By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts; and by it he being dead yet speaketh.

“"By faith we understand that the worlds were framed by the word of God, so that what is seen was not made of things which appear," says the apostle. "By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh," and so forth, down to "than enjoy the pleasures of sin for a season." Faith having, therefore, justified these before the law, made them heirs of the divine promise.”

“Therefore, since God originated Adam uncircumcised, and inobservant of the Sabbath, consequently his offspring also, Abel, offering Him sacrifices, uncircumcised and inobservant of the Sabbath, was by Him commended; while He accepted what he was offering in simplicity of heart, and reprobated the sacrifice of his brother Cain, who was not rightly dividing what he was offering. Noah also, uncircumcised-yes, and inobservant of the Sabbath-God freed from the deluge.”

“And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, "For you also" (he says) "have suffered like things of your own countrymen." (1 Thess. ii. 14.) And by a brother who had been nothing wronged, but who envied him on God's account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part has been done, but God's part has not yet been carried out towards him. And by a "more excellent sacrifice" in this place, he means that which is more honorable, more splendid, more necessary. And we cannot say (he says) that it was not accepted. He did accept it, and said unto Cain, "Hast thou not sinned, if thou rightly offer, but dost not rightly divide?" (Gen. iv. 7 LXX.) So then Abel both rightly offered, and rightly divided. Nevertheless for this, what recompense did he receive? He was slain by his brother's hand: and that sentence which his father endured on account of sin, this he first received who was upright. And he suffered so much the more grievously because it was from a brother, and he was the first to suffer. And he did these things rightly looking to no man. For to whom could he look, when he so honored God? To his father and his mother? But they had outraged Him in return for His benefits. To his brother then? But he also had dishonored God. So that by himself he sought out what was good. And he that is worthy of so great honor, what does he suffer? He is put to death. And how too was he otherwise "testified of that he was righteous"? It is said, that fire came down and consumed the sacrifices. For instead of "And the Lord had respect to Abel and to his sacrifices" (Gen. iv. 4), the Syriac said, "And He set them on fire." He therefore who both by word and deed bare witness to the righteous man and sees him slain for His sake, did not avenge him, but left him to suffer. But your case is not such: for how could it be? You who have both prophets and examples, and encouragements innumerable, and signs and miracles accomplished? Hence that was faith indeed. For what miracles did he see, that he might believe he should have any recompense of good things? Did he not choose virtue from Faith alone? What is, "and by it he being dead yet speaketh"? That he might not cast them into great despondency, he shows that he has in part obtained a recompense. How? "The influence coming from him is great, he means, and he yet speaketh"; that is, Cain slew him, but he did not with him slay his glory and memory. He is not dead; therefore neither shall ye die. For by how much the more grievous a man's sufferings are, so much the greater is his glory. How does he "yet speak"? This is a sign both of his being alive, and of his being by all celebrated, admired, counted blessed. For he who encourages others to be righteous, speaks. For no speech avails so much, as that man's suffering. As then heaven by its mere appearance speaks, so also does he by being had in remembrance. Not if he had made proclamation of himself, not if he had ten thousand tongues, and were alive, would he have been so admired as now. That is, these things do not take place with impunity, nor lightly, neither do they pass away.”

