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sary callings; not to feed luxury and maintain pride, but to get food convenient for themselves and their families.

Idleness has been

Those parents do not as Adam and Eve did, that turn their children into the world without a calling; so setting them as butts for the devil, that subtle archer, to shoot his fiery darts at. the ruin of thousands. 'Twas the advice which holy Mr. Dod gave to a father that was in care concerning the disposal of his children, "Give each of them a Bible and a calling, and God be with them."

Observe the difference between the calling of Cain and Abel. Cain, like a covetous worldling, chooses that calling that he was most likely to get by, and to enrich himself with; whilst Abel (good man) makes choice of that calling which would most dispose him for, and least hinder him in, the service and worship of God. A pastoral life is commonly observed to be attended with fewest iucumbrances, and to afford not time only, but opportunity for secret communion with God. That calling is to be chosen as really best for us which is best for our souls, and may most further us in heaven's way.

Further observe, that though Abel was the younger brother, yet it should seem, by the order of this story, that he entered into his calling first; his keeping his sheep is mentioned before Cain's tilling the ground.

Perhaps Cain had spent his days in idleness if Abel had not set him a good copy, in the choice of a calling. By which we may see the prevalency of a good example, many times, upon the worst men. Cain, that would not be reasoned into a calling perhaps, by his father and mother, yet is soon shamed into one, when he sees his younger brother so busy before him.

3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering to the Lord.

4 And Abel, he also brought of the firstlings of his flock and of the fat thereof.

In process of time. Heb. At the end of days; which some think points at some certain stated time; for certainly even then the people of God were not without a stated time for worship. At the end of days; that is, on the sabbath day, which was at the end of the days of the week; or at the year's end; on some yearly solemnity which they were taught to observe, perhaps on some solemn remembrance of the fall. Or at the year's end, when they had gathered in the harvest; when they perceived that God had blessed them, they came, as 'twas fit they should, with their thank-offerings.

Cain, a wicked man, had his offering as ready as

Abel, a good man.

Outward duties of religion may be performed by the bad, even as by the good. The hypocrite doth often go as far, every jot, in outward performances as the true Christian; hears as many sermons,-offers up as many prayers,-gives as much alms, and is yet a hypocrite all the while. The bare performance of these duties doth not, cannot render a man acceptable to the heart-searching God. Nay, it should seem that Cain came with his offering before Abel; and is it not common for hypocrites to be as forward to perform outward duties as the true Christian? If the Pharisee and the publican go up to the temple to pray, the Pharisee will be sure to be there first. Luke xviii. 10.

From the offerings of Cain and Abel, we learn the antiquity of religious worship. The service of God is no novelty. I know there is an old way which wicked men have trodden; Job xxii. 15; but old as it is, the way of religion and godliness is older. Ask for the old paths. Jer. vi. 16. The devil was not up so soon, but God was up before him.

Grotius thinks that reason taught them that, seeing God was the best, they should honour him, by parting with the best they had to him and for him. Religion is agreeable with the principles of right

reason.

But I rather think that God did in an immediate

way reveal this manner of worship to Adam, and that he taught it to his sons. Otherwise, without a warrant, how could they expect that God should own them in it? for, doubtless, uninstituted worship is unaccepted worship. How could Abel offer in faith, if he had no divine revelation upon which to ground that faith? Heb. xi. 4.

"I cannot see how natural light should dictate that God would accept of the blood of other creatures as a token of man's obedience to himself." "Cain's sacrifice seems more agreeable to natural light than Abel's, being a eucharistical offering, without hurt to other creatures. Abel's was a bloody sacrifice, but it was offered in faith; (Heb. xi. 4;) which is a higher principle than natural light, and must suppose a divine revelation."-STILLINGFLEET.

"As to eucharistical sacrifices, such as the firstfruits and the like oblations, men's own reason might suggest and persuade them that it was fit to present them, as the most natural signification of a thankful mind; and thus far there might be sacrifices in a state of innocence. But sin having changed the scene, expiatory sacrifices must be founded upon a positive institution, because pardon of sin being a matter of pure grace and favour, whatever was a means to signify and convey that, must be appointed by God himself."—Cave.

It was a great mercy of God to Adam, to reveal unto him this method of obtaining acceptance with himself; that, when he had lost by sin the tree of life, (which, whilst he had it, was a standing pledge of the divine favour,) God was graciously pleased to put him in a way of worship by sacrificing, which was to be, and no doubt was to him, an evidence of the restitution of that forfeited favour. And it was well done of Adam to teach his children this way. He did not, as too many fathers do, provide only for their comfortable subsistence in this world, by putting them in a calling; but he provided also for their souls' subsistence in a better world, by putting them in a way of worshipping God. Contrary to this is the preposterous care of many parents;-care which was very commendable, if their children had bodies only, and no souls to look after. Adam, like Abraham, did command his children that they should keep the way of the Lord. Gen. xviii. 19. See Ephes. vi. 4.

And the LORD had respect unto Abel and to his offering:

5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.

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