OF THE NATURE OF FAITH.  
A SERMON, BY BARTEN HOLIDAY, Doctor of Divinity.  
LONDON, Printed by S. G. for W. Lee, and are to be sold at his shop at the sign of the Turks Head in Fleetstreet, over against Fetter-lane end. 1654.   
HEBR. 11.4. 
By Faith Abel offered unto God a more excellent sacrifice than Cain.   

OF The Nature of FAITH.  
THere is not any action in common life performed without a kind of belief: no man of a rectified reason undertaking any business, but with a belief both of the possibility of it, and of the benefit. Which as it is true even of civil faith in outward life, so is it much more true of true faith in the inward life. For without this no man can please God; no man can intent to please God. He that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him. Faith than must be the beginning of our action; and should have been the beginning of Cain's action, as it was of Abel's; but as at first it made an inward difference between their persons, so at last an outward also between their sacrifices. But the more distinctly to understand the actions of these brothers, we may distinctly view the sacrificers; the sacrifices; the difference, and the cause of the difference, which was Faith; by faith Abel offered unto God a more excellent sacrifice than Cain. Behold the persons, Cain and Abel. The first work that God performed for man, was to make him perfect: and the first work that man performed after God's work, was to make himself imperfect. Which when Adam had done, and afterwards had children, God, in his wisdom, did in his first child Cain show him his graceless state into which he was fallen; as in his mercy he did in his second son Abel show him, in some proportion, the good estate into which he was restored. In which two brothers God was pleased to show that division which afterwards succeeded in mankind; Abel being the first of the most eminently righteous, and Cain the first of the notoriously wicked. Which difference in their inward estate, some think to have been shadowed out in their outward estate. Which strictly may not be admitted for truth, both their professions being lawful; though in some degree it may be granted, if we look upon the occasions and readiness of trespass in the condition of the one, more than of the other. Behold, Gain minding earthly things, to be sure of his portion, betakes himself to gainful husbandry and covetous commerce, and with his son Enoch builds a City; invents also, as the Learned Josepbus tells us, weights and measures; and takes possession of the Eastern parts, making himself a Lord in the earth, which he chose for his portion: though we must farther censure it as a woeful husbandry, to water the earth with his brother's blood, and then to blow it. But behold, Abel a Shepherd, the holy Patriarch of the Patriarches, and the Princes of Israel. Behold, a condition of life excellent for simplicity, being a stranger, or rather an enemy to City-craft. Behold, a life, that does not so take up the mind, as not to respite it to meditation, & the true use of life; to meditation on the works of God, & so of our selus a chief work of God. Behold, a life, that requires not the fixed glory of an habitation, but aptly expressing by its movable shelter the humble pilgrimage of our life. Behold, a life helping us in this life with the ready charity and wisdom of clothing. Behold, a life, which in that first age he helped them to the matter of their sacrifice, and was truly the substance of it, whiles the emblem of the due innocency of it. Behold, a life, not only innocent, but eminent, a life that is the life, whiles the lively image of a Prince and of God; a good ruler being the Shepherd of his people, careful to guide them, careful to preserve them; not letting the shears go deeper than the wool. Behold, a life, the image of God, tender in his providence over the improvident sheep; more tender in his providence over man; most tender in his providence over innocent men, his Church; and therefore anciently the Shepherd was not so joyfully clothed with the fleece, as Kings, and the King of Kings with the comfort and honourable title of the Shepherds of the people. Now these two brothers did not only differ thus in profession, but also succession. Cain had wealth and issue; a father he was, though of a race, that was not so happy, as to degenerate. But Abel had the excellencies of sanctity and martyrdom. Succession he had none, but his example: and in respect of age, in that age of the world, he died young; preventing the growing danger of corruption by grave and death. Yet after an excellent manner God gave succession unto Abel, whiles in stead of Abel he gave to Adam religious Seth: whose righteous posterity dealing in innocent arts, did afterwards dwell in the holy Land; the type of that inheritance, at which they aimed- Nor