“Above he set down the description of faith; here he shows it by example. And concerning this he does two things. First, in general, he makes his proposal clear; second, in particular, where he says, By faith we understand. As to the first, the continuation is thus: thus therefore I describe and commend faith, nor is this something new, for in this, namely faith, the elders, that is, the holy fathers, obtained testimony, that is, they believed, and were established through faith. Gen. 15:6: Abraham believed God, and it was reputed to him unto justice. Ps. 115:1: I believed, wherefore I spoke. Now among all the fathers of the Old Testament, those two especially, namely David and Abraham, have the testimony of faith. By faith we understand, etc. In particular he sets it forth through examples of the ancients. And first as to what they believed and taught; second as to what they did, where he says, By faith Abel; third as to what they suffered, where he says, but others were racked. Now teaching in the Old Testament was twofold. One openly set forth; the other veiled under the covering of figures and mysteries. The first concerned the unity of God and the creation of the world; the second, the mystery of the incarnation and of restoration. Hence, just as they kept the sabbaths in memory of the creation, so we keep the Lord's day in memory of the resurrection. As to the teaching, then, about the creation of the world, he says, By faith we understand, etc. This can be read in two ways: in one way, that "by the word of God" is in the ablative case. And the sense is: we, like the ancients, by faith, that is, through the teaching of faith, namely of the Old Testament — Gen. 1:3: God said, Let there be made, etc.; Ps. 32:9: He spoke, and they were made — understand that the ages were fitted, that is, disposed, by the word of God, that is, by the command of God. Now this pertains to faith, namely that we understand this, because since faith is of things invisible, the ages also were made of things invisible, namely of prime matter, which, bare and deprived of every form, is invisible, and lacking every species and disposition. Therefore he says, that from things invisible visible things might be made. But this is said rather crudely, although it is true. In the second way, that "to the word" is in the dative case. And then the sense is: we understand through faith, as before, that the ages were fitted, that is, fitting and corresponding to the word, so that from things invisible, etc. For which reason it must be known that the word of God is the very concept of God, by which he understands himself and other things. Now God is compared to the creature as an artisan to his work. Now we see this, that an artisan produces that which he produces outwardly in the likeness of his concept. Hence he makes a house in matter in the likeness of the house which he formed in his mind; and if the house outside agrees with the house preconceived, the work is ordered in due manner; if not, not. But because the whole creature is disposed in the best way, as produced by an artisan in whom no error or any defect can fall, therefore according to its own manner it agrees most fully with the divine concept. Hence Boethius, in the Consolation: thou thyself most beautiful, bearing the beautiful world in thy mind, and forming it with a like image. Therefore he says, we understand by faith the ages, that is, the whole universe of creation, to be fitted, that is, fittingly corresponding, to the word, that is, to the concept of God, as the artifact to its art. Ecclus. 1:10: He poured her out, namely his wisdom, upon all his works. There follows, so that from things invisible, etc. But because among the ancients it was a common conception of the mind that nothing is made from nothing (Physics II), therefore when they saw some new work, they said that it was made from certain invisible things. Hence some held that anything is in anything, as Empedocles and Anaxagoras — of which nothing need be said at present; others held the hiding-away of forms, as Anaxagoras himself; others held it to be from ideas, as Plato; others from intelligence, as Avicenna. Hence according to all these, visible things were made from invisible ideal natures. But we say, according to the aforesaid manner, that visible things were produced from invisible ideal natures in the word of God, through which all things were made. Which natures, even if they are really the same, nevertheless differ according to reason, through the diverse connoted respects with regard to the creature. Hence man was made by one idea, and the horse by another, as Augustine says in the book of Eighty-three Questions. Questions. Thus, then, the ages were fitted to the word of God, so that from the invisible ideal natures in the word of God, visible things, that is, every creature, might be made. Now all these words are expressly against the Manichees. For they themselves say that it is not to be cared what a man believes, but only what he does. But the Apostle sets faith as the principle of every work; hence he says that it is the substance, that is, the foundation. Without faith, therefore, works are in vain. Again, they say that nothing is to be believed except that of which a reason is had. Against which he says, of things not appearing. Again, they condemn