mystery of his Person that both these Natures should be so strangely and admirably united into one Person that God and Man should be personally one Christ 1. Not by a concord of wills 2. Or by a transfusion of properties 3. Or by assistance of grace but 4. By an inward union and conjunction in Person It is a mysterie that Divines have laboured to express by any possible similitudes and could not do it 2. 'T is Magnum Mysterium This of Christ's Incarnation 't is the grand Mysterie because all other mysteries are subordinate and serviceable to this all sacred truths point at this Truth all like lines meet in this center 'T is the end and drift of all the sacred Prophesies To him give all the Prophets witness Acts x. 43. It was the summe and scope of all their Predictions All the Prophets from Samuel and those that follow after as many as have spoken have foretold his Coming Acts iii. 24. Of this Salvation all the Prophets have enquired and searched diligently He is Abraham's promised Seed Moses his great Prophet Samuel's anointed King Iacob's Shilo Esay's Immanuel Ieremy's Man compassed by a Woman Ezekiel's Shepherd Daniel's Holy One Zachary's Branch Solomon's Lilly David's Lord Malachy's Angel All that prophesied looked at him He is the end and body and substance of all their Rites and Ceremonies He was Abel's Sacrifice Abraham's First-fruits Isaac's Ram Iacob's Ladder Moses his Passover Aaron's Rod the Israelites Rock the Patriarchs Manna David's Tabernacle Solomon's Temple all types and representations of his Incarnation All their Kings were figures of this great King all their Deliverers and Judges types of this great Saviour all their Priests were Ushers to bring in this High-Priest of our profession All the mysteries in Scripture were serviceable to this mystery 3. 'T is Magnum Mysterium 't is a great mysterie far exceeding all mysteries in the world All secrets of nature are but elements and rudiments to this Oracle The learnedst men that can search into all natural knowledge stand gazing at this and cry out How can this thing be All mysteries of States they are but meer follies and dotages to this Wisdom The vanquishing of Satan What victory like this The birth of God What Prince's nativity so honourable The laws of the Church the heavenly Oracles What laws so righteous The priviledges of the Gospel What Prerogatives Charters Liberties so ample Other Kings saith S. Chrysostom they govern the bodies this King reigns in the souls of men Other Kings fight with bodily weapons this King with spiritual Other Kings fight against Barbarians Christ against Devils All subtilties of Art but meer daubings and botcheries to this great mysterie That Art can tame Lyons lead about Tygers How do we wonder at this This Mysterie here can change and alter brutish savage barbarous men reduce them to all sobriety and moderation Christs Incarnation shall make the Wolf dwell with the Lamb and the Leopard lye down with the Kid and the Calf and the young Lyon and the Fatling together and a little Child shall lead them c. Esay xi 6. That Art is curious that can drive away diseases lengthen and strengthen life How far exceeding is this mysterie that can cure soul-sickness not onely cure sickness but recover from death regenerate and renew a man old and withered nay dead and give life to him Other Arts can alter nature but this doth change it That may polish brass but not turn it into a purer metal Evangelium ferreum vas reddidit aureum 4. 'T is Magnum Mysterium a great mysterie because 't is a mysterie even to all men of the largest capacity the most clear understanding In other truths that may be a mysterie to one man which is but an easie ordinary truth to the mind of another As in Nature some things seem very mysterious and obscure to a vulgar understanding which a learned judicious man can presently comprehend As the Eclipse of the Sun an unlearned man wonders at it as a great secret of nature but a Scholar counts the knowledge of it easie and obvious So in works of Art Aliter judicat peritus Artifex aliter imperitus inspector An unskilful man will account that a curious piece of work which an expert Artificer will judge but ordinary But this Oracle and mysterie with which we have to do it poseth the greatest wits far exceeds the largest understanding Solomon who knew the secrets of nature his large head was too narrow for it He confesses I have not the understanding of a man I have not learned this wisdom It is hid even from the wise and prudent Matt. xi Where is the wise Where is the Scribe Where is the disputer of the world 1 Cor. i. 20. All their wisdom falls short of this It fares with the greatest Understanding as it doth with the bodily eye The sharpest eye-sight that can behold all earthly things clearly yet if it look up to the body of the â—…un it dazles and trembles and cannot behold it The least appearance of this mysterie it overwhelmed and surcharged the most enlightned understanding When Christ appeared to Abraham which was but praeludium Incarnationis he falls on his face and trembles When Moses had but a glimpse of this glory I tremble exceedingly saith he When Elijah saw but the back-parts of Christ he hid his face he durst not look on When Daniel approaches near it it layes him for dead It casts Paul into a rapture Peter into a trance Iohn lay as a dead man Excellens objectum destruit sensum This knowledge it is too high I cannot attain to it All humane understandings tremble adore are astonish'd at it 5. 'T is Magnum Mysterium a great mysterie not onely to humane but even to the highest Angelical understanding 't is a great deep mysterie even unto the Angels Those Stars of the morning as Iob calls them are overwhelmed with the splendor of this Sun 'T is a mysterie to them This great Work it was conceal'd from them it lay hid in the womb of Eternity and they still wonder and admire at the greatness of it See this in two places one is Ephes. iii. 10. Unto Principalities and Powers in heavenly places is made known by the Church the manifold wisdom of God Not onely some inferior Angels as Lombard conceits were ignorant of it but the most illuminated Angels it was a mysterie to them and by the Church they learn it as some conceive that they see and behold in the Church and wonder at the secrets of the Gospel which are there unfolded At the preaching of the Gospel the Angels flock to see the fulfilling of those mysteries represented in the Tabernacle all the curtains being adorned with Cherubs Another place is 1 Pet. i. 12. Which things the Angels desire to look into They do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stoop down and pry and desire to look into these glorious Mysteries This was prefigured in the two Cherubs on
