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probable one. The Lord shows to Cain, that his anger was unreasonable; that he by doing well as Abel did, might have been accepted. The way of acceptance was open to each, and if Cain would not thus "do well," "sin lieth at the door." The word here translated "sin," in the Hebrew sometimes means a sin-offering. This was "at the door," that is, near at hand, if Cain would use it. If he would do so, "unto thee shall be his desire and thou shalt rule over him." This probably refers to Abel, who it is promised should then be in subjection as the younger brother to Cain. The same expression is used with reference to the woman and her husband in the 3rd chap. and ver. 16. Cain's anger was excited because Abel was before him in God's sight: if Cain did as Abel did, he would be accepted of God, and moreover be looked upon as the elder brother, and thus the cause of anger would be removed.

But now let us turn to gather by God's help, the important lesson placed before us in this portion of the history of Cain and Abel. They are, we may say, the representatives of the two classes into which the world is yet divided. There are still amongst the children of men, those who are accepted of God, and those who remain under the sentence of condemnation, by which both they and their services are alike rejected of Him.

Now the number of those is very few in a Christian land, who do not in some way or other acknowledge God, and feel their obligation to render Him some service. Thousands may be living in a way which their conscience testifies is displeasing to Him, they may be continually "leaving undone those things which they ought to do, and doing those which they ought not to do:" but still they make confession that they sin in so doing, and the inward feeling of their heart is, that God is looking for a service at their hands, which they are but very imperfectly rendering to Him. Thus they think, whilst all the time they are ignorant of this one all-important truth, that till our persons are accepted by God, we can render Him no manner of acceptable service. The service of the justified soul is alone that which can be pleasing in the eyes of a holy God. The great question which it concerns each one of us to ask, and to seek an answer to, is this: Am I myself accepted before God? that is, am I justified by Him, is He accounting me righteous or not?

Now in order to our obtaining this acceptance or righteousness before God, no work of ours can in the slightest degree help us. Till God accepts our person, we can offer Him no service that He can accept, how impossible is

it then that our duties should help forward our acceptance! How then are we to obtain that favour of God to our persons, which can enable us to serve Him with acceptance? God hath Himself plainly told us. It is His own Son Jesus Christ who hath given Himself an offering, and a sacrifice to God, for a sweet smelling savour. (Ephes. v. 2.) This is the sacrifice through which alone we can approach unto God. He gave Himself for us, "the just for the unjust that he might bring us to God." Jesus Christ the promised seed of the woman is "the Lamb of God which taketh away the sin of the world." It is sin which withholds from us the favour of our God, but His sure word of promise is that "through his name whosoever believeth in him shall receive remission of sins." (Acts x. 43.)

This then is the scripture method,“Let us have grace whereby we may serve God acceptably." Let us seek His grace or free favour to us for the sake of His dear Son : let us draw near through the appointed sacrifice, let us look unto Jesus: so shall we be justified by faith, God will account us righteous, and will fulfil to us that great word of promise, "their sins and iniquities will I remember no more." (Heb. x. 17.) Thus accounted righteous before God, shall we like Abel obtain witness that we are righteous:

the Spirit of God shall bear witness with our spirit that we are the children of God by faith in Christ Jesus. Then shall we be able to understand how Christ hath made us to be an holy priesthood to offer up spiritual sacrifices acceptable to God by Him: (1 Peter ii. 6,) then shall we understand how "God is indeed no respecter of persons," but looking upon all with favour who come to Him through Christ, He saith unto them for Christ's sake, "See I have hearkened to thy voice and have accepted thy person."

A word of solemn warning surely is spoken by the subject before us. Are there not many to whom it says, "Bring no more vain oblations." Cease from those offerings which are but as that of Cain in the sight of God. Cease from the vain, the fatal error of thinking that it is by his services, by his religious or moral duties, that man can make God to have respect to him. God hath opened one door, through which man may pass to His favour: it is the "door of faith." (Acts xiv. 27.) And Jesus Christ hath said of Himself, "I am the door, by me if any man enter in, he shall be saved, and shall go in and out and shall find pasture." (John x. 9.) Come then to this door: seek pardon in the blood of cleansing; seek clothing in the spotless robe of righteous

ness which shall be "unto and upon all them that believe." We read that by his faith Abel is still speaking; be warned and hearken to the voice.

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How truly awful an example is Cain of the danger of remaining in a state of "enmity against God; and this is the state of every soul that has not heeded the voice which cries in the Gospel, "be ye reconciled to God. For he hath made him who knew no sin to be sin for us, that we might be made the righteousness of God in him." (2 Cor. v. 20, 21.) In such a state sin hath dominion over the soul, for it is under the law and not under grace, (Rom. vi. 14,) and whither may it not lead-even as in the case of the miserable Cain!

And to the people of God, Abel surely yet speaks in words full of encouragement. Let them still keep fast hold of the precious truth that "there is no condemnation to them which are in Christ Jesus." They are safe, for they "are come to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel." It is a blood that secures to them God's unchanging favour,-the fulfilment of all His precious promises,—a supply of all grace, and of His Holy Spirit. It is a blood that gives a clean conscience now, and makes us safe from

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