the Old Testament, saying that it was established by an evil principle, namely by the Devil. Against which he says that the elders obtained testimony in this faith. Then, when he says, By faith Abel, etc., he shows what the ancient fathers did. And first he shows this concerning the fathers who were before the flood; second, concerning the fathers who were before the law, where he says, By faith he who is called Abraham; third, concerning those who were under the law, where he says, By faith Moses. Before the flood there were three especially acceptable to God, namely Abel, Enoch, Noah. First, then, he sets down the faith of Abel; second, the faith of Enoch, where he says, By faith Enoch; third, the faith of Noah, where he says, By faith Noah. Now concerning Abel he shows what he did through faith, and what he obtained thereby. By faith Abel offered sacrifice. Hence, just as confession is the testimony of interior faith, so from exterior worship in sacrifice his faith is commended. And from the fact that he offered a choice sacrifice, since it was of the firstlings of the flock and of their fat, his faith is shown to be choice. For the best sacrifice was a sign of choice and proven faith. Mal. 1:14: Cursed is the deceitful man who has in his flock a male, and, making a vow, offers up to the Lord a feeble thing. But concerning the sacrifice of Cain no mention is made as to its excellence, but only that he offered of the fruits of the earth. He says, then, that Abel by faith offered a fuller sacrifice than Cain — not in quantity, but in preciousness — that is, he offered a better sacrifice than Cain, namely to God, because it was to the honor of God. For otherwise it would not have pleased God. The Gloss says "by a fuller faith," but this is not had in the Greek, because "fuller" is there in the accusative case; which is clear from the manner of speaking, which is comparative — unless it be said: by a fuller faith — that is, one better and more excellent than Cain's — he offered it, since, as has been said, the exterior sacrifice was a sign of interior faith. Now from faith two things follow: one in life, namely the testimony of righteousness. Hence he says, he obtained testimony that he was righteous, namely through faith. Matt. 23:35: From the blood of Abel the just, etc. Yet it is not on account of this testimony of Christ that he says he obtained the testimony of righteousness, since here he intends to bring in nothing but authorities of the Old Testament — namely, on account of what is said in Gen. 4:4: the Lord had respect to Abel and to his offerings; because the Lord's regard is especially upon the just. Ps. 33:15: The eyes of the Lord are upon the just. And this, God bearing witness to his gifts. Which perhaps was because the gifts were kindled by heavenly fire. And this was the regard of God. Yet he had regard to the offerer himself before his offering, because it is from the goodness of the offerer that an offering is accepted, when it is not sacramental — for the malice of the minister does not change a sacramental goodness; but as to the offerer, that the offering may profit himself, goodness is required in him. Another testimony he obtained after death. Hence he says, and through it, being dead, he yet speaks, because, as the Gloss says, after death his faith is still commended, since matter is given to us of speaking about him, so that concerning his faith and patience we may give examples for exhorting others to patience. But this is not the Apostle's intention, since everything that he takes here he takes from the Scriptures. Hence it is understood of that which is said in Gen. 4:10: the voice of thy brother's blood cries to me from the earth. Below, 12:24: speaking better than Abel. For this he received through it, that is, through the merit of faith, that being dead, that is, the blood of the dead man, cries to God and speaks to God. Then, when he says, By faith Enoch, etc., he commends Enoch. And first he sets down his intent; second he proves it, where he says, and he was not found. Now the Apostle makes no mention of his works, because Scripture speaks little of this, but only shows what God did for him: that by faith, that is, through the merit of faith, being translated from the conversation of this life, he is preserved from death in another. Hence he says, that he should not see death. Gen. 5:24: he appeared not, because God took him. And it is true that he has not yet died, yet nevertheless he will die at some time, because the sentence which the Lord inflicted upon the first parents when they sinned — in whatever day thou shalt eat, etc. — remains upon all who are born in any way from Adam, just as also in Christ. Ps. 88:49: What man is he that shall live, and not see death? But the death of two has been delayed, namely of Enoch and Elijah. And the reason is that the teaching of the Old Testament is ordered to the promises of the New Testament, in which the hope of eternal life is promised to us. Matt. 4:17: Do penance, for the kingdom of heaven is at hand. And therefore, the sentence of death having been given, the Lord willed to lead men into the hope of life; which he did in the fathers of each state, namely of nature, of the law, and of grace. Hence in the first state he gave hope of escaping the necessity of death, and this in Enoch; in