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THE HISTORY, OFFERING, AND CHARACTER OF ABEL. suited his temper and character. He was a spiritual man, and this employment was congenial to his feelings. It is perhaps the most unworldly of all the engagements of the sons of men, and doubtless tended much to his growth in grace, as it afforded him opportunity for contemplation, and placed him amidst scenery calculated to raise feelings of devotion. It was a pilgrim's life: changing from place to place, he would not be over much attached to any, but would regard himself as a traveller to a better country, that is, an heavenly. It is worthy of notice, that, for a long period during the early ages, the people of God were, with scarcely an exception, shepherds. Such were Abraham, Isaac, Jacob, his children in Egypt, and afterwards in the wilderness; and it was in this school, so favourable to advances in the knowledge of God and the human heart, that David was trained to be a prophet and a king.

How long Abel continued this course of life we know not; but a time arrived when his brother Cain and himself were to engage in a solemn act of worship, perhaps because they were now to become heads of families themselves. Cain appears to have been a moral and intelligent man, strict in outward observances of religion, active and industrious, and of an inventive and enterprising genius. There is no reason to believe but that he was on good terms, at least externally, with his parents and his brother, till the fatal day when he slew the latter. But Cain, doubtless, had the world, not God, uppermost in his affections: he regarded not the law in its spiritual bearings on the heart; and thus he fancied that he had kept its precepts. Never having committed outward or flagrant acts of transgression, he probably not only regarded himself as righteous, but despised in his heart what he might think the effeminate piety of his brother. Such a character as this would not see or feel the necessity of atonement, or the need of mercy; and, of course, he offered no sacrifice for sins. He was a rational religionist; he brought the fruits of the earth, and laid them on the altar, as a thank-offering; and probably his very language, while offering, resembled that used by his counterpart, the Pharisee, in after days: "God, I thank thee that I am not as others;" but no sin was confessed or deplored, or, if acknowledged in a slight manner, it was not felt or mourned over. Cain's offering was presented altogether in unbelief, and in wilful ignorance of both the law and gospel; and the Lord had not respect to it nor to him: there it lay on the altar, without the least token of Divine regard.

But now Abel brings his offering-a lamb; and probably he felt more than ever humbled under a sense of his sins of heart, as well as of life, and that he justly deserved the wrath of God; but with a trembling hand he slays the lamb, and places it on the altar, confessing that thus he deserved to die; but trusting in some better atonement yet to be made for him, he offers it in faith, groaning from his heart, "God be merciful to me, a sinner." The Lord beholds the offering with approbation; and probably the token of it was the sending of fire from heaven (as in the case of Elijah at Car

inel, and Solomon at the dedication of the Temple) to consume the sacrifice. Who can imagine Abel's holy joy, mingled with awe, at such a testimonial of Jehovah's favour, witnessing that he was righteous? And now the depravity of Cain's heart developed itself, first, in daring rebellion against God, and then in murderous anger towards his brother. His countenance fell; he was not humbled, nor led, like Job, in after times, to say, "Show me wherefore thou contendest with me." He will not believe he is wrong: it is God and Abel who are in fault; and this, perhaps, he tried to bring his brother to admit, when afterwards talking with him in the field; and though Abel would answer meekly and reasonably, yet Cain, like all carnal worshippers, whether Pagan, Papist, or formal or rational Christians, so called, could not endure these meek and convincing reasonings. One could suppose his language might be something like this: "I have done right from my youth up; I have been respectful and obedient to my parents, active and diligent in my calling; I have never sinned as our father Adam did; and if you and he are, as you have often said, such wicked creatures in heart and life, (and for aught I know, it may be true enough,) it is not so with me; I am upright, and my sacrifice ought to have been accepted as well, nay, before yours." Abel talked, says the sacred historian; and, likely enough, tried to show Cain that he was a sinner, and needed God's mercy; but Cain's wrath and hatred against Abel and the truths he advocated, soon reached an ungovernable height, and, like those who slew Stephen, in later days, for speaking the truth, he gnashed with his teeth, and, rushing upon him with the malice of a demon, either with his hands alone, or with whatever might be near, stones or club,-he dashed his brother to the ground, and became a murderer!