Christian and the first-fruits they must be offered they dedicate and consecrate the whole lump to God By this Faith Abel excelled his brother he sacrificed 1. In fide mandati in conscience of Gods Commandment Cain for custom and fashion-sake onely Worship upon conscience is one thing Worship upon custom onely is another Abel offered 2. Ex fide promissi Abels Faith look'd up to the Messias saw him by Faith that was the life of his Sacrifice Cain rested in the outward Ceremony Without this Faith Impossibile est placere Deo nay Necesse est displicere said Bernard By Faith Abel pleased God for want of Faith Cain displeased him Thirdly Let us consider the nature of this acceptance that is said here to be Respect and Disrespect He respected Abel and his offering but to Cain and his offering he had no respect 1. He respected Abels Offering Wherein consisted this respect 1. He respected it that is he allowed it it stood with his acceptation A great mercy no doubt for God to take our poor imperfect services in good part to give approbation of them to say to us Euge Well done good servant thy prayers and thy sacrifice are come up for a memorial before God a great favour for God to own our devotion Thy prayers shall come up with acceptance upon mine Altar Isai. lx 7. 2. He respected it that is he took a delight in it it was exceeding pleasing unto him The devout prayers of his servants are matter of delight unto him he takes pleasure in them As on the contrary when we are weary of serving him he is weary of our service When we come to say with them in Malachi O what a weariness is it God will answer us as he did those in Isaiah Your services are abominable unto me I am weary to bear them But the prayers of Gods people arising from faith and devotion they are like Noah's Sacrifice God smelt a favour of rest in it 't is an offering of a sweet smell unto God Their prayers are in Gods nostrils as sweet odours holy incense heavenly perfumes Who is this that comes like pillars of smoak perfumed with Myrrhe and Frankincense with all powders of the Merchant Cant. iii. 6. 3. He respected it that is he honoured it with a publick testimony of his favour he gave witness and attestation to it by a visible sign from heaven consuming the Sacrifice by heavenly fire So some translate it Inflammavit Deus sacrificium Abel Thus God honour'd Aarons first Sacrifice Lev. ix A fire came from before the Lord and consumed it Thus he did testifie his acceptance of Davids Sacrifice at Arauna's threshing-floor and Solomons Sacrifice in the Temple and Elias his on Carmel 'T is that which David prays for Remember all thy offerings and accept thy burnt-sacrifices Psal. xx 3. turn them into ashes and consume them 4. He respected it that is he graciously rewarded it granting his request pouring out a blessing upon him He shewed some good token of favour to him First he delighted in him and then in his Sacrifice and then in the prosperity of his servant Manoah's wife argues well If the Lord would destroy us he would not have accepted a burnt-offering at our hands Iudg. xiii But then with Cain all goes contrary no respect had to him his Sacrifice is rejected And 't is a requitall in kind He heeded not God when he sacrificed to him and God heeds him not Meer fashion and formality in Gods Service makes God to be respectless of our prayers Why should God hear him pray who hears not himself Excors sacrificium among the Heathens the Sacrifice which wanted a heart was counted prodigious and of ill abode And as it is a just requital so it is an heavie one The miss of his favour the turning away of his countenance the stopping of his ears against our prayers 't is the greatest Judgment when he shuts out our prayers that they cannot enter Lam. iii. 8. When he is angry with the prayers of his people Psal. lxxx 4. Oh! it was death to David O Lord make not as though thou hearest not lest I become like them that go down into the pit Psal. xxviii 1. It is an heavie doom that God passes upon sinners Though you make many prayers I will not hear you Isai. i. For Use of all Is this the great success of our prayers that God should respect them It must put us into a three-fold disposition in our addresses to him 1. We must be Cauti exceeding carefull and circumspect If there be such hazard in our service it may be accepted as it may be performed or it may be rejected it concerns us to look to the manner of performance so to tender up our service unto him that it may be accepted Naturally we are all Popish in this point we think that the Opus operatum is sufficient we rest in the outward deed done so we dispatch with God in a perfunctory way we think all 's well and that our Sacrifice shall fall on fire of it self though we put not one spark of devotion under it How foolish a thing is Formality in Gods Service to frequent his Worship and to make many Prayers and yet to have all spilt and lost for want of an holy manner in the performance 2. Is there such hazard in our prayers to God It must make us Attentos diligent and attentive to observe how our prayers speed with God what acceptance they find how God doth answer them Most men perform their service to God at all adventures hit or miss speed or speed not they heed it not Oh! a good Christian should see and observe how God respects his prayers waiting upon him till he gives us an answer of Peace Our eys should wait upon the Lord till he have mercy upon us Psal. cxxiii Well how shall that be how shall we discern that our prayers are accepted Besides the real grant of what we pray for which is a sensible evidence of the speeding of our prayers Observe 1. Whether doth God Inflammare sacrificium doth he enkindle thy devotion enflame thine heart with a holy fervency in prayer 't is like fire from heaven upon Abels Sacrifice 2. Doth God inspire comfort into thine heart when thou hast prayed unto him Feelest thou an inward cheerfulness in thy soul Art thou able to say with David I am well pleased my soul is filled as with marrow and fatness Like Hannah she was no more sorrowfull after she had prayed as David who in the begininng of his prayer mourn'd but then felt that comfort that made him shout for joy The Lord hath heard the voice of my weeping he hath heard my supplication the Lord will receive my prayer Psal. vi 3. This gracious acceptance of our prayer it should make us alacres it should beget in us an alacrity and holy delight in the duty of prayer It was Davids resolution Psal. cxvi Because he hath inclined
of God There was no guile found in his mouth There was in him exact Purity of Nature without stain or blemish The Prince of this world cometh and he hath nothing in me Ioh. xiv 30. that he can search out and accuse me for As the Son in the Gospel he can say truly to his Father I have served thee alwayes I never offended thee It was his meat and drink to obey him He was holy harmless separate from sinners Heb. vii 26. Secondly Consider this in respect of the Virtue of his Mediation In him he is well pleased with us also Conceive this point 1. By way of Negation In Christ God is well pleased with us therefore out of Christ he is offended and displeased with us 2. By way of Affirmation In Christ God is well pleased In him he is graciously appeased and reconciled with us First Conceive it by way of Negation Out of Christ God is offended and displeased with us Take a double measure and proportion of this Displeasure 1. Is Mensura Intensionis the depth of his Displeasure The Scripture sets it out in many gradual Expressions 1. Is Alienatio He is estranged from us we are cast out of his Covenant His favour is withdrawn we are cast away from his Countenance As Cain Gen. iv 14. He was driven away from the face of God We are strangers and afar off from him Ephes. ii He beholds us afar off as one that owns us not 2. Is Poenitentia The Scripture sets out his Displeasure at us by attributing to God a Repentance