junction, 'Go, teach all nations.' Every step of Christianity has been a progress in civilization. If with her right hand she has dealt out grace and pardon, with her left hand she has scattered knowledge and refinement. But then her chief teachings are of things above, and the philosophy which would neglect these, snatches at the shell and throws away the kernel."-Christian Treasury.

THE TWO BROTHERS-A CONTRAST.

HEBREWS XI. 4.

THE circumstance referred to by the apostle, took place at an early, and highly interesting period, in the history of mankind. Only about one hundred and twentynine years had elapsed since the creation. The human family were few in number. The offshoots of the parent stock, afterwards so multiplied, were now exceedingly limited. But even now, although the moral desolation occasioned by sin was great, there were some green spots, flourishing with the beauties of holiness, which proves that the Sun of Righteousness, whose rays had been obscured by the Fall, again shone forth upon our world, to dissipate its darkness, and to restore its life and beauty. The storm had been terrible, and the effects awful; but the life-boat, launched by heaven upon the angry sea, rescued portions of our wrecked world from the rocks of eternal destruction.

Cain and Abel, so closely allied by ties of blood, greatly differed in spirit; and in the views they entertained of the sin and expulsion of their parents from Eden's garden, as also in the extent to which they were influenced by the promise of the great Deliverer. That such was the case is seen, in the offerings they brought, and the manner in which they presented them. And by considering the circumstances, we shall see the reason of Abel and his sacrifice being received, and Cain and his offering being rejected.

I. Consider the superior excellency of Abel's sacrifice. Both brothers came before the Lord. Both brought an offering. Both presented their sacrifice. But both were not equally regarded. And why? Because the offerings were not equally appropriate. Cain's offering recognised God's bounty as a Benefactor, but here it stopped, it had no allusion to His mercy as a Saviour. There was no reference to the Fall, nor to restoration by Christ. No confession of personal guilt, and no prayer to God for pardon. No hatred to sin expressed, and no love of holiness manifested.

But it was different with Abel. He came, not merely as a creature, but as a sinful creature. He acknowledged his guilt, showed his desire for mercy, and gave proof of faith in God's willingness to forgive. His sacrifice, being offered in faith, was more acceptable than Cain's, which was not offered in faith. He not only admitted the existence of sin, and its offensiveness in the sight of God, but saw and acted on the heavenly revealed doctrine, "Without shedding of blood is no remission." His faith credited the promise of a coming Saviour, and sought a participation in the inestimable benefits He should procure. His faith regarded the sacrifice he was offering up, as a type of the Lamb of God, who should take away the sin of the world. His faith made the distant near, and the future present. It made the Saviour his, and all the blessings of His mediation, matters of actual enjoyment. What a contrast !

II. Consider the favour with which Abel's sacrifice was regarded.

"And the Lord had respect to Abel, and to his offering, but unto Cain and to his offering He had not respect.' Abel's offering was essentially more sacrificial in its character than Cain's. It embraced a wider range. It was far more significant in its meaning. It was more sublime in its allusions: It breathed a deeper and a truer piety. Such a sacrifice! Prompted by such motives, and offered in such a faith, as might be expected, came up before God with great acceptance, Abel obtained witness that he was righteous-approved, loved, accepted of God, in whom he

believed, and to whom he offered his sacrifice. The witness that he was righteous followed, and was the result of his offering, his sacrifice in faith. God testified to Abel of the acceptability of his sacrifice, by receiving it. And to Cain, He testified the non-acceptability of his, by rejecting it. This testimony was open. Both saw that Abel's was accepted; and both saw that Cain's was rejected. But God gave Abel another, and more delightful testimonyone that is felt, not seen. He communicated to Abel secretly, that sweet peace and holy joy which were but the prelibation of the sweeter peace and the holier joy he was so soon called to enjoy in heaven. Happy indeed are all those whose sacrifices find acceptance with God, and are followed by the Divine testimony, as Abel's

was.

