_This_ was the light which Cain despised, the light of salvation, the light of the promise, the light in which God shines before men outside the garden. And Cain is therefore cursed as Adam had not been. As it is said of another generation, "Behold, ye despisers, and wonder, and perish." All this is the solemn history of the first unbeliever. But the treasury of corrupt nature that was in him spends itself in further ways of wickedness. In him was rising that spring which was to give out "its superfluity of naughtiness." He lies after all this, and justifies himself. "I know not," says he; "am I my brother’s keeper?" For "the lusts of his father he would do;" and when the devil "speaketh a lie, he speaketh of his own: for he is a liar, and the father of it." All this, however, and even more than this, was _man_, and not Cain merely. It was the ruined heart of man exposing itself. And because it was this, because it was the common nature that was thus disclosing itself, the Lord takes the judgment of it away from man. "Whosoever slayeth Cain, vengeance shall be taken on him sevenfold;" for none are without sin. "Thou art inexcusable, O man, whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself." All are in the like condemnation. No one can take up the stone and cast it at another. And in order to express this great principle of truth, and that God alone has either title or competency to deal with sin, the Lord will not allow any man to touch the fratricide. By this divine writing on the case, all are to go out convicted, one by one, and leave the sinner with God. John viii. For the ends of government, when government in the earth becomes the divine purpose, it shall be said, Whoso sheddeth man’s blood, by man shall his blood be shed. ix. 6. But this is not so as yet. And for the teaching of the common pravity, that all of us may be humbled by the common conviction, that "we have all sinned, and come short of the glory of God," not one of the whole human family is allowed to touch this wicked Cain. And so to this day, when government has been divinely set up, it is not sin that it deals with. _Crimes_, or offences against public order, and _wrongs_ done to individuals, may be judged by man; but to take vengeance on _sin_ would be the assuming of personal guiltlessness. "He that is _without sin_ among you, let _him_ first cast a stone at her." God has to deal with sin _alone_.²