that ever he made us Gen. vi 6. It repented the Lord that he had made man upon the earth and it grieved him at his heart Not that God really repenteth For he is not as man that he should repent 1 Sam. xv 29. but he hath no more content in us then a man hath in that which he repents of and wishes were undone 3. Is Ira In him are thoughts of wrath and Indignation against us a bent and purpose of will to punish and afflict and make us smart in his Displeasure In him is wrath and jealousie and fury and storms of Displeasure and we are children of wrath vessels of wrath into which he pours out his anger 4. Is Odiunt Hatred that is deeper Anger may be suddenly up and soon pacified but his Displeasure against us out of Christ it is Hatred that 's deep and deadly and lasting it looks at Destruction Every punishment doth not content Hatred but it ayms at Perdition 5. Is Abominatio That is more then hatred It carries with it a secret antipathy and loathing of us his Soul abhorrs us The wicked are an abomination to the Lord. His eyes cannot behold us he abhorrs to look upon iniquity 6. Is Gaudium in Perditione The Scripture goes thus high The Lord even rejoyceth in his Justice triumphing over sinners in their Perdition Ah! I will ease me of mine Adversaries and avenge me of mine Enemies Isa. i. 24. Prov. i. 26. I will laugh at your calamity I will mock when your fear cometh That 's the first Mensura Intensionis The other 2. Is Mensura Extensionis The Measure of Gods Extending this Displeasure It is observable in three Manifestations of it 1. It is Universal with our whole nature He is not displeased with some few onely but with root and branch stock and fruit The whole generation of Mankind is displeasing to him Not onely some few notorious wretches as Cain and Esau c. but even the most moderate restrained men if there be nothing but Nature in them they are all out of favour All of us are Children of wrath as well as others Ephes. ii 3. The best of them is a briar Micah vii 4. The Lord looked down from heaven upon the children of men to see if there were any that did understand and seek God They are altogether become filthy there is none that doth good no not one All have sinned and come short of the glory of God Rom. i. 23. Now antipathy is universal 't is to all of the same kind The Lamb hates every Wolf 2. It is respectively to all even our best services and performances Out of Christ God refuseth all counts them all abominable Nay our Incense the Odours of our Prayers if we are out of Christ they are all unhallowed breath The prayers of the wicked are an abomination to the Lord. Our sacrifices are a burden to him he rejects all our attendances Why tread you in my Courts Their Vine is the Wine of Sodom and of the fields of Gomorrha their Grapes are Grapes of gall their clusters are bitter their Wine is the poyson of Dragons and the cruel venome of Asps Deut. xxii 32. Our natural best fruits respectively to eternal life are odious and abominable 3. The Extent of this Displeasure reacheth even to the creatures that are about us Even for our sakes the whole Creation is involved in his Displeasure Sin hath blasted the beauty of all Gods workmanship God is out of love with the whole frame of the world in indignation to man's sin At our Fall Gen. iii. the earth was cursed and that curse none but Christ can take off Malachi closeth up the Old Testament with this same curse I will smite the earth with a curse The Law leaves the creatures under a curse In the Law the house the bed the seat of the Leper were all defiled so the whole frame of the creatures is defiled leprous by our contagion We have made Pardise a Pest-house The whole Creation groans being made subject to corruption and vanity Rom. viii As it was said of Ierusalem Why hath the Lord done thus to this City So of the whole world Why is it devoted to destruction 'T is because of God's Displeasure at sinners Conceive Secondly This point Affirmatively In Christ God is well pleased in him graciously appeased and reconciled with us Here we must make two enquiries 1. Quibus modis By what means 2. Quibus gradibus By what degrees Christ hath wrought it 1. Quibus modis By what means hath Christ gained us the love of his Father These four wayes 1. By his Intercession He is well pleased in him Praying and Interceding for us The Prayer of our Saviour is of Infinite power to prevail with God Ioh. xi 42. Father I know that thou hearest me alwayes It argues the love and power of friendship when we obtain not onely for our selves or those about us but can reconcile and pacifie offences towards others It argued great favour to Abraham that he could prevail so much for Sodom Thus God graced Iob when his friends were sent to beg his entreaties Much more do the Intercessions of Christ those strong cries and supplication by which he continually obtains mercy for us argue God's being highly pleased with him Moses his prayer for the people bound the hands of God Now therefore let me alone Exod. xxxii 10. Yet that is nothing so prevailing
King David Let Ziba take all now the King is returned in peace Let the worldlings enjoy plenty here is the main comfort of a true Penitent God is returned to my soul in peace This Expression He will leave a blessing behind him it shews 2. Successionem Benedictionis Though he doth punish and chastise us yet here is our hope He will leave a blessing upon us 'T is a Penitent's comfort that God reserves mercy till afterwards that his anger 't is like a land-floud Non durabit aetatem that The rod of the wicked shall not alwayes rest upon his inheritance that he will do good to us at the latter end after our afflictions The end of that man is peace Psal. xxxvii Here is the contrary vicissitude in Gods dealings with the wicked there is a great difference betwixt these two wayes of God's proceedings To begin with a Judgement and to end with a Blessing that is his childrens portion and to begin with a Blessing and to end in a Judgement that 's the lot of the ungodly They shall suck up the dregs of Gods anger Sodom may have a fair morning a chearfull Sun-shine at the beginning of the day Gen. xix 23. but the day ended in fire and brimstone But the Church may have a foul morning but the Sun will break out upon them they shall have a fait evening God will leave a Blessing behind him Come we now to the Fourth Matter of Hope that 's the re-establishment of Religion and Gods Worship amongst them That we may have to offer a Meat-offering and a Drink-offering to the Lord our God 'T is a pregnant speech and contains many particulars I will name four of them 1. It is Finis Liberationis 't is the end we should aym at in seeking deliverance from any affliction That we may appear in his Temple and worship our God with an holy worship It was the end that Hezekiah set to himself when he prayed for recovery out of his sickness 2 Kings xx 8. What shall be the sign that the Lord will heal me and that I shall go up to the house of the Lord Then we ask Peace and Safety to purpose that we may enjoy the opportunities of serving God Zachary teaches us this lesson That being delivered out of the hands of our enemies we â—…ight serve him without fear in holiness and righteousness all the dayes of our life S. Paul teaches us to pray for our Governours that we may live in peace and