A third is,1 that when God himself did gently and duly admonish him of his fault, and sought to assuage his hatred and his wrath, yet he did nothing at all reform it, but rather grew worse, showing that envy carried him away still, and he did nourish and foster, not oppose and resist it. For God came and showed him good reason, both that he should not be angry at his not being accepted, and also that he should not have a grudge against his Brother because he was accepted, for if thou do well, saith the Lord, shalt thou not be accepted, that is, not thy Brother is an impediment to any respecting of thy self ⟨p. 20⟩and thy Sacrifice, but thine ill doing. Thou servest me with outward service, but thou art a bad man and livest not well, therefore must not I regard thy service, for I tell thee, my pure nature is such, that if men be of sinful lives and wicked, their prayers and oblations are so far from pleasing me, that they be abomination to me: therefore do I not care for thee nor thy religion, so long as thou continuest impenitent, and a wicked liver, but if thou frame thy self to do well, to repent and amend thy life, and live holily, then also shalt thou be accepted, as if he had told him, that he ought to amend his life, and might so set himself about it, as to obtain help and power to do it. For even to any reprobate may any man say as much as God to Cain here, there is no necessity of thy being cast off by God, set to amend thy life, and he will take thee into favour, and then should he also be taken into favour, and his gifts regarded. For though the Sacrifice of sinners be odious to God, yet the prayer of the upright is his delight. So no cause of Cain's wrath and envy, seeing the cause of his Brothers being preferred before him is his own naughtiness, not any partiality in God nor tricks that his Brother had used. Again, there is no cause he should hate his Brother, who should still continue an inferior in subjection to him. All this notwithstanding uttered by God himself, yet Cain continued his sower looks and bitter thoughts against his Brother, only because his Brother was better than himself, and had received more approbation and acceptation from God then himself. Note this fault, he would not be amended by words, he hardened himself against an admonition.
A third is,1 that when God himselfe did gently and duely admonish him of his fault, and sought to asswage his hatred and his wrath, yet he did nothing at all reforme it, but rather grew worse, shewing that envie carried him away still, and hee did nourish and foster, not oppose and resist it. For God came and shewed him good reason, both that hee should not be angry at his not being accepted, and also that he should not have a grudge against his Brother because he was accepted, for if thou doe well, saith the Lord, shalt thou not be accepted, that is, not thy Brother is an impediment to any respecting of thy selfe ⟨p. 20⟩and thy Sacrifice, but thine ill doing. Thou servest mee with outward service, but thou art a bad man and livest not well, therefore must not I regard thy service, for I tell thee, my pure nature is such, that if men be of sinfull lives and wicked, their prayers and oblations are so farre from pleasing me, that they be abomination to me: therefore doe I not care for thee nor thy religion, so long as thou continuest impenitent, and a wicked liver, but if thou frame thy selfe to doe well, to repent and amend thy life, and live holily, then also shalt thou be accepted, as if hee had told him, that hee ought to amend his life, and might so set himself about it, as to obtaine help and power to do it. For even to any reprobate may any man say as much as God to Caine here, there is no necessity of thy being cast off by God, set to amend thy life, and he will take thee into favour, and then should he also be taken into favour, and his gifts regarded. For though the Sacrifice of sinners be odious to God, yet the prayer of the upright is his delight. So no cause of Caines wrath and envie, seeing the cause of his Brothers being preferred before him is his owne naughtinesse, not any partiality in God nor trickes that his Brother had used. Againe, there is no cause he should hate his Brother, who should still continue an inferiour in subjection to him. All this notwithstanding uttered by God himselfe, yet Caine continued his sower lookes and bitter thoughts against his Brother, onely because his Brother was better than himselfe, and had received more approbation and acceptation from God then himselfe. Note this fault, he would not be amended by words, he hardned himselfe against an admonition.
- 13. Did not mend his fault though he was gently admonished by God himself.3. Did not mend his fault though he was gently admonished by God himselfe.