were their posterities distinguished only in conditions, but also in name; the female posterity of Cain (as some tell us) being called the daughters of men; as the male posterity of Abel supplied in Seth, and which were taken with those beauties, are for their worthy descent, though not for their frailty, called the sons of God. These then being the conditions of the persons, you may see, yea, foresee the conditions of their sacrifices; for each of them did offer unto God a sacrifice. The end of the creature is the honour of the Creator; and such honour is to be performed by some acknowledgement; and such acknowledgement has been always made by sacrifice: which, as it is due unto God by the right of Creation, so has it been always performed unto God from the time of the Creation: And such duty being required of man by God, God always instructed man with such knowledge, whereby he should be able to perform such duty. In the beginning of the world, God taught Adam, and in process of times, Adam taught Cain and Abel, both the kind and manner of their sacrifice. Before and under the Law, the sacrifices were much of a like nature, they being both external; and yet they differed by the many and special rites and ceremonies used in sacrifice under the Law. The Mosaical sacrifices were of three kinds: some of them being divided, part unto God, part to the Priest, and part to the people: such was the peace-offering, and this offering was the meanest. Some of them were divided, part unto God, and part to the Priest: such was the sinne-offering, and this was the second best. But the last was the burnt-offering, which was offered only unto God, and this was the most excellent. Now all the sacrifices before the Law were like unto this, being offered all only unto God: as all the spiritual sacrifices now under the Gospel, as Love, Prayer, Fasting, Obedience, Humility, Thankfulness, and the like, into which those external sacrifices were changed by Christ, are all offered only unto God. And indeed even in those first sacrifices, the end being to unite man unto God, ut sancta societate illi adhaereamus, as S. Austin speaks; there was not only the external part, but also the inward, that with which it was offered, the affection; of which the outward was but a sign. Without which mind, God told them by his Prophet Isaiah, He that kills an Ox, is as if he slew a man: he that sacrifices a Lamb, as if he cut off a dog's neck: he that offers an oblation, as if he offered swine blood: he that burns incense, as if he blessed an idol. Non sacrificia sunt quae sanctificant, sed gratia offerentis, says Irenaeus; The holiness is not in the sacrifice, but in the sacrificer. It is not said, that God had respect to Abel's sacrifice, but to Abel and his sacrifice; to signify, as some think, that God looked first upon his faith, and afterwards on his sacrifice. Indeed the very Heathen understand this Divinity. Plato tells us, that the Athenians having with excessive sacrifices implored Jupiter Ammon in a war against the Lacedæmonians, yet receiving the overthrow, sent Ambassadors to expostulate the business with their God, who was shrewdly shent by them, and asked, how chance he failed them in this their enterprise? to whom their God excused himself by a reply, that indeed he acknowledged, their Altars were better dressed then the Lacedæmonians; but that nothing was dressed but their Altars, or that their Altars were better dressed then their minds. The mind then being required in a true sacrifice, you may view the sacrifices of Cain and Abel: who, according to the instructions they had from Adam, bring their sacrifices from their own professions; at the end of days, (Gen. 4.3.) that is, in process of time. Which some think to have been at the yeer's end; then indeed men were wont solemnly to sacrifice to God in thankfulness, having gathered in their fruits. So did the Law of Moses afterwards command, Exodus 23.16. which order was observed from the beginning by the Fathers, and as the Philosopher in his Morals tells us, it was observed even amongst the Gentiles. But with the sacrifice of old, there was besides a Thankfulness to God, a yearly remembrance also of their sins, Hebr. 10.3. and a hope of the forgiveness of them by Christ to come; the Legal sacrifices being insufficient, Hebr. 10.1, 2. Now some more particularly think, these brothers offered these sacrifices, by the hand of their Father Adam; who was High Priest, (as afterwards ordinarily the firstborn in families were Priests until Moses) and that he offered their gifts upon an altar. Cain, being an Husbandman brought of the fruit of the ground; and Abel, being a Shepherd, brought of the firstlings of his flock, and of the fat thereof. These were their sacrifices, but Abel offered the more excellent sacrifice; this was the difference of the sacrifice.  