quietness Stop there will the worldly man say No S. Paul adds In all godliness and honesty Peace without Piety it is a carnal 〈◊〉 and it will not last long Pax 't is Sepimentum Ecclesiâ—… Peace it is Gods hedge about his Church If his Service prosper not he will break down the hedge take his Peace from us A Meat-offering and a Drink-offering to the Lord our God 2. It is Fructus Poenitentiae 't is the Fruit of Repentance Meat-offerings and Drink-offerings they were Sacrifices of Thanks giving When are they in season When we have appeased God by Repentance then our Services and Sacrifices shall be accepted We must Placare before we can Placere Till we be reconcil'd and in favour with God all our Oblations are Abominations but Repent and then God will accept thine Offerings An impenitenâ—… sinner is as if he blessed an Idâ—…l when he prayes but the prayers of a Penitent soul shall be accepted A Meat-offering and a Drink-offering to the Lord our God 3. It is Dedicatio Benedictionis They hope for a Blessing of Plenty and Prosperity and if they obtain it see they will devote it to his Honour and Worship Yes this is a right way to obtain a Blessing Devote it to his Service let him have the honour and then thou shalt have the comfort of it Saith Parisiensis As a Land-lord lets out his ground to halves let God have the glory and then thou shalt have the profit of his Blessing Peace and Plenty every man wishes for it it is every mans Prayer Ay but where are thy Vowes Dost thou promise to God to serve him with his Blessings and to consecrate them to him Imitate Hannah She prayed for a son and she devoted him to the Lord. The failing of this brings a forfeiture upon all Deut. xxviii 47. Because thou served'st not the Lord thy God with gladness of heart for the abundance of all things therefore thou shalt serve thine enemies in hunger and want A meat-offering and a Drink-offering to the Lord our God 4. It is Solicitudo pietatis It argues an holy care for God's publick Worship that it be maintained and plentifully supported God challenges the Jews for neglecting of it when they returned from captivity They said the time was not yet come to build the Temple Hag. i. 2. they would stay till they had store build their own private Houses but let God's House lie waste Where is Ezra What 's become of Nehemiah Have we no Zerobbabel that takes care of God's worship before all other cares And is it not our fault We observe the Logicians rule but in a wrong way Primum in intentione is ultimum in executione the establishment of Religion was the first in our Promises but we see 't is last in our Performances But true Piety preferrs God's Service before all our Seekings 'T is the study of pious men if God will be good to us 1. God shall have the Glory of it 2. He shall not have a Verbal Glory but it shall be with Cost too 3. And we will provide not onely for a Present but for a Perpetual Worship Tantum de Materia Come we now to the other particular of the Text We have seen the matter of their hope now follows the measure of their hope and that is some what strange 'T is but a cold encouragement one would think puts all their hopes upon a peradventure 't is but Quis novit Who knows It may be so that 's all the Assurance 1. It is a strange speech seemingly contrary and inconsistent with God's goodness 'T is the excellency of every good nature to be ready to pardon and to be entreated Ionah thought God too ready to pardon I knew thou art a merciful God and wouldst forgive presently O the King of Israel is a merciful King 2. It is inconsistent with his present Invitation of them to Repentance And doth he prescribe Repentance at peradventure Who prescribes Physick so Take this Medicine who knows that it may do thee good 3. It is inconsistent with his present Encouragement v. 13. There he reckons up all his sweet Attributes The Lord is gracious and merciful slow to anger and of great kindness and repents him of the â—…vil and now he seeks to cross all and so disheartens their Repentance by a Quis novit 4. It seems contrary to his absolute Covenant and Promise to pardon Penitents Ezek. xviii If the wicked do that which is right he shall live
growth progress of Religion Gods worship and Service comes but slowly forward in the World The seed of Religion sow it never so timely as no question Adam did in his Sons comes up very late above all other seeds that are sowen into men See these two are their crafts-masters in their secular Trades and Professions Abel a Shepherd Cain an Husband-man expert in those mysteries but their Profession of Religion comes after many days The Trade of Religion is long a-learning After our fall man is become but an auk creature for any discipline very unteachable but above all most untoward and dull to receive Religious instruction Line after line and precept after precept much planting and watering and yet but slow increase Ye account it an unkindly year when ye receive no more then your seed again and that untimely in a backward Harvest It were well with us if we could see our seed again Thick sown and thin come up argues a bad soil and it is near unto cursing as the Apostle speaks He who sets himself to gain men to Religion is like him who goes to make a fire of green wood much a-do there is to make it take fire and it is soon out again How may God justly expostulate with us that He is last served who should have the precedencie Where is thy morning-Sacrifice Nay where is thine evening-Sacrifice In matters of Religion how are ye children in understanding whereas in matters of the world ye are men of a ripe age That 's the first construction 2. In process of time take it word for word 't is At the end of days And so it imports a more definite and determinate circumstance of time At the end of days that is at the just revolution of days at the end of the year So 1 Sam. ii 9. The sacrifice of days was the yearly Sacrifice And so it betokens a set solemn time appointed and appropriated to the Worship of God by publick Sacrifice and it was at the years end and that by the best computation and most natural was at the end of Harvest That was the beginning of the year by the civil computation as being most likely the beginning of the world The world was created in Autumn when the fruits of the Earth were ripe and mature This was the time in all probability when these men sacrificed Sett solemn times for the Worship of God are of ancient and usefull appointment especially this Sacrifice of the seventh Moneth was in most solemn manner to be performed to God with thanks for his blessings having gathered in their fruits 'T is here practised by Cain and Abel It was after commanded by God Exod. xxiii 16. The feast of Harvest the first-fruits of thy labours which thou hast sown in the field and the feast of In-gathering which is at the end of the year when thou hast gathered in thy labours out of the field then thou shalt appear before the Lord with a Sacrifice And this Law was so strict that men might not taste of their fruits till this Service was performed Lev. xxiii 14. Ye shall neither eat bread nor parched corn nor green ears untill the same day that ye have brought an Offering unto your God God will be first served and our recognition-Sacrifice the tribute and homage we owe him must be performed ere we put forth our hand to