance of other mens sacri­fices. As of the sacrifice at Aarons con­secration, Levit. 9.24. Of Gideons like­wise, Judg. 6. v. 21. Of Davids, 1. Chron. 21.26. Of Solomons, 2 Chron. 7.1. Of E­liahs also, 1 Kings 18.38. Nay, the Hea­thens false Deity (the Devil) by divine permissiō, did thus deal by the sacrifices of­fered amongst them; Solinus telling us, A litato numine fit incendium; They brought the sacrifice, and the God brought the fire, which was according to a permitted imita­tion of Gods work; who testified his fa­vourable acceptance of a sacrifice, by turn­ing it to ashes: so prayes the Church for Davids offering, (according to the Origi­nal) Psal. 20.3. Thus we see, that Abel's was the more excellent sacrifice: but now we must know, why it vvas the more ex­cellent: we see the difference, now vvee [Page 13]must see the cause of the difference: and the Apostle tells us it was Faith, by Faith. If the Apostle had not here staid our en­quiry, vvee might have embraced the fine conjecture of Josephus: a conjecture seem­ly, though not found. He vvill have the diversity to arise from the diversity of their professions. Abel's sacrifice being taken out of his flock, a sacrifice provided to his hand in the simplicity of nature: but Cain's being a sacrifice from the fruit of the earth, vvhich he did dresse vvith much care and covetousnesse, forcing it by art unto abundance; and so a sacrifice of guilt and violence. But this caus does as much differ from the true cause, as Cain's sacrifice diffe­red frō Abel's: it does as much differ, though not as odiously, the fruits of the earth be­ing a sacrifice afterwards also, (as appears, Lev. 23.14.) but Cains was vvithout faith, as Abel's, the more excellent being offer'd by Faith. God, saith Irenaeus, look'd upon Abel's sacrifice, and not upon Cain's, propter ingenium offerentium, Qualis est enim erga De­um voluntas offerentis, talis est erga oblationem voluntas Dei; such as is the sacrificers wil to­wards [Page 14]God, such is God's vvill towards the sacrifice. That therefore we may fully understand the nature of his offering, we must fully understand the nature of his Faith; and then we may be able to under­stand and imitate Abel's devotion in his sacrifice, which he offered by Faith. Know then we must, that whatsoever creature is indued with reason, the same is there­by also made capable of a faith: all faith presupposing reason, in which it is implan­ted, in which it is employed. Thus is there a faith in the glorious Angels, who are indued with analogical reason, and believe in God, that they shall be preser­ved, with perseverance in which faith, they persevere in their perfection. You shall see a faith too in the wicked Angels, who do not onely know Gods Word, but also give assent unto such knowledge: which yet proceeds not from any special illumi­nation, but from the remainder of their natural angelical knowledge since their fall. You shall finde a faith too in wicked men: a faith, by which they shall not save, but continue and condemn themselves. [Page 15]Yet by this faith, they shall not onely know, and assent unto Gods word, but al­so professe that knowledge and assent; as Saint Luke testifies of Simon Magus, Acts 8.13. To which degree the Devils also in some sort arrive; for they confessed, that Christ was the Sonne of the most High; and yet looked for no salvation by him: nay, they disclaimed all salvation by him, crying out, What have we to do with thee? You shall yet finde a greater faith in wicked men; whereby they shall not onely know and assent, and professe; but also rejoice, nay, and bring forth fruit. Surely this will make the just man fear; this will make him begin to suspect him­self; and not onely rest content with a di­rect faith, to believe; but seek also for a reflexive faith to believe, that he does be­lieve. Yet even the faith of the wicked shall be attended with joy, it shall be at­tended with fruit. They shall bear fruit, but it shall be like corn on the house-top; in the heat of Summer it shall wither. They shall bear fruit, but it shall be like seed in the stony ground; it shall take no deep [Page 16]root, ( Luke 8.13.) This faith shall passe away with time, it shall passe away like time, the causes of it shall passe away; er­rour, profit, glory, which commonly are the true causes of false faith. Nay, ye shall finde a greater faith even in wicked men; a faith able to work miracles; which faith where it has been found, is judged to have been commonly grounded on some revela­tion, or on some promise of God: where­by a man believes God will bring such things to passe by him, as by an instrument of such miracles. And this was the faith which Simon Magus would have bought