These beings in flesh and blood,-these timid multitudes who would tremble at the sight of a wild beast,-have they challenged the Eternal to battle, and trampled across the boundaries he has marked? Yes,-this is the most common of all transgressions; nothing is so common as to sin. In consequence of this mainly, our God has been obliged to reveal himself as a commander of forces against his enemies,-forces the mightiest of all his creatures, by whom he chooses to carry on his work.

In this war there is great honour; it is most desirable to enlist under His standard, and to feel our hands bent in this direction with all zeal. It is a great idea that he made all the hosts that he commands. The commanders of the earth have beings like themselves under them, and then obedience is temporary; but this "Lord of Hosts" spoke them out of nothing into being. "His own eternal essence lives the same." He could retire into the solitude in which he dwelt from eternity, and enjoy the highest felicity. Happy they who, when asked what army they belong to, can answer, "The Lord of Hosts'!" Now, if he is the Creato of all beings, it follows that all should obey him. Their first duty is to devote themselves to God. Their first impulse should be, "What can we do for Him?" We, my friends, should listen to His voice; should go out and act for Him as long as we can; act for Him, so that "whether living or dying we may be the Lord's." Less than this, it would be miserable to live, and dreadful to die.

Angels and spirits who never dwelt in bodies are in the first ranks of the Lord's Hosts. We may presume that they are inconceivably numerous, and their power amazingly great; there can be no comparison between them and men. We may form an idea of them perhaps nearly as well as of God. Probably the highest conception we can form of God is no more than may properly belong to angels. We have very imperfect ideas of perfect wisdom and goodness.

The fallen angels are still under God's power, but he does not condescend to own them as his "Hosts." As deserters, they are consigned to a prison-house of darkness, and will never be restored to their dignity.

The heavenly bodies are sometimes called the "Hosts" of God. We are told of their influence on the earth; "The stars in their courses fought against Sisera." Now think of them, beyond all number; the more the means of discovering them, the more boundless they are. They give us great ideas of that God who may one day displace them and create new glories to amaze the contemplations of his servants.

God presides over the armies of mortal men; his name is often in their mouths, in every connexion except that of devotion. Amid their armies he is causing their battles to end in a manner conducive to his glory. We are glad to see some remarkable interventions; but, doubtless, ail are under his direction.

Our God can turn small insignificant creatures into armies,-contemptible when compared with mortals, but in the Divine hand how dreadful, as in Egypt.

God will raise vast "Hosts" at the last day. How many have laid down their arms in the dust! God knows where they are gone, and will raise them up. How astonishing to see all the vast multitudes brought into a company of immortals; ourselves placed there! Such a sight the world never saw; there, in a sense, will be the "Hosts" of God. Not one presuming rebel will be there, whatever despair and distress many may feel. Consider how we should stand there! Think what requisites are necessary to mingle with that great company,-great indeed, but not so large as for any to lose themselves; each will be distinguishable. The whole will be divided into different classes. It is for us to consider what

qualifications are necessary that we may be added to the blessed company. To join ourselves to that company now, will be our only resource and comfort in that day.

Now, if such a view be at all true, what should we infer respecting the cause of God? It must succeed, unless his enemies prove too strong, and when we recollect besides himself, who and how numerous are his "Hosts," can there be any doubt of the issue?

What should we infer of the forbearance of God; that, instead of executing his vengeance quickly, he still holds back the terrors of his arm? Let us be thankful that so many sinners wander about his camp, and still have his mercies shed thick upon them. He could make the world to be the grave of all its inhabitants. If we dwell on the aggravated nature of sin, and think what a mighty mass is daily contributed,-what a deluge of corruption is thrown out, can we help being exceedingly struck at His forbearance. Some take advantage from it to build themselves up in confidence that all will be well with them at last. When we see so little vengeance actually accomplished, one might suppose that the contemplation of what God is would make us dread to continue in sin,—almost dread to live in a world of sinners. But a day of judgment will come, and then woe to them who have opposed "the Lord of Hosts" through all the hours, and days, and years of mortality! Where will the enemies of God hide themselves from the terror of his investigations? What shall

we infer concerning his friends? What more desirable than to be reckoned among them? Then we shall come happy to the region of death,— and feel ourselves protected by angels, who will conduct us out of this sphere of darkness and of dust.

Downend, 1815.

THE CHURCH IN THE UPPER ROOM.

BY THE REV. W. WALTERS.