taste of his blessings God justly challenges this at our hands as being our great Land-lord we are but his Tenants Levit. xxv 23. There ye may see our Tenure of what we possess The land is mine saith God Ye are but strangers and sojourners with me How well doth it become us to present our selves and tender our Sacrifice of thanks to our God This Service was not meerly Judaical appointed onely by Moses the very Heathens pitch'd upon this practise They had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their Cerealia festa post fruges comportatâ—…s Aristotle speaks of it that after Harvest they offered up a solemn Sacrifice And the great Law-giver of Religion amongst the Romans Numa strictly forbad any to taste of new corn or wine till the Sacrifice was past and the Priest had received Gods appointed portion 'T is a shame for us Christians to be so backward in this Service and to suffer Gentiles and Pagans to outgo and exceed us So much for the circumstance of time Come we now II. To the Substance of this Service and religious performance And of it we may take a double consideration 1. Let us look upon this Service and Sacrifice of these two men in common and then 2. We shall see the difference 'twixt them in the second part of the Text in the success and acceptance God gave to them This Service and Worship of Cain and Abel look upon them both together they agree in these five Particulars to be noted in them 1. It was Personalis cultus each of them in his own Person performs this Service and Worship to God Cain hath his Offering and Abel hath his Here is one observable point of Religion and take notice of it the performance of religious Worship to God is a duty that binds every man in person These men they put it not off to their father Adam they rest not in any other mans devotion but they take themselves bound personally to appear before God and worship him No man can worship God by a proxie He who will serve God by a proxie must look to go to heaven by a deputy No the duty of Piety binds every soul. As David saith No man can make an atonement to God for his brother We can neither buy nor borrow this oyl of our brethren we must all have it ready in our own vessels Thus Moses answers Pharaoh We will go with our young and with our old not an hoof must be left behind That soul that neglects to keep the Passover must be cut off from Gods people So strict was the Law for the Worship of God Exod. xxxiv 23. every man must appear before God to perform this Worship Every soul from a Moneth and upward were to offer to the Lord in token of their redemption Numb xviii 16. If any man can exempt himself from being Gods vassal and liege-man by Creation he may deny his homage If any can plead his innocency that he stands not in need of redemption he may neglect his atonement by Sacrifice If any man can say he stands not in need of a daily supply of blessings he may give over his daily prayers If any man can alledge he owes nothing to God that God hath not been aforehand with him in mercy and goodness he may omit his service of thankfulness 2. A second thing observable in this joynt-worship of Cain and Abel is Rectitudo cultus 't is a true warrantable and lawful worship that was performed by them 1. It was a worship directed and performed to the true God an invocation of Iehovah Not onely Abel
As Protarchus in Aristotle said Those stones were happy stones of which Altars were made Sure 't is an happy employment of what God gives to us that we give something of it again to God to maintain his Worship Superstition spares for no cost and shall Religion be close-handed The Jews that lavish'd out their gold Ear-rings and Jewels to make the Golden Calf were afterwards as forward to contribute their gold and silver for the Ark and Tabernacle Our Christian Worship it is more spiritual then that of the Jews but that discharges us not of this duty God's House his Ministers the Provision for his Worship they must be supported and honourably supplied This is strange doctrine to the world We count nothing too mean too homely for the Service of God If we remove the Ark put it in a Cart if we give place to it lodge it in a Cottage That Religion is best we think that is best-cheap 5. A fifth thing observable is that it was Cultus per sacrificium a publick worship by solemn Sacrifice a consuming and burning upon Gods Altar their Gifts and Oblations Burnt-Offering and Sacrifice was the most awful and solemn Worship the Church offered up to God before Christ. Moses gives Rules and Canons for this Service Nay as Christ saith of Circumcision we may say of Sacrifice It was not of Moses but of the Fathers all from Adam and downwards Abel Noah Abraham and the rest of the Patriarchs abounded in this Service And it carries with it these significations 1. It was a real Recognition and acknowledgment of Gods Soveraign Dominion and of their Dependency and Subjection to him Mittite agnum dominatori terrâ—… Isai. xvi 7. Seâ—…d ye a lamb to the Ruler of the land as a Sacrifice of Homage and Subjection 2. It was a sad Remembrance and acknowledgment of sin and of the due debt and just desert of death by sin The slaying of the Sacrifice was a confession that they deserved death and destruction 3. It was a Protestation and Profession of their faith in Christ the great Atonement to be offered for them the true Lamb of God the great whole burnt-Offering to satisfie for sin 4. They were Testimonies and Professions of humble thankfulness for mercies received But then the Inquiry must be Where is our Christian-Sacrifice Have not Christians something to offer and sacrifice to God I answer These carnal and external Sacrifices of Beasts belong all to the Law of Ceremonies and so cease now and are out of date Christ hath put an end to them The Salt that did season their Sacrifices was Gods Institution now they want that Salt and so they corrupt and putrefy The Mannah that was kept longer then Gods appointment bred worms and corrupted such now are all Jewish Sacrifices Now they are no sweet savour but a loathsome stench in the nostrils of God But then have Christians no Sacrifice Yes verily The summe and substance of those Sacrifices is compleat in Christ. He is the onely Priest and Sacrifice of the New Testament He offered up himself once for all He gave himself as an Offering and a Sacrifice to God for a sweet-smelling savour Eph. v. 2. A Sacrifice of that efficacy that it need not be offered often it was once offered and is for ever effectual S. Chrysostom compares the Jewish Sacrifices to weak Plaisters that must be often renewed Christs bloud was like a Soveraign plaister Semel impositum semper sanat once applied it perfectly cures us But yet though we have now no proper Sacrifice external and bodily yet we have still our Evangelical and spiritual Sacrifices For besides that every good work and holy action done for the honour of God is a Christian Sacrifice Feci Deo as David speaks makes it a Sacrifice As S. Augustine speaks Opus bonum quod fit ut sancta societate inhaereamus Deo Any good work that may joyn us to God and commend us to his acceptation that 's a Sacrifice Besides that a Christian offers up to God a fourfold Sacrifice 1. Sacrificium cordis contriti The Sacrifice of a Contrite heart in the practice of Repentance Thus S. Paul calls the Repentance and