That it was better, it may partly appear from the sacrifice itself; for whereas it is only said, (Gen. 4.3.) Cain's was of the fruit of the ground; the holy Ghost more accurately (Gen 4.4.) describes Abel's to have been of the firstlings of his flock, and the fat thereof. Which was even according to the mind of God, to whom the first born were the most acceptable offering, and such as afterwards he prescribed by Moses. And as for the offering of the fat, that likewise was as acceptable; whether by that be signified the fattest of his flock; or whether he brought the fat and burnt it to the Lord, as God did afterwards command by Moses, figuratively implying, that the hardness of the heart is to be consumed by the fireof the Spirit, as some devoutly conceive; though without doubt it properly signifies the excellency of the sacrifice; and but in an after-sense want of sense, and unbelief. Again, that Abel's sacrifice was the better, it may appear from God's approbation of it, it being said, that God had respect to Abel and to his offering, but unto Cain and his offering he had not respect. God had respect to Abel's offering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (& respexit) which signifies to look upon a thing with intentiveness and approbation, and so with delight: so that God delighted in Abel's sacrifice; which pleasure of the Lord is sometimes called seeing: so God is said to have respect, or to see Abel's offering: and sometimes it is called smelling; as it is said of Noah's first sacrifice after the flood: The Lord smelled a sweet savour, Gen. 8.21. So in 1 Sam. 26.19. When it is said, Let the Lord accept an offering, the Margin from the Original renders it, Let him smell an offering. Lastly, that it was better, God testified, no doubt, by some outward sign; for otherwise how could Cain have known, that God accepted not his offering, and so fall into into discontent? And this sign as Saint Jerome (in his Hebraical Traditions tells us, was no other than Fire sent down upon the sacrifice of Abel, which it consumed, leaving Cain's untouched. According to which sense Theodosian renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God fired Abel and his sacrifice. And this is most probable, since God did afterwards in that manner declare his delight and acceptance of other men's sacrifices. As of the sacrifice at Aaron's consecration, Levit. 9.24. Of gideon's likewise, Judg. 6. v. 21. Of david's, 1. Chron. 21.26. Of solomon's, 2 Chron. 7.1. Of Eliahs' also, 1 Kings 18.38. Nay, the Heathens false Deity (the Devil) by divine permission, did thus deal by the sacrifices offered amongst them; Solinus telling us, A litato numine fit incendium; They brought the sacrifice, and the God brought the fire, which was according to a permitted imitation of God's work; who testified his favourable acceptance of a sacrifice, by turning it to ashes: so prays the Church for David's offering, (according to the Original) Psal. 20.3. Thus we see, that Abel's was the more excellent sacrifice: but now we must know, why it was the more excellent: we see the difference, now we must see the cause of the difference: and the Apostle tells us it was Faith, by Faith. If the Apostle had not here stayed our enquiry, we might have embraced the fine conjecture of Josephus: a conjecture seemly, though not found. He will have the diversity to arise from the diversity of their professions. Abel's sacrifice being taken out of his flock, a sacrifice provided to his hand in the simplicity of nature: but Cain's being a sacrifice from the fruit of the earth, which he did dress with much care and covetousness, forcing it by art unto abundance; and so a sacrifice of guilt and violence. But this cause does as much differ from the true cause, as Cain's sacrifice differed from Abel's: it does as much differ, though not as odiously, the fruits of the earth being a sacrifice afterwards also, (as appears, Leu. 23.14.) but cain's was without faith, as Abel's, the more excellent being offered by Faith. God, saith Irenaeus, looked upon Abel's sacrifice, and not upon Cain's, propter ingenium offerentium, Qualis est enim erga Deum voluntas offerentis, talis est erga oblationem voluntas Dei; such as is the sacrificers will towards God, such is God's will towards the sacrifice. That therefore we may fully understand the nature of his offering, we must fully understand the nature of his Faith; and then we may be able to understand and imitate Abel's devotion in his sacrifice, which he offered by Faith. Know then we must, that whatsoever creature is endued with reason, the same is thereby also made capable of a faith: all faith presupposing reason, in which it is implanted, in which it is employed. Thus is there a faith in the glorious Angels, who are endued with analogical reason, and believe in God, that they shall be preserved, with perseverance in which faith, they persevere in their perfection. You shall see a faith too in the wicked Angels, who do not only know God's Word, but also give assent unto such knowledge: which yet proceeds not from any special illumination, but from the remainder of their natural angelical knowledge since their fall. You shall find a faith too in wicked men: a faith, by which they shall not save, but