the law, in Elijah; in the time of grace, in Christ, through whom the effect of this promise is given to us. And therefore the others will die, but Christ, rising from the dead, dies now no more. But the first two will die by Antichrist. Thus, then, he was translated that he should not see death — not only that he should not feel death — and this in that generation. Then, when he says, and he was not found, etc., he proves that he had this through the merit of faith; and first he proves that he was translated; second, that he had this on account of faith, where he says, for before his translation. And he proves the first through the authority of Gen. 5:24, which he sets down under other words, because there it is said, he appeared not, because God took him; but here he says, and he was not found, because God translated him. And the sense is the same. Wis. 4:10: Being pleasing to God, he was made beloved, and living among sinners he was translated. For just as it was fitting that man should be expelled from Paradise on account of sin, so it was fitting that the just should be brought in. For this one, through Seth the seventh from Adam, was the best; so Lamech, through Cain the seventh from Adam, was the worst, as being the one who first introduced bigamy against nature. Then, when he says, before his translation, he proves that he had been translated on account of the merit of faith, because before he was translated, Scripture says of him that he walked with God, which is to consent to and to please God; and on this account God took him; but without faith it is impossible to walk with God and to please God; therefore, etc. He sets down this whole argument as to the premises. And first the major, because he had testimony, before his translation, that he had pleased God, and therefore God translated him. Ecclus. 44:16: For Enoch pleased God, and was translated into Paradise, that he may give wisdom to the nations. But that he pleased God, Scripture shows, which says that he walked with God. Mal. 2:6: he walked with me in peace and equity. Ps. 100:6: he who walked in the unspotted way, he served me. The minor he adds, saying, but without faith it is impossible to please God. Ecclus. 1:34f: By faith it is well-pleasing to him. Rom. 3:28: we account that a man is justified by faith. Now he proves the minor when he says, he who comes to God must believe. For no one can please God unless he comes to him. James 4:8: draw near to God, and he will draw near to you. Ps. 33:6: come to him and be enlightened. But no one comes to God except through faith, because faith is the light of the intellect. Therefore no one can please God except through faith. Now, one who comes through faith must believe the Lord. For just as we see in any natural motion, that the thing moved must, from the motion, intend two things lest the motion be in vain, namely a certain fixed term, and a certain cause why it should be moved — and the term is prior to the effect that the motion attains — so also in the motion by which someone comes to God, the term of the motion is God himself. Hence he says, he who comes must believe that he is. This he says on account of his eternity. Ex. 3:14: he who is, has sent me. Second, that he know that God has providence over things. For otherwise no one would go to him if he did not hope for some reward from him. Hence he says, and that he is a rewarder to them that seek him. Is. 40:10: behold, the Lord will come, behold, his reward is with him. Now reward is that which a man seeks in labor. Matt. 20:8: call the laborers, and pay them their reward. Which reward is nothing other than God, because man ought to seek nothing outside of him. Gen. 15:1: I am thy protector, and thy reward exceedingly great. For God gives nothing other than himself. Ps. 15:5: the Lord is the portion of my inheritance and of my cup. Lam. 3:24: the Lord is my portion, said my soul, etc. And therefore he says, he is a rewarder to them that seek him. Not anything else. Ps. 104:4: seek the Lord, and be strengthened; seek his face evermore. But do these two things suffice for salvation? I answer. It must be said that after the sin of the first parent, no one could be saved from the guilt of original sin except through faith in the mediator; but this faith was diversified as to the manner of believing according to the diversity of times and states. But we, to whom so great a benefit has been shown, are more bound to believe than those who were before the coming of Christ; and even then some believed more explicitly, such as the greater ones, and those to whom a special revelation was at some time made. Those also who were under the law believed more explicitly than those before the law, because certain sacraments were given to them, by which Christ was represented as it were through a figure; but for the Gentiles who were saved, it sufficed for them that they believed God to be a rewarder — which reward does not come about except through Christ. Hence they believed implicitly in the mediator. Now against that which he says, that one must believe that God is, an objection is raised, because it was said above that what is believed cannot be known or seen, but that God is, is demonstrated. I answer. It must be said that knowledge of God can be had in many ways. In one way, through Christ, namely insofar as