In viewing the character of Abel, we find it exhibits a perfect contrast to that of Cain; and these two persons may be regarded as the types or resemblances of the two great divisions of mankindthe seed of the woman, and the seed of the serpent; the people of God, and the men of the world. Notice the marked difference between these two men: Cain was after the flesh; Abel was after the Spirit. Cain loved the world; Abel loved God. Cain was wilfully ignorant of his sinfulness of heart and life, and understood not the spirituality of God's law; Abel felt that God's commands reached to the heart, and demanded truth in the inward parts, and knew and owned his guilt. Cain saw no need of repentance or faith; Abel offered in faith, doubtless accompanied with deep contrition. Cain was a lover of himself, proud, high-minded, having a form of godliness, but denying its power; Abel was humble and meek, submitting to the Lord's appointment: "Unto thee shall be his desire, and thou shalt rule over him." In short, Cain was of that Wicked One, a child of Satan; Abel was righteous, and a son of God. His was probably the first spirit received into heaven; and the penitent soul that trusts in that blood which speaketh better things than that of

Abel, shall enter into that holy place where he dwells. But woe to the man who fancies his heart and life are good, and that he needs no Saviour! While he is in God's sight an unclean one, he is in "the way of Cain !"

J. H.

PRAYER.

"After this manner, therefore, pray ye: Our Father who art in heaven." which we shall attempt to explain in a series of lectures.

PRAYER is a duty that devolves on dependant and accountable creatures, and should be performed with the greatest humility, reverence, and seriousness. It is of the highest importance for us to cherish right thoughts of God, and to use becoming language when we pray. Our Lord Jesus Christ had been warning his disciples against an ostentatious show, and a vain repetition of words in religious exercises; and then, to regulate their conduct rightly, he gave them a model for prayer-"After this manner therefore pray ye, Our Father, who art in heaven," &c. We think this prayer was taught by our Lord as a model for prayer, rather than as a form to be reregularly used, though it may be used with great propriety-yet not so frequently as to reduce it to formality. And that the Apostles of Christ did understand him as teaching this prayer as a model, rather than as a form of prayer to be regularly used, we think it will appear evident from the consideration that we have not any record in the Acts of the Apostles, or in their Epistles, that they ever used it as a form themselves or taught Christians so to use it. Yet they frequently taught the duty of prayer and the character of true prayer. The instructions in this prayer are very important -many often utter the words without thinking on the ideas they represent

I. We observe the relationship here stated-"Our Father, who art in hea ven." Jehovah often in his word represents himself under the similitude of a Father. Like us, a Father pitieth his children, so the Lord pitieth them that fear him. He says, "I have nourished and brought up children and they have rebelled against me;" "He hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed and the bounds of their habitation "-so that we are all his offspring. As our creator and benefactor, he is as a father to all, and he is good to all; and his tender mercies are over all his works. He causes his sun to shine and his rain to descend on the evil and on the good, on the just and on the unjust. In him we live and move and have our being, and he supplies the need of every living thing.

There is, however, a distinction made in the sacred Scriptures between believers and non-believers-the righteous and the wicked. So our Lord said

to the unbelieving Jews, "Ye are of your father the devil, and the lusts of your father ye will do." And the Apostle John, speaking of believers as loving God and unbelievers as not loving him, says, "In this the children of God are manifest and the children

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of the devil. Believers are constituted trines of his word which refer to his the children of God by the regenera- | nature, attributes, grace, and govern

