Works of John Bunyan — Volume 02

by John Bunyan

"And his countenance fell." However, an hypocrite, while God forbeareth to smite him, may triumph and joy in his goodness; yet when God shall pronounce his judgment according as he approve of his act, he needs must lower and fall in his countenance; for his person and gift are rejected, and he still counted a sinner.

Ver. 6. "And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen?"

These words are applied to Cain, for a further conviction of his state to be miserable. "Why art thou wroth?" Is it because I have not accepted thy offering? This is without ground, thy person is yet an abomination to me: Must I be made by thy gift, which is polluted, for and by thy person, to justify thee as righteous? Thou hast not yet done well. Wherefore, Cain had no cause to be wroth; For God rejected only that which was sinful, as was both his person, and gift for the sake thereof: Neither had he grounds to lift up his looks on high, when he came to offer his sacrifice; because he came not as a man in a justify'd state. But "there is a generation that are pure in their ow eyes, and yet is not washed from their filthiness. There is a generation,—O how lofty are their eyes! and their eyelids are lifted up" (Pro 30:12,13). Such an one, or the father of these, was Cain; he counted himself clean, and yet was not washed; he lifted up his looks on high, before he was changed from his iniquity.

Ver. 7. "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him." "If thou do well." Why, is not worshipping of God, well-doing? It may, and may not, even as the person that worships is found. If he be found righteous at his coming to worship, and if he worship according to rule, then he does well, then he is accepted of God; but if he be not found righteous before, be you sure he cannot do well, let the matter with which he worshippeth be wrong or right. "Who can bring a clean thing out of an unclean?" (John 14:4). Let Cain be clean, and his offering will be clean, because brought to God in a vessel that is clean; but if Cain be unclean, all the holy things he toucheth, or layeth up in his skirt, it is made unclean by the uncleanness of his person: "And so is this nation before me, saith the Lord; and so is every work of their hands, and that which they offer there is unclean" (Haggai 2:11-14).[21]

Men therefore ought to distinguish between doing and well-doing, even in the worship of God. All that worship do not do well, though the matter of worship be good in itself. Cain's offering you find not blamed, as if it had been of a superstitious complexion; but he came not aright to worship. Why? he came not as one made righteous before. Wherefore, as I have already touched, the difference that lay between the gifts of Abel and Cain, was not in the gifts themselves, but the qualifications of the persons. Abel's faith, and Cain's works, made God approve and reject the offering: "by faith Abel offered to God a more excellent sacrifice than Cain": For, as I said, Faith in Christ, as promised to come, made him righteous, because thereby he obtained "the righteousness of God"; for so was Christ in himself, and so to be to him that by faith received and accepted of him: This, I say, Abel did; wherefore now he is righteous or just before God. This being so, his offering is found to be an offering of Abel the just, and is here said to obtain witness even of God, that he was righteous, because he accepted his gift.

Wherefore, he that does well must first be good: "He that doeth righteousness is [must first be] righteous" (1 John 3:7). He is righteous first; he is righteous even as Christ is righteous, because Christ himself is the righteousness of such a person. And so on the contrary; the reason why some men's good deeds are accursed of God, it is because in truth, and according to the law, the Lord finds sin in them; which sins he cannot pardon, because he finds them not in Christ. Thus they being evil for want of the righteousness of the Son of God, they worship God as sinners, according to that of the apostle, Because they are not good, therefore they do not good, no, not one of them (Rom 3:10-12).

The way therefore to do well, it is first to receive the mercy of God in Christ; which act of thine will be more pleasing to the Divine Majesty, than all whole burnt-offerings and sacrifices: "I will have mercy [saith God] I will have mercy, and not sacrifice" (Matt 9:13; 12:7). This Cain did not understand, therefore he goes to God in his sins, and without faith in the mercy of God through Christ, he offereth his sacrifice. Wherefore because his sacrifice could not take away his sin, therefore it still abode upon him.

But "if thou doest not well, sin lieth at the door." This reasoning therefore was much to Cain's condition; he would be wroth, because God did not accept his offering, and yet he did not well: Now, if he had done well, God, by receiving of his brother's sacrifice, shows, he would have accepted him; for this is evident, they were both alike by nature; their offerings also were in themselves one as holy as the other: How then comes it to pass that both were not accepted, they both offered to God? Why, Abel only sacrificed well, because he first by faith in Christ was righteous: This because Cain wanted, "sin abideth at his door."

"And to thee shall be his desire, and thou shalt rule over him." That is if sin abideth at thy door still, to thee shall be his desire; he shall love, pity, pray for thee, and endeavour thy conversions; but thou shalt be lord over him, and shalt put thy yoke upon his neck. This was Jacob's portion also; for after Esau had got head, he broke Jacob's yoke from off his neck, and reigned by nineteen or twenty dukes and princes, before there was any king in Israel (Gen 27:40).

It is the lot of Cain's brood, to be lords and rulers first, while Abel and his generation have their necks under persecution; yet while they lord it, and thus tyrannically afflict and persecute, our very desire is towards them, wishing their salvation: While they curse, we bless; and while they persecute, we pray.