of the Apostles, ( Acts 8.19.) and though he could not get it for his money, yet a worse hypocrite had it freely; even Judas the worst of reprobates. Yea, and many more shall have part in this faith, who not­withstanding shall have no part in Christ; nay, when at the last day, they shall say to our Saviour, Lord, in thy name we have cast out Devils, they shall be returned with I know you not. They shall be cast out a­mong those Devils, whom once in his name they themselves cast out. And may not [Page 17]this shake even the elect? May not this cast them into doubting of their sal­vation? Surely it may, surely it does; but it is but at some times; it is but for some time; it is but in some de­gree, shake them it does: but it is as the mighty wind shakes a mighty Tree: it does but shake it, it overthrow's it not; nay, it is so farre from overthrowing of it, that by the shaking of it, it makes it take the deeper root: whiles both the tender strings, and also the firmer and hidden spurres by which it is fast­ned, do by the hollowing of the earth, pierce farther into the earth. Thus does the righteous man, vvhen he sees, that Faith even in a wicked man may be atten­ded vvith profession, joy, fruit, nay, with miracles: it does not make him despe­rate, but diligent; diligent to trie him­selfe by the rules delivered in Gods Word, to see whether or no hee have saving Faith: Which indeed may more pro­perly, more effectually, be called the Faith of miracles, it being the truest mi­racle, that any thing should be found in [Page 18]man, which should be able to be an in­fallible instrument of the salvation of man. Yet such is Faith, the Faith of the elect: who therefore carefully ask coun­sail of Saint Paul, to know, what such Faith is; who has more carefully taught us, what such Faith is. And he has taught us, that it is, The substance of things ho­ped for, the evidence of things not seen, ( Hebrews 11.1.) By which we may learn both the nature of the things, which our Faith aims at, and also the nature of our Faith it self. The things which Faith aims at, have a twofold nature: they are things not as yet in our possession; they are things not as yet in our sight: for in this life they are but hoped for, and in this life they are invisible. Now Faith is of that nature, that it supplies both de­fects: for by Faith vve have even here a kinde of possession; and by Faith wee have even here a kinde of sight. It is the substance of things hoped for, the foundation, the ground, the confidence, [...], the subsistence; it is that, by which things that are but hoped for, are in ad­mirable [Page 19]manner in our possession already. It is the evidence of things not seen: [...], the argument, proof, demonstration; S. Austin renders it the conviction of things not seen. For as in natural knowledge, Reason does convince the understanding, so in supernatural knowledge Faith does convince the understanding; not by the manifestation of the thing it self, but by the authority of God, that says it. By which authority, as the Apostle says, he brings into captivity every thought to the obedience of Christ, (2 Cor. 10.5.) And it is of things not seen; Quae enim apparent (sayes Saint Gregory) jam fidem non habent, sed agnitionem. It is not so proper to say, we believe things, that are present, as to say, we acknowledge them. By Faith then we have a kinde of possession of all those glories, which we now but hope for; and by Faith we may be said, even to see those glories, which in this life cannot be seen. This is the nature of Faith, which even the meanest may apprehend; and if the more subtle would farther view it, they may from inquisitiver eason improved [Page 20]by Religion know, That it is an habit of the understanding, whereby eternal life is begun in us, making the understanding firmly assent to things, that do not appear: It is an Habit: for vvhereas man after his fall had onely a possibilitie to Belief, Faith does not onely reduce that possibi­lity into an ability, but also into a facility. Though Christ lay a yoke upon us, Faith makes it easie: though Christ lay a burden on us, Faith makes it light; Draw me, we will run after thee, says the Spouse, Cant. 1. 