Conversion of the Gentiles The Offering up of the Gentiles or the sacrificing of them And David acknowledgeth The Sacrifice of God is a broken and contrite heart Psal. lâ—… The killing of our lusts the mortifying of our sins 't is an holy and acceptable Sacrifice and Service unto God A Christian hath 2. Sacrificium cordis devoti the Sacrifice of a devout heart that 's the Sacrifice of Prayer and our great Christian Sacrifice when the soul by prayer ascends up to heaven as upon the Altar of Incense Thus David acknowledgeth Let my prayer be as Incense and the lifting up of my hands as the evening Sacrifice Psal. cxli. 2. Theodoret observes when Christ cast out the sheep and the doves out of the Temple and said My house shall be called an house of prayer he abolish'd all other Sacrifices and appointed prayer to be the solemn Sacrifice and Service of the Church 3. A Christian hath another Sacrifice that 's Sacrificium cordis grati the sacrifice of a thankful heart the sacrifice of praise and thanksgiving unto God Thus we see Psal. l. God rejects their bloudy sacrifices in stead of them he tells them Whosoever offers praise and thanks to him he honours him Will I eat the flesh of Bulls or drink the bloud of goats Offer unto God thanksgiving He takes away the first that he may establish the second And Heb. xiii 15. Let us offer the sacrifice of praise to God continually the fruit of our lips giving thanks to his name And in this kind the great sacrifice of the Christian Church is the Sacrament of the Lords Supper the great commemoration of the great benefit of our Redemption The most religious and mysterious benediction and praising of God 't is the Cup of blessing and calling upon the name of the Lord. 4. A Christian hath yet another Sacrifice that 's Sacrificium cordis benefici the sacrifice of Alms-deeds and charitable communication the distributing to the necessities of our poor brethren that 's accounted by God a Christian Sacrifice The relief which the Philippians sent to S. Paul 't is called An Odour of a sweet smell a Sacrifice acceptable and well-pleasing to God chap. iv 18. So the Apostle To do good and to distribute forget not for with such Sacrifices God is well-pleased Heb. xiii 16. These four 1. The Sacrifice of a Contrite heart 2. The Sacrifice of a Devout heart 3. The Sacrifice of a Thankful heart 4. The Sacrifice of a Charitable and Compassionate heart these are the Sacrifices of a Christian which God accepts of him We have seen the Performance of this Service Now follows Secondly the Success and Acceptance of it Abel and his Service is respected but Cain and his Offering is rejected We have seen them go hand in hand in this
outward Performance nothing almost discernable that can make the difference And herein we have three things observable 1. The Authour of this different Acceptance that 's God 2. The Ground of this different Acceptance 3. The Nature of it that 's Respecting and Not-respecting First The Authour of this different Acceptance is God See here the Inversion that God makes In their approach vers 3. there Cain hath the Precedency first comes Cain then afterwards Abel is named in the second place Ey there is the order of nature and carnal precedency but see how God returns them in His estimate He gives Abel the precedency names Cain in the second place The Lord had respect unto Abel but unto Cain he had not respect Ey here is the order of Gods free Grace He crosses his hands as Iacob did with Manasses and Ephraim he layes his hand of Acceptance on Abels head his hand of Disallowance upon Cain Carnal prerogatives avail not in Gods favour in matters of Grace Nature hath no ground of prerogatives there the New-birth carries it They were in Christ before me saith S. Paul Rom. xvi That was a good ground of dignity Paul was a Post-natus Born out of due time It was a matter of debasement to the Apostle Secondly let us consider the ground of this different Acceptation Why did God regard the one reject the other We may conceive there was a double ground of difference 1. In respect of the Persons 2. In respect of their Actions I. The first is taken from their Persons 'T is Gods method he looks first to the Persons then after to their Offerings Men observe another order With men the Gift commends the Person to favour As Solomon tells us A gift out of the bosome makes way for a man it prospers where-ever it goes it makes room for him and brings him before Great men Prov. xviii 16. 'T is not so with God with him the Person must commend the Gift not the Gift the Person First God respects Abel and then his Offering dislikes Cain and then rejects his Service And in their Persons there was a double difference 1. God puts a difference betwixt them 2. He finds a difference 1. God puts a difference betwixt them that 's the main original difference his free choyce and favour Here is the higest cause Why did God respect Abel It was because he had a favour unto him Why passed he by Cain He left him where he found him in his corrupt original and so turn'd away from him It must answer the Apostles question Iohn xiv 22. How is it that thou wilt manifest thy self to us and not unto the world Here is the supreme cause that must answer and satisfie all such enquiries I will have mercy on whom I will have mercy Even so Father for it was thy good pleasure 2. Gods sees and finds a difference in their Persons Abel was a just and an holy man God gave a testimony of him that he was righteous Heb. xi Cain a meer counterfeit in Religion He was of that wicked one saith S. Iohn 1 Iohn iii. Here then is the second ground of difference 't is the piety and holiness of the Person that commends the work and service unto Gods Acceptation This Solomon teaches us A good man obtains favour of the Lord Prov. xii 2. And on the contrary saith David If I regard iniquity in my heart the Lord will not hear me Psal. lxvi And so again Prov. xv 8. The sacrifice of the wicked is an abomination to the Lord but the prayer of the upright is his delight See the wicked they have their Sacrifices they can offer the outward carkasses of Religion but 't is the prayer of the upright that is accepted their spiritual devotion And then the sacrifice of the wicked is an abomination to the Lord it is not onely vain or offensive or odious but 't is abominable unto God he loaths and abhorrs it but the prayer of the upright is his delight not onely accepts it but takes delight and pleasure in it But then there is II. A second ground of difference and that is in their Actions and performance of their Sacrifice 1. Some conceive there was a difference in the Matter of their Sacrifice Abel he made choyce of the best the Firstlings of the Flock and the fat thereof Cain makes no such choyce but takes any thing that comes next to hand thinks any thing good enough to offer to God O! it is matter of just provocation God takes it in high displeasure to have the meanest and vilest things tendred to him He expects a fat Sacrifice at our hands Numb xviii 12. The best of the Oyl and the best of the Wine and of the Wheat shalt thou offer unto the Lord. God complains of this base usage of him Malach. i. 13. Ye have said It is a weariness and ye have snuffed at it and ye have brought that which was torn and the lame and the sick should I accept this at your hand Cursed be the