he is the father of the only-begotten and consubstantial, and the other things which Christ specially taught concerning God the Father, and the Son, and the Holy Spirit, as to the unity of essence, and the Trinity of persons. And this alone is believed, nor in the Old Testament was it believed explicitly except by the greater ones only. In a second way, that God alone is to be worshipped; and this too was believed by the Jews. In a third way, that God is one; and this is known even to the philosophers themselves, and does not fall under faith. Then, when he says, By faith Noah, he shows what Noah did through faith, and what he obtained thereby, where he says, and of the righteousness. Now concerning him he narrates five things which he did. First, that he believed the words of God concerning the future judgment, which nevertheless was not yet seen. Hence he says, By faith Noah, having received answer concerning things which as yet were not seen — supply: he had believed. Second, from faith he feared. For faith is the principle of fear. Ecclus. 25:16: the fear of God is the beginning of his love, but the beginning of faith is to be cemented to it, namely to fear. And therefore he says, fearing, namely the flood that was promised, which nevertheless was not seen. Therefore faith is of things invisible. Third, he fulfilled the command of God, by making the ark. Hence he says, he fitted the ark, that is, he made it fittingly according to the disposition of God. Fourth, he hoped for salvation from God. Hence he says, unto the salvation of his house, that is, of his family, because they alone were made safe. 1 Pet. 3:20: a few, that is, eight souls, were saved by water. Fifth, from the fact that he did this on account of the aforesaid faith, he condemned the world, that is, he showed worldly men to be damnable. Now the revelation to him concerning the building of the ark was an answer to his desire and to righteousness, which is through faith. Then, when he says, and of the righteousness which, he shows what he obtained through faith. For just as after someone's death another succeeds to his inheritance, so also, because from the beginning of the world righteousness had not totally failed in the world — since the world still endured — but in the flood the world all but wholly perished, therefore Noah himself was made, as it were, an heir on account of his faith, or of the righteousness which is had through faith; or, just as his fathers were justified through faith, so he himself was made an heir of righteousness through faith, namely an imitator, through faith, of paternal righteousness.”

“The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those whose names are not only mentioned, but the particular trials and actings of their faith are subjoined. I. The leading instance and example of faith here recorded is that of Abel. It is observable that the Spirit of God has not thought fit to say any thing here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed, that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. It begins with Abel, one of the first saints, and the first martyr for religion, of all the sons of Adam, one who lived by faith, and died for it, and therefore a fit pattern for the Hebrews to imitate. Observe, 1. What Abel did by faith: He offered up a more acceptable sacrifice than Cain, a more full and perfect sacrifice, pleiona thusian. Hence learn, (1.) That, after the fall, God opened a new way for the children of men to return to him in religious worship. This is one of the first instances that is upon record of fallen men going in to worship God; and it was a wonder of mercy that all intercourse between God and man was not cut off by the fall. (2.) After the fall, God must be worshipped by sacrifices, a way of worship which carries in it a confession of sin, and of the desert of sin, and a profession of faith in a Redeemer, who was to be a ransom for the souls of men. (3.) That, from the beginning, there has been a remarkable difference between the worshippers. Here were two persons, brethren, both of whom went in to worship God, and yet there was a vast difference. Cain was the elder brother, but Abel has the preference. It is not seniority of birth, but grace, that makes men truly honourable. The difference is observable in their persons: Abel was an upright person, a righteous man, a true believer; Cain was a formalist, had not a principle of special grace. It is observable in their principles: Abel acted under the power of faith; Cain only from the force of education, or natural conscience. There was also a very observable difference in their offerings: Abel brought a sacrifice of atonement, brought of the firstlings of the flock, acknowledging himself to be a sinner who deserved to die, and only hoping for mercy through the great sacrifice; Cain brought only a sacrifice of acknowledgment, a mere thank-offering, the fruit of the ground, which might, and perhaps must, have been offered in innocency; here was no confession of sin, no regard to the ransom; this was an essential defect in Cain's offering. There will always be a difference between those who worship the true God; some will compass him about with lies, others will be faithful with the saints; some, like the Pharisee, will lean to their own righteousness; others, like the publican, will confess their sin, and cast themselves upon the mercy of God in Christ. 