Selected quad for the lemma: son_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
son_n	aaron_n	abel_n	adam_n	25	3	7.0583	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29912	Twenty five sermons. The second volume by the Right Reverend Father in God, Ralph Brownrig, late Lord Bishop of Exeter ; published by William Martyn, M.A., sometimes preacher at the Rolls.; Sermons. Selections	Brownrig, Ralph, 1592-1659.; Martyn, William.; Faithorne, William, 1616-1691.	1664 (1664)	Wing B5212; ESTC R36389	357,894	454

but Cain brought his Offering to the Lord And 2. It was Cultus legitimus such a worship as was prescribed no superstitious worship invented by themselves but taught by Revelation received by Prophetical Instruction such as we see God allowed by after-approbation These brethren were not like Aaron's sons Nadab and Abihu they offer no strange fire to God but proceed by rule and direction This way of worship Abel learn'd it from Adam Adam he was taught it of God and taught it his children saith Pererius Inventions of Gods Worship are but Superstitions That God is to be worshipped even Nature teaches us but how he is to be worshipped He alone must direct us As Moses said to Pharaoh Exod. x. 26. We know not with what we must serve the Lord till we come thither and he teach us Indeed the times when Cain and Abel offered were Primitive Times the Form of Religion was not yet degenerate and corrupted Idolatry and the setting up of false Gods and false Worship were not yet crept into the Church It is the dignity of true Religion it hath the Precedency of all before Idolatry and Superstition Idolatry is a post-natus to Religion of an after-birth The Field was first sown with good Seed the envious man came afterwards and sowed his Tares Matth. xiii Idolatry it is a Super-semination Id verum quod prius id falsum adulterinum quod posterius Tertul. True Religion hath the Birth-right pleads Prescription before all false Worships Christ in his Reformation brings the Jews back to that which was first Abinitio non fuit sic checks all Superstitions with this Exception It was not so from the beginning It is our Plea Where was Invocation of Saints and Angels or Worship of Images Did Moses or Abraham or Abel so worship No it was the malice of Satan that sowed these Tares foisted in these Corruptions Purposely God kept Religion untainted in the beginning of the World Though a deluge of other sins brake early into the World Cruelty and Lust and Violent Oppression yet Idolatry was kept out that the very novelty of it might make it suspected 3. A third thing observable in this Worship of Cain and Abel is Unitas Cultus their joynt brotherly consent and unity in their worship of God As they were twins in their birth so as twins they joyn hand in hand to compass Gods Altar We read not of an Altar that Cain erected and another that Abel set up apart for himself but as they were of the same family and natural fraternity so they joyn as Members of the same Church as pertaining to the same Altar The Jews conceive it was all one place where Adam sacrificed and now his Sons and after Noah Though they go too far when they say it was where Abraham sacrificed Isaac and after David sacrificed and where after Solomon built the Temple and erected the Altar Surely Concord in the Worship of God 't is most necessary and comely Without these two Truth and Unity God accepts no service Truth and Peace are the Supports of Religion Thus S. Peter forbidding discord and commending to Christians domestick peace presses this reason for it That your prayers be not hindred 1 Pet. iii. 7. Discord breeds Distraction in holy duties Quarrelling and Contention it is the bane of Devotion See how uncomely was Aaron and Miriam's quarrelling with Moses Num. xii What Disturbance did it breed in the publick affairs of the people of Israel It hindred their Progress into the Land of Canaan and set it back 'T is said the people journied not till Miriam was brought in again and the breach made up again So on the contrary what a gracious promise doth Christ make to Prayers made in the spirit of Unity Matth. xviii 19. If two of you shall agree on earth as touching any thing that they shall ask it shall be done for them of my Father which is in heaven These two Brothers here they came in Unity They had one God one Altar one kind of Service by Sacrifice one Time too and no doubt they came in one Affection the grudge grew afterwards See with how many bonds S. Paul labours to continue Christians together in an holy Concord Eph. iv 5. There