The book entitled the Acts of the Apostles contains the earliest authentic records of the christian church. This circumstance invests the book with considerable interest and importance. It is quite refreshing to turn away from Mosheim and Milner, Jones and Neander, and even Eusebius himself, and listen to the artless, truthful, life-like story of Luke. No christian should remain in ignorance of what the church thought and felt, did and endured, in the days of her early light, and strength, and love. A familiar acquaintance with her primitive history would greatly serve to humble and quicken us. With a desire to aid the younger members of our churches especially in acquiring such an acquaintance, we purpose to furnish a few short articles, illustrative of the deeds and sufferings of the first christians. This introductory one we have styled, "The Church in the Upper Room." It is founded on Acts i. 13, 14: "And when they were come in, they went into an upper room, where abode both Peter, and James, and John, and Andrew, Philip and Thomas, Bartholomew, and Matthew, James the son of Alpheus, and Simon Zelotes, and Judas the brother of James. These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren."

Let us mark the place in which the church is assembled,—the individuals of whom the church is composed,—the employment in which the church is engaged.

I. THE PLACE IN WHICH THE CHURCH IS ASSEMBLED. Luke calls

it here "an upper room." In his Gospel (chap. xxviii. 53), he says the

apostles after their return from Olivet, "were continually in the temple." Hence some have supposed the ". upper room was some apartment in the temple which, for a season, the disciples occupied. This is an attempt to reconcile Luke in his Gospel with Luke in his Acts of the Apostles. Such an hypothesis seems, however, very improbable, and is quite unnecessary. Luke in his Gospel refers to what took place, not before, but after Pentecost. He passes over the time which transpired between the return of the apostles to Jerusalem and the wonders that followed the outpouring of the Spirit; and Luke xxviii. 53, synchronizes with Acts ii. 46. Nor is this mode of reconciliation at all unnatural. Mark, at the close of his Gospel (chap. xvi. 19, 20), passes from Christ's ascension to the dispersion of the apostles, thus omitting a much larger period than we have supposed omitted by Luke. In this manner the sacred writings, though they never clash or contradict, eventually fill up the general history of our Lord, and of the establishment of his truth.

This "upper room" was most probably a room in some dwelling-house, which was either the property and continual residence of one of his disciples, or which had been rented by them for a season. It might have been the very room in which our Lord and his disciples ate the passover, and ́in which he instituted the supper. All the rooms of the upper story might be called upper rooms; but in eastern houses, the "upper room" had its distinguishing uses,-was the only one in the house of its kind,—and was to be found wherever there were any pretensions to respectability, utility, or comfort. It was immediately over the porch or entrance of the house, and was generally higher by a story than any other part of the building. It was devoted to several purposes. Sometimes it was a lodging place for strangers. In it Elijah slept while he remained in the house of the widow of Zarephath (1 Kings xvii. 19). To it the master of the house would retire when he wished seclusion. Hence David withdrew to it when he heard of the death of Absalom (2 Samuel xviii. 23). In this room the dead were sometimes placed prior to interment. Dorcas was laid in it by her surviving friends (Acts ix. 37). It was used as a reception room. Here the Saviour and his disciples were to be entertained while they celebrated the passover (Mark xiv. 14). And, lastly, it was consecrated to the services of social and public worship. In it Paul was preaching when the young Iman Eutychus fell down, and was taken up dead (Acts xx. 9). For this last purpose it was eminently fitted. It was generally one of the largest and most commodious rooms in the building, and its elevated position rendered it at once airy and quiet. There was little to obstruct the cool breezes, and it was above the bustle and din of the street passers beneath. (See "Narrative of a Mission of Enquiry to the Jews from the Church of Scotland," page 137.) Such was the place in which the disciples first met for worship after the ascension of their Lord. It was devoted generally to domestic uses. It had not been erected for worship only. It had not been consecrated by priestly hands, or licensed by priestly authority. Neither spire, nor nave, nor chancel, nor altar was there. It had no stained windows, no marble statuary, no costly paintings. No fragrant incense burned, no rich-toned organ pealed, no solemn chant arose there. You might have searched in vain for the meretricious trapping and imposing forms which have been united to the worship of darker ages. Every thing in that "upper room" was beautiful and pure in its simplicity. In perfect harmony with the genius of the spiritual dispensation, the place was consecrated by the purpose and practice of the persons assembled. It was the worship that hallowed and dignified the room, and not the room that gave value to the worship. This is the lesson we would inculcate. This is the truth certain portions of the church are much disposed to hide

from others, and forget for themselves. But so long as it remains true that they who worship God "must worship him in spirit and in truth," it matters not whether we worship him "in this mountain" or "at Jerusalem." And though it is only right that at all times we should seek ample, convenient, and even handsome structures for christian worship; yet rather at any time would we have a garret, or a cellar, a carpenter's shop, or a farmer's barn, or the green sod under our feet, and heaven's blue sky above our head, and the music of gentle breezes the accompaniment to our song, and the worship conducted by godly men in godly sincerity, than assemble in the largest and most splendid edifice ever reared and decorated by the hand of man, where the worship was only the fruit of a blind superstition, or the expression of proud self-righteous hearts. Let the place be ever so humble, if the worship be intelligent and honest,.presented in spirit through Jesus Christ, the worshipper will be accepted, and the blessing will descend. While if the sacrifice be only the sacrifice of fools, let the building be ever so extensive and magnificent, and the ritual ever so imposing and attractive, God will say, "Who hath required this at your hands ?"