4. Nor does this Faith teach onely to runne, but also it shews us, which way to runne: it does not onely give us vvill, but also knowledge, it being an habit of the understanding. And this is manifest from the act of Faith, which is, to believe: To believe, being an act of the understan­ding, which does notwithstanding include an act of the will; the understanding in this act being determined by the command of the will; The act of believing being a cogitation with an assent, whereby eternal life is begun in us: This is the end, and yet the beginning of Faith, according to that [Page 21]of the Apostle, Faith is the substance of things hoped for; the certainty of happi­nesse by Faith being counted for posses­sion. And it gives this possession, whiles it makes the understanding firmly assent, it makes it assent; it is the victory of the holy Ghost upon the understanding; which is happily led captive into liberty, and by the power of Grace is delivered from the bondage of Nature. And being delivered, it does firmly assent. There is a neutral act of the understanding, incli­ning to neither part; and that is doub­ting. There is an act of the understand­ing inclining onely to one part, but it is onely through some light reason, and that is conjecture. There is an act of the understanding, inclining likewise onely to one part, but it is with fear, and that is, Opinion: But this act of Faith is not onely to one part, but also with a firm assent. In which firmnesse of assent it agrees with knowledge: from which, notwithstanding it also disagrees; knowledge being of things, that are manifest to the understanding; but Faith [Page 22]being of things that do not appear. And thus is the act of Faith distinct from all the other acts of the understanding. Will you see the Power that produces Faith? Be­hold Grace, For since the object of Faith is above nature, the act of Faith must likewise be above nature: and therefore must proceed from such a cause, as is able to raise the soul to such an assent. Now whereas faith comes by knowledge, and knowledge seems to depend rather upon the industry of nature, then upon infusi­on: True it is, Faith does depend upon nature, in respect of its outward cause, as external persuasion; but the principal and proper cause of Faith is grace work­ing inwardly in the soul. Will yee see the excellency of Faith? You see it is a supernatural gift. It is above corrupt na­ture: which, alas, is so corrupt, that of it self it is not onely not able to believe, but does ungraciously resist belief. But was it also above Pure nature? had not our Parents, in the state of Innocency, Faith? Faith they had in God; but had they Faith in Christ? Could Christ be the object of [Page 23]man's Faith, before man's fall? If we consider the person of our Saviour con­sisting of God and Man; it were impro­per to say, he was then the object of Faith: but if we consider the sufficiency, which was radicated in the Divine Nature, and by which power the Divine Nature did assume the Humane Nature, we may say, that man could then believe in Christ, because then he was able to believe in God, in what manner soever it should please God to exhibit his sufficiency; whether under the nature of Creation, Redemption, or Sanctification; Faith be­ing more properly grounded in the suffi­ciency of these acts, then in the specifica­tion of them. Gold, Chrystal, and a Starre are the object of the fight, not in respect of solidity and transparency, but in respect of visibility; in which they all agree. But a foreknowledge of Redemp­tion, which implies mans fall, seems not congruous with the state of Innocence; such knowledge being not a degree of per­fection before man's fall, but a relief of his imperfection after it. Yet Aquinas a­cutely, [Page 24]if not warrantably, thinks, that Adam then foreknew the mystery of the Incarnation, though not as a means of Redemption, yet of mans perfection in the future vision of God. Will you see the manner of the Production of Faith? It is wrought in the soul by a double work of grace; by an illumination of the un­derstanding, and by an excitation of the will. Grace inlightens the understanding, whereby first it looks forward on the Law; and then it reflects upon its own guilt, and so begets Fear. Next it beholds eternal life, and a promise of that life in Christ. Grace likewise inflames the will, first to desire remission of sinnes, and then an application of Christs promises to ones self, for the effecting of such remissi­on. These then are the things, which grace makes us look after: this is the Order of the things, which grace makes us look after; the Law, the Gospel, Pardon, and the Application of Pardon. Behold like­wise the Passions, which grace makes us feel: Behold, the Order of the Passions, which grace makes us feel: Fear, Hope, [Page 25]Desire, Joy. This is the Method of the holy Ghost in the conversion of the Soul. And as some of these degrees goe before faith, so you may see also the degrees of faith. You shall sometimes see a faith so weak, that it appears to be rather Desire, then Faith. But yet it is a desire not only of salvation, (for Balaam also could desire to die the death of the Righteous:) but it is also a