DISCOURSE XI. PART II. HAVING AVING established the fact, that sacrifices were appointed by God immediately after the fall, to be types and symbols of the sacrifice and atonement of the Mediator; and shewn that there was great goodness and mercy, propriety and wisdom, in their institution, we will more particularly attend to the conduct of Cain and Abel. "In process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the Lord." Offering to God the fruits of the earth as an eucharist, or tribute of thanks for the blessings of providence, hath been as generally practised in the world, as the sacrificing of animals. Cain, we find, brought such an offering to God. Probably, therefore, both kinds had been commanded at the same time. Under the Law, the fruits of the earth were called the meat-offering, probably their original name, because, when they were first appointed, the fruits of the earth were the meat or food of men. Of the Eucharistic kind was the sacrifice of bread and wine which Melchisedec offered, when he met Abram returning from the defeat of the kings, and blessed him, and gave thanks to God for his victory.t For Melchisedec "was the priest of the Most High God;" And as such Abram acknowledged him, and paid him the ty the of his spoils. No reason can be given why offerings should have been made to God, unless it be that he had commanded * Levit. ii. 1 + Gen. xiv. 18, 20. them. "He that cometh to God, must believe that he is, and that he is the rewarder of them that diligently scek him. Without this faith there could have been no ground for making any offerings at all; and without the command of God, there could have been no ground of this faith. "Abel, he also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering: But unto Cain, and to his offering, he had not respect." The question, Why Cain's offering was rejected, and Abel's accepted, has been often asked, and a variety of answers has been returned. To recite them all would be tedious. What appears the most reasonable is as follows: Abel brought the best of the firstlings of his flock, a sacrifice of atonement for his sins, approaching God in the way he had commanded, as a sinner acknowledging his guilt, and as a penitent imploring mercy and forgiveness. Cain-brought only the Eucharistic offering, the fruits of the earth, to thank God for the increase of his tillage, but did not approach God with the offering of atonement which he had commanded, seeking remission of his sins, as a penitent sensible of his guilt. This account seems to be confirmed by the Author of the Epistle to the Hebrews, who says, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness, that he was rightcous; God testifying of his gifts." In the language of Scripture, to do a thing in faith, by faith, or through faith, means to do it because God has commanded it, or has promised to accept it. Because the word of God is the ground of faith; so that where God has given no command, nor made any promise, there can be no faith. The same remark will apply to the other expression, + Under the Mosaic dispensation, the expiatory and meat offerings were bro't together. Probably Abel did so, though Moses does not mention it. And may not this be intimated by St. Paul, Heb. xi. 4, where he saith, "Abel offer ed a more excellent," (a fuller, a more abundant,) "sacrifice than Cain ?” "Abel obtained witness that he was righteous." To be righteous, is to obey the commands of God, to do his will, to walk in his ways.* Abel, therefore, by bringing the offering which God had directed, "obtained witness that he was righteous" "God testifying," by accepting "his gifts," that he had obeyed his command. Cain brought only part of the offering God had required... the first fruits of the earth, by way of thanksgiving; but not the sacrifice of atonement to testify his penitence, and faith in the command and promise of God. Therefore his offering was rejected, not being the offering God had required. In what manner God shewed his acceptance of Abel's offering, is not said. The Jews, and many of the first christians believed it was by fire descending from heaven upon it, as it afterward did upon the sacrifices of Abraham, and Elijah, and David.† :: Should it be asked, To what place did Cain and Abel carry their offerings? I have only opinion to give in answer; and suppose it was to the entrance of the garden, where the Shechina, or presence of God was manifested in the Cherubim and flaming sword: And possibly it was from the flame of this sword that fire issued to consume the sacrifices which were acceptably offered. That there was some place where God manifested his presence by a visible glory, appears from the complaint of Cain under his sentence of banishment, "From thy presence shall I be hid." And when the sentence took effect, and he was driven away from the rest of the human race, it is said of him, "And Cain went out from the presence of the Lord." There was, therefore, some visible token or manifestation of God, called his face, or presence, where worship was paid to him, and where offerings were made; and none seems so likely as the place where God had placed the guard of the Tree of Life, that men, now unworthy to eat of it, might worship towards it. So that one part of Cain's Luke i. 6. + Gen. xv. 17. 1 Kings xviii. 58 1 Chron. xxi. 26. ‡ Gen. iv. 14, 16. punishment was his being cut off from the privileges of public worship, and no longer permitted to make his offerings in the presence of God. When Cain saw that his offering was rejected, and his brother preferred before him, he "was very wroth, and his countenance fell." God had rejected his offering, but he had not cast him off. He knew the rancorous resentment which he harboured against his brother, for he knows all things. In mercy he tried to reclaim him, and bring him to a better mind; "why art thou wroth? and why is thy countenance fallen ?" said' God to him. "If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door." That is, 'Why art thou angry with thy brother, and why art thou gloomy and sullen toward him? If thou doest well, and, with true penitence and faith, bringest such an offering as I have commanded, to make atonement for thy sins, as thy brother did, thou shalt be accepted, as thy brother was. But, if thou doest not well; but through impenitency and unbelief, refusest to bring the atonement I have directed, thy sin must remain with thee unforgiven.' God then assures him, that his brother should neither claim nor have any superiority over him on this account, but should continue to pay him all the respect and submission of a younger brother" His desire shall be to thee, and thou shalt rule over him." But so deeply had malice rooted itself in Cain's heart, that, disregarding the admonitions and assurances of his Maker, he invited his unoffending and unsuspecting brother into the field,. and there polluted the earth with the first human gorc-.-. setting an example of murder and slaughter, which has been too readily followed by infatuated man. Some have supposed that Eve imagined Cain to have been the promised seed; and, under that impression, to have cried out with such rapture at his birth, “I have gotten a man from the Lord"--I have gotten the man whom the Lord promised. By imparting this sentiment * Gen. iv. margin-Shalt thou not have the excellency? to Cain, she may have excited expectations in him, which he feared would be cut off by his brother's being preferred before him. Or possibly Adam might have informed him of the dignity and privileges of the priesthood, and of his title to it, after his own death, by the right of primogeniture; and he may have apprehended the rivalship of his brother in that matter. From the assurance God gave him of his brother's disposition to pay him every regard he could have a right to expect, it is evident, something of this kind had taken fast hold of his sullen and gloomy temper, and had inflamed him with envy and jealousy. It is an observation of St. Paul, that "whatever things were written aforetime, were written for our learning."* And the design of preaching being not to amuse the mind with a tincture of useless knowledge, but to lead men to the true Mediator whom God hath appointed; to form the manners by penitence and faith, and bring them to that benevolence of mind and purity of heart which the Gospel requires; I hope to be indulged in drawing such reflections from the subject which has been before us, as may be of use to us, both as Christians and Men. 1. The example of Cain ought to teach us the necessity of repressing the first motions of wrath, and anger, and revenge. If they are neglected, it is impossible to tell to what desperate lengths they may proceed. People of quick tempers are the most subject to the sallies of impetuous anger, which, for a time, burns with fury. They should set a guard over themselves, for rage has no bounds. Time and attention will give them the victory over their tempers; nor will God's assistance be wanting to their good endeavours. It is happy for them and for mankind, that their passion lasts not long, and seldom settles into malice or revenge. The sullen and morose are most apt to indulge hatred and rancour. In duty and justice to themselves and to others, they ought earnestly to endeavour to mend *Romans, xv. 4. |