Preston.

(To be continued.)

CAIN AND ABEL.

A PAGE FOR YOUNG MEN.

The life of a man, of any man, of every man, contains in it something which it is worth while to learn. Every young man will progress in the highest forms of knowledge, just as he studies the lives of other men, with a view to learn and apply what they teach. There are a few biographies in the sacred volume from which it is possible to derive very considerable instruction. I invite young men to the consideration of one of these biographies, for the purpose of obtaining this instruction. We go to the beginning almost of the human race. Let us note a few peculiarities respecting the men whose names are at the head of this page. 1. The scene of our subject.

It is the earth in its infancy, or rather the earth as the infant home of the human family. All things were primitive, infantine. The curse which breathed sterility to the soil, had scarcely died away in the distant limits of the wild. The occupants of the soil had scarcely yet become familiar with the intensity of the toil which that curse devolved upon

them.

2. In the subject we have the first young men that ever trod the earth. The first parents of our race took possession of their inheritance-the earth-at full age. They were placed in it, fitted to appreciate its use and enjoy it. Mysteriously, they possessed knowledge without acquiring it, and used their faculties without being disciplined to their employment. But their children were types of all that should follow. The curse had fallen upon their parents, and in sorrow they entered the world. Their life commenced in the feebleness of infancy, their knowledge had to be acquired. They passed to be young men through the dangers, difficulties, and discipline incident to infancy, childhood, and youth, which, though perhaps less severe than now, were not less manifest and decisive. It is interesting also to observe that they were the only young men in the world at the time, and they were brothers. Pleasing, but yet difficult to realize, is the fact, that this earth, which now numbers a family of thousands of millions, contained then but five or six individuals. Father,

mother, two sons, and perhaps two or three younger branches. When feeling the almost insuperable difficulties which now exist in consequence of the crowding multitudes which meet us at every turn, one is almost inclined to sigh in very solicitude for a share in the quiet stillness which then reigned and ruled every where. We shall see presently that even in that primitive stage of human development, the elements existed which have since produced discord and disunion, war and murder.

3. In these two young men there is illustrated the first idea of toil. The commerce and business which in these times absorb the thought, the activity, and the anxiety of the millions; which crowd and characterize our cities, cover our seas, and force men of different countries and climes into friendly intercourse, are found here in their most simple and primary germ: "Abel was a keeper of sheep, and Cain a tiller of the ground." (Gen. iv. 2.)

4. In the history of these two young men are given the first forms of religious service.

The shutting of the gates of Eden against Adam and Eve, did not preclude them from approaching God. In the garden they had seen God. Intercourse between him and them whilst they remained there was direct. That could not be outside of that garden. They hid themselves from God, and God hid himself from them. Approach to him ever after that first hiding must be an invisible, and could be but a spiritual, approach. Thus arose the forms of religious service. Cain and Abel drew near to worship God. In doing so they acknowledged his supremacy, and their individual obligation. Thus it is apparent that from the beginning his claim upon the homage of the human spirit has been admitted. And he, from the beginning, has sanctioned an outward expression of the inner feelings of devotion and worship.

5. There is also in these young men the first outward manifestation of depravity.

"Cain was very wroth, and his countenance fell." (Gen. iv. 5.) Expressive words these. Streams from a fountain. Whilst Adam retained his paradisaic innocence anger could not exist in his breast. It is not a state of feeling natural to man's primitive constitution. It is a product of a planted seed. One of the off-shoots from the first germ of evil. A result of that incomprehensible revolution which happened in man's moral being, when he ate of the forbidden fruit, learned that he was naked, and became susceptible to shame. Perhaps never till now had the element brought forth this particular fruit. Yet here it is a mighty and decisive evidence that the young man Cain is widely different in his moral being to the man Adam whom God pronounced "very good." It is probable and almost necessary to the full appreciation of the issue in this scene, to suppose that other passions were powerfully active in the mind of Cain at the same time. Perhaps something of revenge had existence there, because his offering was rejected whilst his brother's was accepted. It is certain that he added a lie to his other sins (verse 9.)

6. There is here also the first realization of death.

The great mystery of life-death-is here first realized. And what a mystery! How profound! Even now when death has been known to us in every variety of form during four thousand years, how deep is the mystery! But then, when it could only be the subject of conversation and speculation-a word to the meaning of which there was scarcely a clue how much deeper the mystery of its significance. In one of these two young men death first shewed his power, and claimed his victim. Stranger still, this first death was also the first murder. Think of the unity, the peace, the bliss of that one family, as it might have been.