desire of Righteousness. The fool & the wise man both desire the end; but only the wise man desires also the means. Now this desire of grace is never without grace, and has the promise of blessednesse. Bles­sed are they that hunger and thirst after righte­ousnesse, ( Mat. 5.6.) And though this de­sire of Faith be not Faith, (Desire being a Passion, and Faith an Habit) yet this desire of Faith is never without Faith, it is an infallible effect of Faith. The desire of grace is a sanctified affection; and where one affection is sanctified, all are sanctifi­ed: and where all are sanctified, the whole man is sanctified. He likewise that is san­ctified, is justified; and he that is justified, believes. He then that unfeignedly desires [Page 26]Faith, has Faith: Which desire proceeds not from a want of Faith, but from a want of the knowledge of Faith; divers having Faith, but not the skill to know it. Some­times you shall finde the weakness of Faith in respect of knowledge, the knowledge of the Gospel. Thus was the Apostles Faith in the knowledge of our Saviours Death and Resurrection. For when our Saviour told them of his going down to Jerusalem, and his sufferings there, Peter rebukes him, and sayes, Master have pity on thy self; this shall not be unto thee. Sometimes you shall finde the weaknesse of Faith in the appre­hension or application of Christ's benefits to our selves. Yet even such Faith, such palsie-Faith, is able to receive a gift from Christ; it is able to take hold on Christ; who has compassionately promised not to break the bruised reed; no, nor to quench the smoaking flax. But at last our observa­tion shall finde a strength of Faith; you shall feel a strength of Faith. A yong faith is but a tender faith; but a grown faith is a strong faith; it grows, as the body does, from Infancy to Age. Which strength of [Page 27]faith arises from a continual observation of God's secret favours and motions in the soul, through the whole course of life in the employments of the soul. And yet this strength of faith is imperfect in this life, the wisdome of God having left some doubtings in man, that he may remember he is but man, that he may the more ear­nestly depend upon the merits of our Sa­viour, God and Man. And thus by a gra­cious art, he makes us by fearing the strength of our faith, to increase the strength of it; he shews his strength in our weakness; nay, he makes his strength our strength. And (to see the Effects of faith) as there is no ground so weak, but will by manuring, if it has any heart in it, beare some grain; so Faith, though weak, being true Faith, has some heart in it, and will in­fallibly bear some fruit: The infallible fruit of Faith, as the Apostle teaches us, is a good conscience. Faith is the cause, and a good conscience the effect; whose evi­dence depending upon the cause, makes it inseparable. And since a good consci­ence is never without charity, we may by [Page 28]the degrees of our charity measure the de­grees of our faith; and by a want of cha­rity discern a want of faith. And since a good conscience is a continual Feast; there is provision not onely for him that makes the Feast, There is provision enough not onely wherewith to please himself, but wherwith also to please God. As then faith provides a good conscience; so a good conscience always provides a Sacrifice for God. Look upon Abel's Sacrifice, which the Lord did look upon; and you shall see why the Lord did look upon it. Both Abel and Cain offered that which was required, they offer'd it to God, by whom it was required: but only Abel offer'd all that was required. Ananias and Sapphira in a seeming holiness sold their possessions. This was an action in it self indifferent; in pretence, good; in purpose, bad; yea, vile: whilest they sold not onely their possessions, but also them­selves to work wickedness. For when they brought the money to the Apostles, as a full offering, the price of all, they kept back a part: so when Cain brought his offe­ring to the Lord, hee kept back a part. [Page 29] Nam Cain cum Deo offerret sua, seip sum sibi retinuerat, says Rupertus. Hee brought an offering to God, but hee left his heart behinde him. Hee could not be­lieve in God; but thought, that as God had no need of our offerings, so he had no regard of our offerings. In­deed, he had no regard of his offering; nay, therefore God had no regard of it, because Cain would not believe that God would regard it. But Abel first brought his heart, and then the first­lings of his flock. His sacrifice was not only an offering from his flock, but al­so from his conscience. He did believe, that he that commanded sacrifice, did therefore regard it, because he comman­ded it. He did believe, God could not command that which was unjust; he could not command that which was in vain: Therefore he had regard to offer sacrifice, because he believed God did re­gard sacrifice.