ting influence of the holy Spirit, and ment. They must reflect on themby faith in Christ. So it is written, selves as children whose capacities are "As many as are led by the Spirit of not mature, and what God declares God, they are the sons of God"-"ye they must believe and what he comare all the children of God, by faith in mands they must perform. They must Christ Jesus." Such only are the spi- love him supremely, for he is infinitely ritual children of God, and such only | lovely. Think how much cause we can address God, "Our Father, who have to love God for his providenart in heaven," in the highest and best tial kindness for all temporal blessings, sense of the term. They are distin- but how much more so for the gift of guished by their separation from the his own Son for our salvation-for the pollutions and vanities of the world- word of his truth to guide us to everthey feel themselves identified with lasting life and happiness, and for the the honour and glory of God, delight in holy Spirit to renew, to sanctify and his service, and worship him" in spirit comfort us. All the gifts of providence and in truth." As many as receive and grace, and the promises of the Christ, to them he gives the power or divine word, demand our supreme love privilege to become the sons of God, to God. Then we must trust and serve even to those who believe in his name. him sincerely, and repose confidence God is presented and addressed as a in him as our father-as the Father of Father, especially under the gospel mercies and the God of all comfort. dispensation; he was rarely presented He is the God of truth. We cannot and addressed as such before his own be deceived by him, and we must reSon came into the world to save sinners. pose confidence in him for all the temHe is now the heavenly Father of all re- poral and spiritual blessings he has generated characters - true believers ; | promised. We must serve him in sinhe presents himself to them in the most cerity, with cheerfulness, constantly endearing relationship, and they are and faithfully. No other service can taught by the divine Saviour to address be accepted by him, or is worthy of him, “Our Father, who art in heaven." | the children of our Father who is in II. We observe the duties devolving heaven. His service is not grievous-is on all who sustain this relationship to not unreasonable, but delightful and beGod. They must reverence him in neficial; his sabbath must be kept holy, thought, in words, and in actions; they | his honour and glory must be regarded must cherish feelings of filial fear of as the business of life. We must feel him-fear to offend him, to incur his ourselves bound by the strongest oblidispleasure, and to be deprived of his gations to employ our time, talents, smiles and favours. They must love and influence to advance the kingdom and obey him as their father: their and glory of God in the world. We obedience must be regulated by his own must think on the high honour God word, and must be the obedience of has conferred on us if he has constilove. They must display the obedience tuted us his spiritual children, by the of faith, must believe in all the doc- renewing power of his holy Spirit and

by faith in his Son for salvation, and | dangers; he will not suffer their ene

mies to triumph over them. He is everywhere present, so that they never can be beyond the reach of his assistance. He is almighty, so that he can impart to them all needful protection. He is unchangeably faithful to them, and will never leave nor forsake them.

we must cherish in our hearts the disposition of his children, and display in our conduct the actions of his children. III. We shall observe the privileges of this relationship. It insures divine instructions—and thus it is written, "All thy children "-the children of Zion-"shall be taught of the Lord," When they pass through the waters and great shall be the peace of thy children." Our earthly parents can teach us earthly knowledge only, unless they are taught by the word and Spirit of God. Our heavenly Father teaches spiritual and heavenly knowledge, and such as is suited to the high and honourable character of his own children. By his word and Spirit he guides us into the truth, and makes known to us all that is calculated to excite our love to himself and to induce us to reverence, obey, and serve him. It is very important that our education should be adapted to the station a person is to occupy, and every wise parent will, if he can, give his children an education to fit them for a useful calling in life. Thus our heavenly Father gives his children an education suited for the high stations they are to occupy on earth and in heaven; hence he gives them a moral qualification for spiritual services and enjoyments. He leads them through a state of salutary discipline here, chastises them when they wander from him, corrects their errors and brings their wills into subjection to his own will. His instructions will be of everlasting importance; will make impressions on their minds which will fill them with continual gratitude, love, and delight.

This relationship insures divine protection and support. God protects his children from numerous foes and

he will be with them, and through the rivers they shall not overflow them; when they walk through the fire they shall not be burned, neither shall the flame kindle on them." He will supply all their need, according to his riches in glory by Christ Jesus-their bread shall be given them, their water shall be sure, and he will give them grace for every time of need. This relationship insures constant access to God as a Father. We cannot always have access to earthly parents-we may be removed from them and be beyond the reach of their sympathy and support, or they may die and leave us to all our difficulties and trials alone-but our heavenly Father for ever lives and is always near us. He is our Father in heaven, but the heaven of heavens cannot contain him; he dwells in heaven with his unveiled glory, but he dwells on earth with his mercy, grace, and benevolence-yea, in the hearts of his own children, by his own Spirit and love. We may have access to him at all times, by his Spirit and through his Son: In our private retirements, in his house, and in our business we can approach him, and hold communion with him. We can go to him with all our complaints, cares, and sorrows, and for all spiritual blessings: This is no ordinary privilege to have access to God at all times and under the assurance of his favour and blessings; and his