is one Lord one faith one baptism one God and Father of all one body one spirit one hope of our calling therefore keep the unity of the spirit in the bond of peace Christians must say We are all one mans children Our cognizance is Love and Unity and Concord The quarrels and contentions that did arise amongst Christians 't was a great hinderance to the Conversion of the Gentiles When they could not answer the Christians Arguments then they objected the Contentions of Christians that they could not agree amongst themselves Hoc est Opprobrium Gentium saith S. Augustine Non consentitis The Gentiles cast that in their teeth that there was not Concord and Unity amongst them That 's the third 4. A fourth thing observable in these two brethrens Worship of God it was Cultus cum sumptu They did not put off God with empty shews but they are at charge here in the worship of God they can be content to be at cost in honouring of him according to their state and condition Cain he is an husbandman he brings of the fruit of the ground to honour God with a Sacrifice of Corn. Abel he is a Shepherd he brings his Offering of the Herd and Flock Nature it self teacheth us this Truth If there be a God then sure he must be worshipped and that worship must be maintained though with cost and charges 'T is a spice of Atheism to say as Pharaoh did Go ye your selves and worship God but let your flocks alone as S. Augustine complains of the wealthy men in his time they would be rich at Home but poor at Church they would leave their purses at home that they might not be at charge for any Church-contribution Leave your flocks behind you No saith Moses we must have them with us Of them we must offer a sacrifice to our God This Solomon commands us Honour God with thy substance and the first-fruits of thine encrease Prov. iii. 9. And he learnt it of his father David he chose to be at cost in serving of God 2 Sam. xxiv 24. I will not serve the Lord with that which cost me nothing Thus doing we honour our God ey and we honour our selves and our substance too The Jews knew how to prevail with Christ for the good Centurion He loves our Nation nay he loves our Religion and hath built us a Synagogue As Origen discoursing of the liberal Contribution for the erecting of the Tabernacle Quam gloriosum erit saith he How great an honour is it that it shall be said This mans Gold made the Ark This mans Silver made the Pillars and Sockets for them This mans Wealth furnisht the Tabernacle And it is also an honour to our wealth to be thus employed

suffices Let us hear his Voyce Here we have it and it must command the obedience of our Faith to yield and embrace it 2. It is the great conviction of the worlds Infidelity Had I not spoken to them they had had no sin but now they have heard therefore their sin abides Thus Christ convinces the Pharises The Baptisme of Iohn was it from heaven or from men Their consciences told them If we say from heaven Why did we not believe him Take heed ye despise not him that speaks from heaven To despise the Testimony of Men of Prophets of Messengers went not unpunished If we receive the witness of men the witness of God is greater He that believes not God hath made him a lyar because he believes not the Record God gave of his Son 1 Ioh. v. 10. A lyar Luther saith It is the greatest Opprobry of the greatest Provocation Call a man cruel unmerciful or proud or covetous the bloud riseth not so much as when ye call him a lyar How must God be provoked when we give the lye to his Truth question his Son authorized by his own Seal Unbelief gives God the lye 3. This Testimony from heaven it seals up our condemnation if it be rejected it makes an Unbelievers Damnation most confessedly just beyond all exception God hath sent his Son and testified of him that in him he offers Grace and Reconciliation What can we plead if upon rejecting this Testimony we be condemned People that live out of the Pale of the Church where this Testimony is recorded are like men that live in an unwholsome Ayr and far from Physicians when they fall sick there is but one way with them But see here is Balm in Gilead a Physician is here make use of him then or you perish wilfully Such Iudge themselves unworthy of eternal life Acts xiii 46. forsake their own mercies Hence we see Christ referrs it to themselves to judge what they deserve for refusing of Christ. Matth. xxi 40. Ask them What will the Lord of the Vineyard do unto those Husbandmen which reject his Son They all answered He will miserably destroy those wicked men Their