continue and condemn themselves. Yet by this faith, they shall not only know, and assent unto God's word, but also profess that knowledge and assent; as Saint Luke testifies of Simon Magus, Acts 8.13. To which degree the Devils also in some sort arrive; for they confessed, that Christ was the Son of the most High; and yet looked for no salvation by him: nay, they disclaimed all salvation by him, crying out, What have we to do with thee? You shall yet find a greater faith in wicked men; whereby they shall not only know and assent, and profess; but also rejoice, nay, and bring forth fruit. Surely this will make the just man fear; this will make him begin to suspect himself; and not only rest content with a direct faith, to believe; but seek also for a reflexive faith to believe, that he does believe. Yet even the faith of the wicked shall be attended with joy, it shall be attended with fruit. They shall bear fruit, but it shall be like corn on the housetop; in the heat of Summer it shall whither. They shall bear fruit, but it shall be like seed in the stony ground; it shall take no deep root, (Luke 8.13.) This faith shall pass away with time, it shall pass away like time, the causes of it shall pass away; error, profit, glory, which commonly are the true causes of false faith. Nay, ye shall find a greater faith even in wicked men; a faith able to work miracles; which faith where it has been found, is judged to have been commonly grounded on some revelation, or on some promise of God: whereby a man believes God will bring such things to pass by him, as by an instrument of such miracles. And this was the faith which Simon Magus would have bought of the Apostles, (Acts 8.19.) and though he could not get it for his money, yet a worse hypocrite had it freely; even Judas the worst of reprobates. Yea, and many more shall have part in this faith, who notwithstanding shall have no part in Christ; nay, when at the last day, they shall say to our Saviour, Lord, in thy name we have cast out Devils, they shall be returned with I know you not. They shall be cast out among those Devils, whom once in his name they themselves cast out. And may not this shake even the elect? May not this cast them into doubting of their salvation? Surely it may, surely it does; but it is but at some times; it is but for some time; it is but in some degree, shake them it does: but it is as the mighty wind shakes a mighty Tree: it does but shake it, it overthrow's it not; nay, it is so fare from overthrowing of it, that by the shaking of it, it makes it take the deeper root: whiles both the tender strings, and also the firmer and hidden spurs by which it is fastened, do by the hollowing of the earth, pierce farther into the earth. Thus does the righteous man, when he sees, that Faith even in a wicked man may be attended with profession, joy, fruit, nay, with miracles: it does not make him desperate, but diligent; diligent to try himself by the rules delivered in God's Word, to see whether or no he have saving Faith: Which indeed may more properly, more effectually, be called the Faith of miracles, it being the truest miracle, that any thing should be found in man, which should be able to be an infallible instrument of the salvation of man. Yet such is Faith, the Faith of the elect: who therefore carefully ask counsel of Saint Paul, to know, what such Faith is; who has more carefully taught us, what such Faith is. And he has taught us, that it is, The substance of things hoped for, the evidence of things not seen, (Hebrews 11.1.) By which we may learn both the nature of the things, which our Faith aims at, and also the nature of our Faith itself. The things which Faith aims at, have a twofold nature: they are things not as yet in our possession; they are things not as yet in our sight: for in this life they are but hoped for, and in this life they are invisible. Now Faith is of that nature, that it supplies both defects: for by Faith we have even here a kind of possession; and by Faith we have even here a kind of sight. It is the substance of things hoped for, the foundation, the ground, the confidence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the subsistence; it is that, by which things that are but hoped for, are in admirable manner in our possession already. It is the evidence of things not seen: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the argument, proof, demonstration; S. Austin renders it the conviction of things not seen. For as in natural knowledge, Reason does convince the understanding, so in supernatural knowledge Faith does convince the understanding; not by the manifestation of the thing itself, but by the authority of God, that says it. By which authority, as the Apostle says, he brings into captivity every thought to the obedience of Christ, (2 Cor. 10.5.) And it is of things not seen; Quae enim apparent (says Saint Gregory) jam fidem non habent, sed agnitionem. It is not so proper to say, we believe things, that are present, as to say, we acknowledge them. By Faith then we have a kind of possession of all those glories, which we now but hope for; and by Faith we may be said, even to see those glories, which in this life cannot be seen. This is the nature of Faith, which even the meanest may apprehend; and if the more subtle would farther view it, they may from inquisitiver aeson improved by Religion know, That it is an habit of the understanding, whereby eternal life is begun in us, making the understanding firmly assent to things, that do not appear: It is an Habit: for whereas man after his fall had only a possibility to Belief, Faith does not only reduce that possibility into an ability, but also into a facility. Though Christ lay a yoke upon us, Faith makes it easy: though Christ lay a burden on us, Faith makes it light; Draw me, we will run after thee, says the Spouse, Cant. 1. 