The testimony which God gave to Abel must have been a rich reward, notwithstanding it awakened the envy, and exposed him to the murderous rage of his faithless, carnal, cruel brother. The fury of Cain, reeked upon his good and unoffending brother, though great, had its limits. It could lift the assassin's hand. It could stain the green sward, and bespatter with blood the tiny flowers which, though now crushed beneath the murderer's feet, will again raise their petals towards heaven, and testify to their Maker against the author of the foul deed. It could take the life which God had given. It could send into the spirit world the first of a long list of martyrs, but beyond this it could not go. It could not deprive its innocent victim of that favour which the murderer himself failed Ito obtain. What a contrast!

III. The act itself and the favour with which it was regarded, stamped the name and character of Abel with the impress of immortality, and made him a light and a beacon to all succeeding ages. "He being dead yet speaketh." Abel still speaks-that God is the only proper object of worship-He alone is worthy-it is His due--He claims it as His right. To bow the knee and pay the heart's homage to another, however great or good, is idolatry. God only can understand the wants of man, and sym

pathise with his aspirations, and find the means to supply his wants" He only hath immortality." Abel still speaks,-that to approach God acceptably, it must be by sacrifice, and in the exercise of faith. God is holy; we are sinful, therefore a sacrifice is necessary, and that must be one of blood. "Without shedding of blood is no remission." Abel regarded this important fact, and was accepted. Cain did not regard it, and was rejected. The sacrifice through which we must approach God, is, the blood of His Son, "which speaketh better things than that of Abel." It cleanseth from all sin, and gives boldness to enter into the Holiest of all. Abel still speaks, --that sacrifices which are fitting in themselves, and are offered in a proper manner, are not only acceptable, but are followed by the testimony of approval. God testifies to the offerer that He is pleased, and that he is accepted, as well as his sacrifice. God sends forth His Spirit into his heart, crying, Abba, Father. Abel still speaks,—that those who worship God as He approves, "In the beauty of holiness;" "In spirit and in truth;" shall, when they cease to worship Him upon Earth, be taken to worship in Heaven, in a manner far more lofty, and noble, and worthy, than they are or can be capable of here. Abel still speaks,--that it is good to devote the morning of life to the service of God. Life is short and uncertain. Abel himself fell at an early age, for antediluvian times. But if his course was comparatively short, it was bright and beautiful. "His sun went down while it was yet day." But if it suddenly set upon earth, it rose to shine in full orbed splendour in heaven. With Abel, sudden death was sudden glory. "Remember now thy Creator in the days of thy youth." "They that seek me early shall find me." Abel still speaks,-that although religion may expose us to persecution, and even death, it is better to serve God than Satan. "The wages of sin is death, but the gift of God is eternal life through Jesus Christ our Lord." Thus we see that the loss of God's people, if they have any loss at all, refers only to time, while their gain is eternal. But the loss of those who do not serve God,

will be eternal, and therefore irreparable. God and received the glorious reward.

Abel served

Cain also speaks, though widely different from his brother. If Abel speaks on the advantages of serving God, Cain speaks of the disadvantages of not serving God. Cain speaks in a tone of warning, loud and solemn, especially to those who indulge in feelings of envy and vindictiveness, of which he was the subject, and to which his brother fell a murdered, though unoffending prey. If Cain had looked within his own sinful heart, he would have found there the cause of his offering being rejected. The cause was in himself, and not in his brother. But instead of seeking for the cause, and effecting its removal, he cherished feelings of resentment against Abel, which, growing stronger and stronger, soon wholly overcame him, and led him to shed his brother's blood. This fearful act was soon followed by a lie. Such is the nature of sin. It is like the letting out of water; one sin paves the way for, and renders another necessary. When the Lord said, "Where is Abel thy brother?" the guilty and hardened sinner said, "I know not; am I my brother's keeper?" This was an attempt to hide, even from his Maker, the foul deed he had committed. But the attempt was futile. God said, "What hast thou done? the voice of thy brother's blood crieth unto me from the ground."

Now followed Cain's just, but fearful punishment. He is branded, that all who see him may know him, and take warning from his sad example. The Lord said to Cain," And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth." Again we cannot help saying, what a contrast!

It is impossible for there to be a greater contrast than is seen in the two first brothers; born of the same parents; having the same advantages; taught the same lessons; and favoured with the same examples. To find the reason of this mighty contrast, we must look else