2. What Abel gained by his faith: the original record is in Gen 4:4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as, (1.) Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice. (2.) God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice. (3.) By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it? [1.] That fallen man has leave to go in to worship God, with hope of acceptance. [2.] That, if our persons and offerings be accepted, it must be through faith in the Messiah. [3.] That acceptance with God is a peculiar and distinguishing favour. [4.] That those who obtain this favour from God must expect the envy and malice of the world. [5.] That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel. [6.] That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read, II. Of the faith of Enoch, Heb 11:5. He is the second of those elders that through faith have a good report. Observe, 1. What is here reported of him. In this place (and in Gen 5:22, etc.) we read, (1.) That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God. (2.) That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming. (3.) That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them. 2. What is here said of his faith, Heb 11:6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him. (1.) He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe - band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience. (2.) That he is a rewarder of those that diligently seek him. Here observe, [1.] By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion. [2.] God is again to be found of us through Christ, the second Adam. [3.] God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence. [4.] Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him. III. The faith of Noah, Heb 11:7. Observe, 1. The ground of Noah's faith - a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier. 2. The actings of Noah's faith, and the influence it had both upon his mind and practice. (1.) Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear. (2.) His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest. 3. The blessed fruits and rewards of Noah's faith. (1.) Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;" but surely it is good to be akin to the covenant. (2.) Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation. (3.) Hereby he became an heir of the righteousness which is by faith. [1.] He was possessed of a true justifying righteousness; he was heir to it: and, [2.] This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other. IV. The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe, 1. The ground of Abraham's faith, the call and promise of God, Heb 11:8. (1.) This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Act 7:2, Act 7:3, The God of glory appeared to our father Abraham, when he was in Mesopotamia - And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Gen 12:1. This call was renewed after his father's death in Charran. Observe, [1.] The grace of God is absolutely free, in taking some of the worst of men, and making them the best. [2.] God must come to us before we come to him. [3.] In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. [4.] This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. [5.] We need to be called, not only to set out well, but to go on well. [6.] He will not have his people take up that rest any where short of the heavenly Canaan. (2.) The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here, [1.] God calls his people to an inheritance: by his effectual call he makes them children, and so heirs. [2.] This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. [3.] The faith of parents often procures blessings for their posterity. 2. The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them. (2.) He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe, [1.] How Canaan is called the land of promise, because yet only promised, not possessed. [2.] How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. [3.] He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Gen 26:3), and to Jacob, Gen 28:13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance. 3. The supports of Abraham's faith (Heb 11:10): He looked for a city that hath foundations, whose builder and maker is God. Observe here, (1.) The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it. (2.) Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it. (3.) The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end. V. In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe, 1. The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age. 2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, Heb 11:11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people. 3. The fruits and rewards of her faith. (1.) She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb. (2.) She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages. (3.) From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (Heb 11:12) - a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore. VI. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, Heb 11:13. Here observe, 1. The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe, (1.) Many that are interested in the promises do not presently receive the things promised. (2.) One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment. 2. The actings of their faith during this imperfect state of things. Though they had not received the promises, yet, (1.) They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, Joh 8:56. (2.) They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul. (3.) They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them. (4.) They confessed that they were strangers and pilgrims on earth. Observe, [1.] Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly. [2.] Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home. (5.) Hereby they declared plainly that they sought another country (Heb 11:14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it. (6.) They gave full proof of their sincerity in making such a confession. For, [1.] They were not mindful of that country whence they came, Heb 11:15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things. [2.] They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be. (7.) They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe, 3. The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, Heb 11:16. Note, (1.) God is the God of all true believers; faith gives them an interest in God, and in all his fullness. (2.) He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father. (3.) Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory. (4.) As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them. VII. Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, Heb 11:17. In this great example observe, 1. The trial and exercise of Abraham's faith; he was tried indeed. It is said (Gen 22:1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house, - when by a famine he was forced out of Canaan into Egypt, - when he was obliged to fight with five kings to rescue Lot, - when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Gen 22:2. There you will find every word was a trial: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering." A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial. (1.) He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (Heb 11:18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial! (2.) That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set - to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body. 2. The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design. 3. The supports of his faith. they must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, Heb 11:19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe, (1.) God is able to raise the dead, to raise dead bodies, and to raise dead souls. (2.) The belief of this will carry us through the greatest difficulties and trials that we can meet with. (3.) It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God. 4. The reward of his faith in this great trial (Heb 11:19): he received his son from the dead in a figure, in a parable. (1.) He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness. (2.) He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection. (3.) This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old Testament saints, mentioned by name, and by the particular trials and actings of their faith. VIII. Of the faith of Isaac, Heb 11:20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature - that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe, 1. The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Gen. 27. Observe, (1.) Both Jacob an”

“By faith Enoch was translated,.... Which is to be understood, not of a spiritual translation from the power of darkness, into the kingdom of Christ, as all converted, persons are translated, and doubtless Enoch was; nor of a rapture, or removal from one part of the earth to another, or from one part of a country to another, as Philip was caught away by the Spirit, after the baptism of the eunuch; but of a translation from earth to heaven; and not for a while only, as Paul was caught up to the third heaven; but as Elijah was, there to continue, and as the living saints will be at the last day; and this was a translation of him, soul and body, to heaven, to eternal glory and happiness, by a change from mortality to immortality, which passed upon him; and which is a pledge of the resurrection of the dead, and a proof of the Old Testament saints knowing, expecting, and enjoying eternal life. And with this agrees the sense of some of the Jewish writers concerning this affair. Jonathan ben Uzziel, in his paraphrase on Gen 5:24 has these words: "and Enoch worshipped in truth before the Lord; and behold he was not with the inhabitants of the earth, "he was translated", and ascended to the firmament (or heaven), by the Word before the Lord.'' And the Jerusalem Targum to the same purpose; "and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;'' or by the Word of the Lord, which went out from him; for this translation was of God, as our apostle afterwards asserts. R. Eleazar says (m): "the holy blessed God took Enoch, and caused him to ascend to the highest heavens, and delivered into his hands all the superior treasures, &c'' He is said (n) to be one of the seven which entered into paradise in their life; and some of them say (o), that God took him, , body and soul; see the Apocrypha: "He pleased God, and was beloved of him: so that living among sinners he was translated.'' (Wisdom 