4. Nor does this Faith teach only to run, but also it shows us, which way to run: it does not only give us will, but also knowledge, it being an habit of the understanding. And this is manifest from the act of Faith, which is, to believe: To believe, being an act of the understanding, which does notwithstanding include an act of the will; the understanding in this act being determined by the command of the will; The act of believing being a cogitation with an assent, whereby eternal life is begun in us: This is the end, and yet the beginning of Faith, according to that of the Apostle, Faith is the substance of things hoped for; the certainty of happiness by Faith being counted for possession. And it gives this possession, whiles it makes the understanding firmly assent, it makes it assent; it is the victory of the holy Ghost upon the understanding; which is happily led captive into liberty, and by the power of Grace is delivered from the bondage of Nature. And being delivered, it does firmly assent. There is a neutral act of the understanding, inclining to neither part; and that is doubting. There is an act of the understanding inclining only to one part, but it is only through some light reason, and that is conjecture. There is an act of the understanding, inclining likewise only to one part, but it is with fear, and that is, Opinion: But this act of Faith is not only to one part, but also with a firm assent. In which firmness of assent it agrees with knowledge: from which, notwithstanding it also disagrees; knowledge being of things, that are manifest to the understanding; but Faith being of things that do not appear. And thus is the act of Faith distinct from all the other acts of the understanding. Will you see the Power that produces Faith? Behold Grace, For since the object of Faith is above nature, the act of Faith must likewise be above nature: and therefore must proceed from such a cause, as is able to raise the soul to such an assent. Now whereas faith comes by knowledge, and knowledge seems to depend rather upon the industry of nature, then upon infusion: True it is, Faith does depend upon nature, in respect of its outward cause, as external persuasion; but the principal and proper cause of Faith is grace working inwardly in the soul. Will ye see the excellency of Faith? You see it is a supernatural gift. It is above corrupt nature: which, alas, is so corrupt, that of itself it is not only not able to believe, but does ungraciously resist belief. But was it also above Pure nature? had not our Parents, in the state of Innocency, Faith? Faith they had in God; but had they Faith in Christ? Can Christ be the object of man's Faith, before man's fall? If we consider the person of our Saviour consisting of God and Man; it were improper to say, he was then the object of Faith: but if we consider the sufficiency, which was radicated in the Divine Nature, and by which power the Divine Nature did assume the Humane Nature, we may say, that man could then believe in Christ, because than he was able to believe in God, in what manner soever it should please God to exhibit his sufficiency; whether under the nature of Creation, Redemption, or Sanctification; Faith being more properly grounded in the sufficiency of these acts, then in the specification of them. Gold, Crystal, and a Star are the object of the fight, not in respect of solidity and transparency, but in respect of visibility; in which they all agree. But a foreknowledge of Redemption, which implies man's fall, seems not congruous with the state of Innocence; such knowledge being not a degree of perfection before man's fall, but a relief of his imperfection after it. Yet Aquinas acutely, if not warrantably, thinks, that Adam then foreknew the mystery of the Incarnation, though not as a means of Redemption, yet of man's perfection in the future vision of God. Will you see the manner of the Production of Faith? It is wrought in the soul by a double work of grace; by an illumination of the understanding, and by an excitation of the will. Grace inlightens the understanding, whereby first it looks forward on the Law; and than it reflects upon its own guilt, and so begets Fear. Next it beholds eternal life, and a promise of that life in Christ. Grace likewise inflames the will, first to desire remission of sins, and then an application of Christ's promises to one's self, for the effecting of such remission. These than are the things, which grace makes us look after: this is the Order of the things, which grace makes us look after; the Law, the Gospel, Pardon, and the Application of Pardon. Behold likewise the Passions, which grace makes us feel: Behold, the Order of the Passions, which grace makes us feel: Fear, Hope, Desire, Joy. This is the Method of the holy Ghost in the conversion of the Soul. And as some of these degrees go before faith, so you may see also the degrees of faith. You shall sometimes see a faith so weak, that it appears to be rather Desire, than Faith. But yet it is a desire not only of salvation, (for Balaam also could desire to die the death of the Righteous:) but it is also a desire of Righteousness. The fool & the wise man both desire the end; but only the wise man desires also the means. Now this desire of grace is never without grace, and has the promise of blessedness. Blessed are they that hunger and thirst after righteousness, (Mat. 5.6.) And though this desire of Faith be not Faith, (Desire being a Passion, and Faith an Habit) yet this desire of Faith is never without Faith, it is an infallible effect of Faith. The desire of grace is a sanctified affection; and where one affection is sanctified, all are sanctified: and where all are sanctified, the whole man is sanctified. He likewise that is sanctified, is justified; and he that is justified, believes. He than that unfeignedly desires Faith, has Faith: Which desire proceeds not from a want of Faith, but from a want of the knowledge of Faith; divers having Faith, but not the skill to know it. Sometimes you shall find the weakness of Faith in respect of knowledge, the knowledge of the Gospel. Thus was the Apostles Faith in the knowledge of our Saviour's Death and Resurrection. For when our Saviour told them of his going down to Jerusalem, and his sufferings there, Peter rebukes him, and says, Master have pity on thyself; this shall not be unto thee. Sometimes you shall find the weakness of Faith in the apprehension or application of Christ's benefits to ourselves. Yet even such Faith, such palsie-Faith, is able to receive a gift from Christ; it is able to take hold on Christ; who has compassionately promised not to break the bruised reed; no, nor to quench the smoking flax. But at last our observation shall find a strength of Faith; you shall feel a strength of Faith. A young faith is but a tender faith; but a grown faith is a strong faith; it grows, as the body does, from Infancy to Age. Which strength of faith arises from a continual observation of God's secret favours and motions in the soul, through the whole course of life in the employments of the soul. And yet this strength of faith is imperfect in this life, the wisdom of God having left some doubtings in man, that he may remember he is but man, that he may the more earnestly depend upon the merits of our Saviour, God and Man. And thus by a gracious art, he makes us by fearing the strength of our faith, to increase the strength of it; he shows his strength in our weakness; nay, he makes his strength our strength. And (to see the Effects of faith) as there is no ground so weak, but will by manuring, if it has any heart in it, bear some grain; so Faith, though weak, being true Faith, has some heart in it, and will infallibly bear some fruit: The infallible fruit of Faith, as the Apostle teaches us, is a good conscience. Faith is the cause, and a good conscience the effect; whose evidence depending upon the cause, makes it inseparable. And since a good conscience is never without charity, we may by the degrees of our charity measure the degrees of our faith; and by a want of charity discern a want of faith. And since a good conscience is a continual Feast; there is provision not only for him that makes the Feast, There is provision enough not only wherewith to please himself, but wherewith also to please God. As then faith provides a good conscience; so a good conscience always provides a Sacrifice for God. Look upon Abel's Sacrifice, which the Lord did look upon; and you shall see why the Lord did look upon it. Both Abel and Cain offered that which was required, they offered it to God, by whom it was required: but only Abel offered all that was required. Ananias and Sapphira in a seeming holiness sold their possessions. This was an action in itself indifferent; in pretence, good; in purpose, bad; yea, vile: whilst they sold not only their possessions, but also themselves to work wickedness. For when they brought the money to the Apostles, as a full offering, the price of all, they kept back a part: so when Cain brought his offering to the Lord, he kept back a part. Nam Cain cum Deo offerret sua, seip sum sibi retinuerat, says Rupertus. He brought an offering to God, but he left his heart behind him. He could not believe in God; but thought, that as God had no need of our offerings, so he had no regard of our offerings. Indeed, he had no regard of his offering; nay, therefore God had no regard of it, because Cain would not believe that God would regard it. But Abel first brought his heart, and then the firstlings of his flock. His sacrifice was not only an offering from his flock, but also from his conscience. He did believe, that he that commanded sacrifice, did therefore regard it, because he commanded it. He did believe, God could not command that which was unjust; he could not command that which was in vain: Therefore he had regard to offer sacrifice, because he believed God did regard sacrifice.  