deceiver saith God He accounts it fraud and couzenage The coarsest grain the least heap the lightest sheaff must be Gods portion The Jews say Cain was a covetous man and his Sacrifice smelt of it They say he was the first that used false measures and false weights and he served his God with them Nay sure Religio de optimis Religion calls for the choysest and Gratitudo de optimis Thankfulness will be no niggard but open-handed to God Can any cost or pains be too good for him 2. Besides this difference in the Matter others conceive it in the Manner of their service and worship Abel he sacrificed to God religiously reverently devoutly Cain in meer formality without reverence and devotion Placebat in munere qui placuit in corde saith Cyprian Abels heart was devoutly affected that set the price upon his Oblation A devout heart makes a fat Sacrifice Oh! God abhorrs our loose negligent careless addresses to him God is greatly to be feared in the assembly of the Saints and to be had in reverence of all them that are about him Psal. lxxxix 7. Let us have Grace whereby we may serve God acceptably with reverence and godly fear for even our God is a consuming fire 3. But the main ground of the difference S. Paul gives Heb. xi 4. By Faith Abel offered unto God a more excellent Sacrifice then Cain That one Ingredient seasons all our Sacrifices If that be wanting God never regards them Indeed Faith is all in all in this work 1. Faith is the Priest that only sacrifices Non or at nisi fides Aug. 2. Faith that 's the Altar on which we must offer Unusquisque Sanctus Altare Domini in se habet quod est Fides saith S. Hierom. A believing heart 't is the Christians Altar that sanctifies the Offering And 3. Faith it is the Offering too Primogenita cordis fides saith Aug. Faith is the first-born Grace in the soul of a
is of greatest excellency 'T is both a fundamental and a finishing grace It lies low in the foundation there is the necessity of it and then it is chief in the head of the building that 's the excellency 'T is both a vital grace and then it is a beautifying and adorning grace It warms the heart and it makes the face to shine The Saints saith David They are the excellent of the earth Psal. xvi S. Augustine saith it of Charity which is one part of holiness Sure that 's a rare grace without which all other graces are nothing and by which all other graces are made of some value This grace 't is the assimilating grace which makes us like unto Christ. In this S. Peter places our conformity to Christ 1 Pet. i. 15. As he which hath called you is holy so be ye holy in all manner of conversation This S. Iohn calls a walking as Christ walked 1 Iohn ii 16. Walk as he walked How is that not as he walked on the waters in a miraculous operation but as he walked in the ways of piety in all holy conversation So to assimilate him 3. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Onely carries another Emphasis with it it shews the thing he exhorts to is Summè desideratum the main thing which he desires of them 'T is a form of expressing our chief desires and requests we make it shews what above all is most acceptable to us As David One thing have I desired of the Lord which I will also require Unicus is put in Scripture for Summè dilectus the onely One for the dearly beloved Prov. iv 3. I was my fathers Son tender and onely beloved in the sight of my mother So Cant. vi 9. My Dove she is the onely one of her mother Here then is the main return that S. Paul requires of all his love to them his care for them his labours amongst them that their life be answerable to their holy Calling and Profession S. Paul's pains were great amongst them teaching exhorting warning every man What is the fruit of his labours that he expects from them That they should express the power of his preaching in the piety of their conversation What 's the fruit of the Husband-mans labours his ploughing his tilling manuring sowing but to see a fruitfull harvest the fields crown'd with plenty and the barns full with all manner of store How doth the Prophet Isaiah bewail the loss of this fruit Esai xlix 4. I have laboured in vain I have spent my strength for nought And the Prophet Micah mourns for this want of fruit Chap. vii 1. Wo is me there is no cluster to cat my soul desired the first ripe fruit We have done with the first Particular the weight of this Charge Onely Now follows Secondly the Extent of this Charge the compass that it takes it reaches to all seasons and occasions Whether I come to see you or be absent 't is in his Presence and in his Absence It gives a scantling and dimension to a double Duty 1. Here is the dimension and scantling of S. Pauls care for them He is not onely studious of their good while he is among them but the necessary occasions of his absence are here supplied with an earnest desire to hear well of them Love and the spirit of doing good is full of care and forecast Those whom God hath committed to our charge should alwayes be in our thoughts As S. Paul speaks 2 Cor. vii 3. You are in our hearts to live and to dye with you The High-Priest was to have all the names of the children of Israel engraven on his shoulders and on his brest-plate Exod. xxviii Aaron must bear their names before the Lord upon his two shoulders for a memorial and upon his brest-plate 1. Upon his shoulders never to cast off that burthen and 2. Upon his brest-plate that 's the seat of love and affection Thus S. Paul expresses his continual watchfulness over the Colossians chap. ii 5. Though I be absent in the flesh yet am I with you in the spirit joying and beholding your order and the stedfastness of your faith in Christ. He had not onely a spirit of Revelation by which he was acquainted with all their affairs but he was present in spirit by his continual thoughts of them and care for them Thus was he alwayes deeply affected with the Care of all the Churches Is he present He labours amongst them Is he absent He prays for them thinks of them writes to them As S. Ambrose saith of Zachary Zacharias cum non potuit loqui scripsit when he could not speak he wrote So doth S. Paul to the Churches His care expressed it self in this way of putting them in remembrance by writing He wrote more Epistles then all the Apostles He seems to satisfie for what he had done against the Churches Before his Conversion he procured and carried letters against them for their Persecution Acts ix 2. Now he is Spiritui Sancto ab Epistolis The great Secretary of heaven the great conveyer of heavenly Epistles to them And as it is in the Ministerial Function so it should be in all our other imployments Love will be thus solicitous both present and absent As Iacob was for his sons being absent he sends to visit them Go I pray see whether it be well with thy brethren and bring me word again See he had a privy Monitor among them that should inform him of all their miscarriages Gen. xxxvii See this care of Iob over his children It may be my sons have sinned and blasphemed God in their hearts he presently Sacrifices for them Thus did Iob every day That 's the first dimension of S. Pauls care of them both present and absent 2. Here is the dimension and scantling of the Philippians duty and piety S. Paul puts them in mind of it that not onely in his presence when he is amongst them then they should walk piously and religiously but also when he is absent and remote from them then also he expects to hear of their holy and orderly conversation Gods Church must be like a well-order'd family every one in his proper station and doing his duty though the eye of government be not always upon them How doth God upbraid the failing in this point in the people of Israel Exod. xxxii 7. Moses was out of their sight but forty dayes and presently they fall away 1. How respectlessly do they speak of him As for Moses the man that brought us out of Egypt we wot not what is become of him That 's all they care for him gone he is and fare him well A poor requital for all his pains with them 2. How foulely do they revolt from that Truth which he had taught them Make us new gods to go before us A new Religion presently O what saith God to Moses Go get thee down thy people have turned aside quickly out of the way It was the