4:10) "Enoch pleased the Lord, and was translated, being an example of repentance to all generations.'' (Sirach 44:16) And this translation is said to be "by faith"; not through any virtue and efficacy in that grace to procure it; nor through faith, in that particular point; but God put an honour upon the faith of Enoch, and on him as a believer, this way. That he should not see death; meaning not a spiritual or moral death; nor an eternal one, though some have suggested this to be the sense; and which is favoured by the character some of the Jewish writers give of Enoch, which will be hereafter taken notice of; but a corporeal death, which he died not; to which agrees the Targum of Oukelos on Gen 5:24, "and Enoch walked in the fear of the Lord, and he was not, for the Lord, , "did not kill him", or cause, or suffer him to die:'' though an exemplar of that paraphrase is cited (p), without the negative particle, thus, "and he was not, for the Lord killed him,'' or inflicted death on him: and it is the sense of several of the Jewish commentators, that he did die a common death, as Jarchi, Eben Ezra, and others; who by the phrase, "God took him", understand death, for which they cite the following places, Kg1 19:4. and was not found, because God had translated him; that is, he was not found among men, in the land of the living; he appeared no more there, for God had removed him from earth to heaven; so Elijah, after his rapture and translation, was sought for, but could not be found, Kg2 2:16 for before his translation he had this testimony, that he pleased God: he did those things which pleased him; he walked with God before, Gen 5:22 which the Targumists explain by worshipping in truth, and walking in the fear of the Lord, which are things well pleasing to God; he walked with God by faith in the ways of his worship and service; and he was acceptable to him in Christ; the same phrase is used in the Apocrypha: "He pleased God, and was beloved of him: so that living among sinners he was translated.'' (Wisdom 4:10) "Enoch pleased the Lord, and was translated, being an example of repentance to all generations.'' (Sirach 44:16) This testimony he received from God, from men, and in his own conscience, and which now stands in the sacred Scriptures, Gen 5:24. Some of the Jewish writers very wickedly, and without any ground and foundation, give a different character of him; some of them say that he was a hypocrite, sometimes righteous, and sometimes wicked, and that the holy blessed God removed him, while he was righteous (q); and others (r), that allow him to be a righteous and worthy man, yet represent him as fickle and inconstant; and, therefore, God, foreseeing that he would do wickedly, and to prevent it, made haste, and took him away, by death, before his time: and which is not only contrary to what the apostle here says, but to the account of Moses, concerning him; from whence it appears, that he was a walker with God; that the course of his conversation was holy and upright; and which was the reason of his being taken, or translated; and which was an high honour bestowed upon him: and upon the whole, he has obtained a better testimony than those men give him. (m) Zohar in Gen. fol. 44. 3. (n) Derech Eretz Zuta, c. 1. fol. 19. 1. (o) Juchasin, fol. 134. 2. (p) In Tosaphta in T. Bab. Yebamot, fol. 16. 2. & in not. ad triplex Targum in Gen. v. 24. Ed. Hanov. (q) Bereshit Rabba, sect. 25. fol. 21. 3. (r) Zohar in Gen. fol. 44. 2. 3. Jarchi in Gen. v. 24. Wisd. c. iv. 11, 12, 13, 14.”

“By faith Abel offered - a more excellent sacrifice - Πλειονα θυσιαν· More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his Gifts, τοις δωροις. The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God's justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God's holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known. Now by this faith, thus exercised, in reference to an atonement, he, Abel, though dead, yet speaketh; i.e. preacheth to mankind the necessity of an atonement, and that God will accept no sacrifice unless connected with this. See this transaction explained at large in my notes on Gen 4:3, etc.”

“A sacrifice. [4] Literally, a greater sacrifice than his brother Cain, offering to God the best and fattest cattle he had, by which he obtained a testimony (a mark of God’s approbation) that he was just, and his piety pleasing to God. St. Jerome, from a tradition among the Hebrews, thinks that this mark was, that fire descended from heaven upon Abel’s sacrifice and not upon that of Cain. — And by it, he being dead, yet speaketh. By it, in construction, may be either referred to his faith or to his sacrifice. Some expound it, that by reason of his faith, or of his sacrifice, his memory still lives after his death, and he is commended by all good men. Others think that the apostle alludes to the words which God spoke to Cain, (Genesis iv. 10) “The voice of thy brother’s blood crieth to me from the earth,” and that in this manner he is said to have spoken after his death. (Witham) — Men of all religions, whether true or false, have offered sacrifices, as being the supreme act of religion; and therefore we may conclude, that what is so general and universal, must have come from the instinct and light of our nature, and be a kind of first principle implanted in us by God himself.”