damnation is just themselves being Judges Enough for the Manner of Expression A Voyce out of the Cloud Come we now Secondly To the Matter and Summ of it What doth God publish What hidden mysterie doth he disclose Even the highest mysterie of heaven That Christ is Mediatour This 't is the prop of our Faith 't is the tydings of Angels nay 't is the Voyce of God himself We count it a common vulgar Truth What Catechise you about Christ Ask who he was We wrong you Oh saith S. Ambrose Non solum incipientum sed perfectorum imo coelestium notitia Filii Dei Now in 〈◊〉 Testimony observe two things 1. A special Designation Hic est This is 2. A special Description My beloved Son in whom I am well pleased First Here is a special Designation This is my beloved Son In it there is a threefold force 1. It is Vox demonstrativa A personal pointing out of our Saviour This is he Before the Patriarchs believed In confuso in more general terms as the Promises were propounded 1. Semen Mulieris to Adam The Seed of the Woman then 2. Semen Abrahae to Abraham Thy Seed then 3. Semen Davidis to David then 4. Semen Virginis All came nearer and nearer but yet they never enjoyed a personal Evidence and Demonstration of Christ. But this Testimony singles him out and points out his Person If now they shall say Here is Christ or There is Christ look not after him We know him personally Iesus of Nazaret We have the concurrence of all specialties and circumstances to fasten our Faith upon him with all certainty And this assurance is required of Christians not onely to believe in the Messias but that Iesus is Christ. 2. 'T is Vox exhibitiva A Voyce betokening an actual and real and present Exhibition The Church before Christ was supported with Promises He shall come He shall be born in the fulness of time I shall see him but not yet saith Balaam The Saints before Christ were all in reversions and expectations They waited for this Consolation They received not the Promises But now the Father brings him into the world the Gospel presents him to the eye of your Faith They before us lived upon Promises but here is the advantage and excellency of our state we live upon Performances Theirs was Gaudium quaerentium ours Invenientium They were in a state of Expectation we in a state of Fruition They saluted the Promises afar off we possess and embrace them The stretchings out of their Faith are nothing so comfortable as the embracings of ours 3. 'T is Vox distinctiva It singles out Christ and separates him from the rest Moses indeed was a glorious Saint Elias a great Prophet the Baptist was much admired of the people they supposed he was Christ but still but servants Christ is the Son To which of the Angels said he at any time Thou art my Son This is the grand Prerogative of Christ. All Excellencies are but serviceable to him Let us honour Moses and Elias and other Saints and reverence them so as that we forget not they be servants and remember who is the Son let us adore him He is the King of Saints Purposely the Apostles 〈◊〉 recall'd from thoughts of Moses and Elias Why linger ye after them Here is the Prince of your Salvation That 's the Designation Come we Secondly To the Description In it three things 1. The Dignity of his Person 2. The Excellency of his Mediation 3. The Authority of his Doctrine First The Dignity of his Person 1. He is Filius a Son 2. He is Filius dilectus a beloved Son 1. He is Filius the Son of God Psal. ii Thou art my Son This is the Foundation of the Church that Christ is the Son of God This the Devils acknowledge Thou art the Son of God And that implyes these Truths 1. Filius ergo ejusdem Naturae The Creator and the creature they are not of the same nature nor the workman and his work but the Father and the Son are of the same nature Man begets a man not one of another kind and God begets God Thou art my Son hodie genui Vera Divinit●…s quia vera de Deo nativitas saith Fulgentius 2. Filius ergo distincta Persona The Son is a distinct Person and Subsistence from the Father He is not a Property or Attribute in God o●… a Manifestation of him but a true real Person subsisting in himself 3. Filius ergo paris Dignitatis 1. Ejusdem Excellentiae He counts it no robbery to be equal with God He is high in the glory of the Father placed ad dextram at his right hand 2. Capax ejusdem cultus He is to be worship'd with equal honour as his Father is All Knees must bow to Him all Tongues confess Him

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 comportat●…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