they do not fill with any good nourishment Therefore the Apostle places all in love If any man think that he knows any thing he knows nothing yet as he ought to know but if any man loves God the same is known of him 1 Cor. viii 2 3. That 's worth something And as it is doing not knowing onely so it must be Amor operans not loquens tantum not a love that will vanish into a verbal Profession Such there are of whom S. Iohn speaks He that saith he loves God 't is love and lip-labour both of one value 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Thou sayst thou lovest God shew me thy love by thy works of love otherwise God rejects it Isai. xxix 13. This people draw near me with their mouth and with their lips do honour me but have removed their heart far from me Ye know Dalilahs expostulation with Sampson How canst thou say that thou lovest me and wilt not do this for me that I require No Gods law 't is Objectum practicum 't is the matter not of our knowing or speaking onely but of our doing and practising Religion 't is a practical art serves not to make us the wiser onely but the better also 'T is an holy art of Living well and not of knowing and speaking onely I have lifted up my hands to thy Commandements which I have loved Psal. cxix 48. lifted up his hands not his eyes only saith David and again Verse 105. Thy word is a lamp unto my feet not to mine eyes onely to gaze and look on it 2. Herein is love that we keep his Commandements It puts another qualification on our love 't is amor reverentialis not a love of equality but a love of subjection and inferiority such a love as the Inferiour bears to his Superiour that hath a power to command him such a love as the Israelites Servant professes to his Master I love my Master and will not leave his service When we hear of loving God we dream of equality and familiarity Oh! God is our friend Christ is our brother we have fellowship with them both and so we think we may carry our selves fellow-like towards them No the Text tells us He is still our Commander and our love we bear to him must be a love joyned with reverence the love of a Son to his Father the love of a Servant to his Master the love of a Subject to his Soveraign lowly and submissive such as is the love of an inferiour to him that is farr above him and superiour to him 3. Herein is love that we keep his Commandements This shews that our love to God must be Amor regulatus a love regulated and restrained to what God commands us The onely matter of religious love and service to God is what he hath required and commanded us to do Id utique Deo dignum quod ipse Deus sibi fatetur acceptum that is onely accepted which God hath prescribed Ye are my friends saith Christ if ye do what I command you Ioh. xv 14. In this case our own inventions are but presumptions and superstitions Hence it is that Love is call'd The Royal Law because God hath appointed in what things we must shew our love to him I told you the love we owe to God 't is not a love of equals but of inferiours and so must be submissive and guided by his will not by our own Indeed for the forwardness and chearfulness of our love so it must be voluntary Nothing is so free as Love Non tantum servire Deo meo debes sed adulari Tertul. But yet for the expressions and performances of it he hath strictly bounded it within the compass of his Commandments Saul thought he had shewed great love in reserving the fat Cattel for Sacrifice But what said Samuel Hath the Lord such pleasure in Sacrifices as when the voice of the Lord is obeyed He hath shewed thee O man what is good and what the Lord requires at thine hands Offer to him not thine Inventions but his own Prescriptions 4. Herein is love that we keep his Commandements This shews our love to God must be Amor extensus universalis our love to God must be intire and universal of as large extent as all Gods Commandments As before ye heard of a Restriction so here we meet with an Extension Love must be the fulfilling of the Law Rom. xiii We must not be partial in the Law of God as Malachi speaks Quod propter Deum fit aequaliter fit The love of God looks at every Commandment and makes conscience of it Thus David professes the intireness of his obedience I esteem all thy precepts concerning all things to be right The least Commandment carries a divine authority with it A good Christian sues not to God 〈◊〉 Naaman to Elisha for a dispensation In this the Lord 〈◊〉 〈◊〉 servant this sin I must live in this Commandment 〈◊〉 make bold with What saith S. Iames He that offends in 〈◊〉 is guilty of all Not that the same degree and measure of love and obedience is required in all there is a difference and disproportion There are some Commandements more essential to piety and substantial some but accessory and circumstantial some are the main parts and duties of Religion others but Appurtenances Now where God layes most weight there we must expect most care The love of God 't is called The great Commandment Matth. xxii It must be preferred before the love of any creature But yet the love of God in a due proportion extends it self to every duty it will make us shun every sin 1. The smallest sins This love will keep us not onely from outragious impieties but from smaller transgressions As true love to our friend will with-hold us not onely from doing him a mischief but from doing of him the least displeasure 2. It will make us avoid even secret sins not onely such sins as may dishonour God by a publick scandal but love will not offend the eyes of his Holiness when he sees in secret 3. Love to God will make us avoid our dearest sins most delightful most profitable it will not onely sindg off hairs but cut off our hand That 's the second Particular Proceed we now Thirdly To the last Particular in the Text What is the disposition and inclination that he which loves God finds in himself to Gods Commandments He snuffs not at them as heavy and burthensome impositions accounts not the law of God as an heavy yoke His Commandments are not grievous Indeed in some respects 't is most true Gods Commandments are exceeding heavy There is in them not onely magnum pondus they are weighty and ponderous but they are also magnum onuâ—… heavy and burthensome See the truth of this in three Particulars 1. Take the Law of God at its full height and pitch of perfection so it hath a great difficulty in it yea in a manner an impossibility in it to