You may see in Abel the whole course of Faith. He did both know Gods will, and assent unto it, and professed both, by [Page 30]his sacrifice he brought: nay, he rejoyced and brought forth fruit, whiles he brought for sacrifice the fruit of his flock. He went yet higher; his faith was a faith of mira­cles; for his faith fetch'd fire from Hea­ven, to consume the sacrifice of his faith. Nay, this faith of miracles was also a saving faith: it was the substance of what he hoped for; he hoped to enjoy God in the Heavens, and by Faith he prevents that joy, and has him here on earth. His Faith was the Evidence of God, whom he hoped to see; and by his Faith he saw God in the fire of his sacrifice. In which fire that descended to consume a sacri­fice, the Rabbines have a tradition, that the face of a Lion did still appear, to represent the Lion of the tribe of Judah, the Messias, (which to us is our Saviour Christ) by whose only mediation sacrifices are made acceptable. Abel's Faith was al­so an habit, by which his sacrifice was made as acceptable as it was willing and ready; and he as freely yielded it to the Lord, as his flock yielded it to him. And this offe­ring [Page 31]of Faith proceeded both from his understanding and his will; the fire ex­press'd as much, which did not only ac­cept his sacrifice made by Faith, but also ex­prest the nature of the Faith: the light ex­pressed his knowledge, and the heat his love. The cause was Grace: Adam could instruct him to offer by Faith; but Adam could not enable him to offer by Faith: the knowledge was from Adam, but the power from God. And though his faith was before ours, yet the manner of the production of it was like ours. He under­stood the high offence of his Father, and how that nature had cast him likewise under the same guilt; this taught him to fear: he had likewise heard of the pro­phesie, that the seed of the Woman should break the Serpents head: this made him to hope; and both these inflam'd his desire to apply those mercies to himself. The next degree of his faith, was the wisdom of his faith: which was to use those means, which might attain the end. Cain no doubt, wish'd Heaven as much as Abel, [Page 32]but not as well: Cain desir'd Heaven, but not Righteousness; but Abel desired Righteousness, as heartily as he desired Heaven. This made his sacrifice as acce­ptable unto God, as Heaven was acce­ptable unto Abel. Now the reason why faith is of all virtues so acceptable unto God, is, because God is most honoured by faith: for by faith we trust God, we take God's Word; and so at once ac­knowledge in him sufficiency and truth: sufficiency, that he is able to perform unto us what hee does promise; and truth, that he will infallibly perform it. Thus did faithful Abraham honour God, when upon Gods promise he left his Countrey, his plentiful Countrey, and his kindred, not regarding the censures of the worldly-wise, even in that age of the world, who were ready to interpret his travail a levity and indiscretion, to leave things certain for that which seemed un­certain. Yet he did arm himself with Divine Wisdome against Humane wis­dome, against false discretion, not ha­ving [Page 33]his eye upon the danger, but upon the command; which hee did not exa­mine, but speedily execute. This was the faithful Abraham, whom God hono­red. But Abel was an example both for us and for Abraham; if not for the de­gree of his faith, yet for the precedency of it: which as God made for an exam­ple in the beginning of the world, so he intended it for an example to the end of the world. Since then we have so excel­lent an hope in God, and so excellent an example in Abel: since God so looked upon his sacrifice, that we might look upon his Faith: since Abel's Faith was more precious unto God, then his blood, Let us beg of God, that he will give us as true a Faith, though not as glorious a Faith, as Abels: that he will give us not only the knowledge of faith, but also the comfort of it, a good conscience: that he will make our Heart the Sacrifice, and his Grace the Fire, both to restifie his love unto us, and to inflame our love unto him; and that we may so follow A­bel in Faith, that we may follow him in [Page 34]Happinesse. Which God grant for the merits of the blood of Jesus, which speaks better things then the blood of Abel; and work it for us by the power of his holy Spirit, the giver of all good gifts, the giver of Faith. To which Three Persons and one God, bee all faithful Sacrifice of Thanks and Praise, now and for ever.