You may see in Abel the whole course of Faith. He did both know Gods will, and assent unto it, and professed both, by his sacrifice he brought: nay, he rejoiced and brought forth fruit, whiles he brought for sacrifice the fruit of his flock. He went yet higher; his faith was a faith of miracles; for his faith fetched fire from Heaven, to consume the sacrifice of his faith. Nay, this faith of miracles was also a saving faith: it was the substance of what he hoped for; he hoped to enjoy God in the Heavens, and by Faith he prevents that joy, and has him here on earth. His Faith was the Evidence of God, whom he hoped to see; and by his Faith he saw God in the fire of his sacrifice. In which fire that descended to consume a sacrifice, the Rabbins have a tradition, that the face of a Lion did still appear, to represent the Lion of the tribe of Judah, the Messiah, (which to us is our Saviour Christ) by whose only mediation sacrifices are made acceptable. Abel's Faith was also an habit, by which his sacrifice was made as acceptable as it was willing and ready; and he as freely yielded it to the Lord, as his flock yielded it to him. And this offering of Faith proceeded both from his understanding and his will; the fire expressed as much, which did not only accept his sacrifice made by Faith, but also expressed the nature of the Faith: the light expressed his knowledge, and the heat his love. The cause was Grace: Adam could instruct him to offer by Faith; but Adam could not enable him to offer by Faith: the knowledge was from Adam, but the power from God. And though his faith was before ours, yet the manner of the production of it was like ours. He understood the high offence of his Father, and how that nature had cast him likewise under the same guilt; this taught him to fear: he had likewise heard of the prophecy, that the seed of the Woman should break the Serpent's head: this made him to hope; and both these inflamed his desire to apply those mercies to himself. The next degree of his faith, was the wisdom of his faith: which was to use those means, which might attain the end. Cain no doubt, wished Heaven as much as Abel, but not as well: Cain desired Heaven, but not Righteousness; but Abel desired Righteousness, as hearty as he desired Heaven. This made his sacrifice as acceptable unto God, as Heaven was acceptable unto Abel. Now the reason why faith is of all virtues so acceptable unto God, is, because God is most honoured by faith: for by faith we trust God, we take God's Word; and so at once acknowledge in him sufficiency and truth: sufficiency, that he is able to perform unto us what he does promise; and truth, that he will infallibly perform it. Thus did faithful Abraham honour God, when upon God's promise he left his Country, his plentiful Country, and his kindred, not regarding the censures of the worldly-wise, even in that age of the world, who were ready to interpret his travail a levity and indiscretion, to leave things certain for that which seemed uncertain. Yet he did arm himself with Divine Wisdom against Humane wisdom, against false discretion, not having his eye upon the danger, but upon the command; which he did not examine, but speedily execute. This was the faithful Abraham, whom God honoured. But Abel was an example both for us and for Abraham; if not for the degree of his faith, yet for the precedency of it: which as God made for an example in the beginning of the world, so he intended it for an example to the end of the world. Since than we have so excellent an hope in God, and so excellent an example in Abel: since God so looked upon his sacrifice, that we might look upon his Faith: since Abel's Faith was more precious unto God, than his blood, Let us beg of God, that he will give us as true a Faith, though not as glorious a Faith, as Abel's: that he will give us not only the knowledge of faith, but also the comfort of it, a good conscience: that he will make our Heart the Sacrifice, and his Grace the Fire, both to testify his love unto us, and to inflame our love unto him; and that we may so follow Abel in Faith, that we may follow him in Happiness. Which God grant for the merits of the blood of Jesus, which speaks better things than the blood of Abel; and work it for us by the power of his holy Spirit, the giver of all good gifts, the giver of Faith. To which Three Persons and one God, be all faithful Sacrifice of Thanks and Praise, now and for ever.  
THE END.   

Emendations.  
PAg. 4. lin. 1. deal he. Pag. 5. lin. 11. and 12. read of corruption by the grave and death. Pag. 8. lin. 10. for understand, r. understood. P. 12. l. 4. for Theodosian, r. Theodotion. Pag. 14. lin. ult. for continue, read convince. P. 26. l. 7. deal was, and for faith, r. failed. P. 27. l. 3, 4. for evidence, r. existence.