He, therefore, who refuses to serve God, loses the grand end of life. He misses the ultimate purpose of his existence. Hence the degrading terms in which the sacred writers speak of such persons. They are described as the vassals of Satan, the slaves of flesh and sins, as aliens from the commonwealth of Israel, as those, who are without God, and without hope in the world.

If the Creator had not designed man for religion, he would have given him a widely different constitution. But when he created him, it was for himself. He made him to be the high priest of this glorious temple, to offer unto him constant praise. The other parts of creation are vocal with praise. They are in subjection to man. Surely the lord of creation was intended to answer even a higher purpose; and it is clearly our duty to serve God, and that duty, in part, springs from the nature of the constitution with which we are endowed.

3. The fact that, as wicked creatures, we are not willing to serve God, is not sufficient to justify our refusal. Joshua seemed to be quite aware of the existence of such a disposition, and that it might be taken as the ground of excuse. If it seem evil unto you,” said he, "to serve God, choose you this day whom ye will serve. But this indisposition cannot justify us. It is our interest to obey the precepts of the gospel. They tend to eradicate disorder from our nature; and to disobey them, is to cling to this disorder with a blind and infatuated obstinacy. Nor does religion demand any sacrifice, for which she does not provide an ample compensation.

Should it appear that such a line of conduct, as that we are now enforcing on you, requires a fortitude and a resolution which you do not possess, be not dismayed, for the Spirit of grace and truth has engaged to supply you with all needful aid.

The doctrine of the necessity of the new birth-of our possessing a new heart, and a right spirit, is next in importance to the atonement. The one implies the

other, and there can be no real religion where they do not both exist.

Then consider the rewards which attend the service of God.—In this life, all necessary supplies, and in the world to come, life everlasting. Hear what the scrip ture saith, "Blessed is that servant whom when his lord cometh, he findeth waiting." No act of service, however trifling, however insignificant, will lose its reward; "A cup of cold water given to a disciple, shall in no wise lose its reward."

Remember, it is impossible you can be neutral. "He that is not with me," exclaims the Saviour, "is against me; and he that gathereth not with me scattereth abroad. Choose ye this day whom ye will serve." Today is your own, to-morrow is in the shadow of the divine hand. It will be disclosed-but may be not for you. It may be disclosed to you-not in time, but in eternity.

The claims of Christ are such, that to be neutral is to be hostile. Indifference to him, is opposition. His majesty is so great, that he will bear no rival, nor will he brook continuous delay. If he is not your king, he is your foe. You must serve him, and him only. The state of the human heart is such, that you cannot be neutral.

Is it undignified to enlist in this service? Think of Joshua, one of the greatest and most eminent individuals, both for rank and ability, that ever lived. But why mention him? All the wise and good in every age have been the servants of God. They all bear the same testimony to the dignity and happiness which religion confers. Think too of God himself, inconceivably glorious and great, who fills heaven and earth with his glory, rules all worlds, and holds at his own disposal the destiny of every intelligent creature. Can it be beneath you to serve Him? Is it possible that His service can be unworthy your notice, whom the angels delight to honour and serve? Go and ask every one who has served God, what they think of it, after long experience. Inquire whether any of his servants

repented of his service when they came to die? Repented of it! No, it was their highest joy, that they ever served him at all; and their only grief, that they had served him so little. They died triumphantly; and when looking back on the past, they rejoiced, that some portion of their lives had been so employed, and they exulted in the prospect of meeting their Divine Master, and hearing him say "Well done, good and faithful servants, enter ye into the joy of your Lord." God grant, that you, my hearers, may heartily, and at this very moment, unite in declaring, that you, too, will serve the Lord.

XV.

THE FLYING ROLL.

(BY THE REV. S. THODEY, OF CAMBRIDGE.)

CRITICAL EXPOSITION OF ZECHARIAH v. 1—4.

]. Then I turned, and lifted up mine eyes and looked, and behold a flying roll.

2. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits.

3. Then said he unto me, This is the curse that goeth forth over the face of the whole earth: for every one that stealeth shall be cut off, as on this side according to it; and every one that sweareth shall be cut off, as on that side according to it.

4. I will bring it forth, saith the Lord of Hosts, and it shall enter into the house of the thief; and into the house of him that sweareth falsely by my name; and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof.

ZECHARIAH prophesied after the return of the Israelites from the Babylonish captivity. He was contemporary with Haggai, whose prophecy was delivered only two months previously; and their united exhortations were designed to encourage the Jewish people in their

efforts to rebuild their dilapidated city, and to proceed in the erection of the second temple, by assuring them of the divine superintendence and blessing.

The whole of this vision, from the seventh verse of the first chapter, to the last verse of the sixth chapter, should be read consecutively, since it evidently was given at one time, and would seem to relate to one range of subjects. In the former chapters, the prophecies were all of a consolatory character, intimating, by striking figures and emblems, the re-establishment of the Jewish state and polity. The third chapter relates to the restoration of the rights and honours of the priesthood, in the person of Joshua the high priest, who, in opposition to all hostile influence from earth or hell, was confirmed in his office by the voice of the angel-advocate, and went from the altar" clothed in white raiment," and having the sacerdotal "mitre on his head." In the fourth chapter, the success of the efforts of Zerubbabel the governor of the city, and of Joshua the high priest, in the restoration of Jerusalem, and the re-establishment of the rites and worship of the temple-service, is predicted. This is traced to the direct exertion of an almighty and all-gracious influence. Under the beautiful type of a candlestick of gold, not supplied by the hand of man, but fed with oil from the olive trees growing by its side, which silently dispensed their treasures night and day, into the golden bowl of this capacious lamp, is adumbrated the effectual agency of heaven, which should secure the successful consummation of the faithful labours of these "two anointed ones that stood by the Lord of the whole earth," notwithstanding all the opposition by which they were assailed.

But in the chapter before us, we have, as the apostle expresses it, "a change of voice." Instead of promise, threatening is denounced; instead of mercy, judgment; and instead of consolation, terror. This would seem to be pointed, therefore, against the defects and transgressions of the Jewish people at that time, who, while God in his providence was doing so much for

them, were little disposed to go forward in this great work, and appear, under false pretences, to have declined bringing in their proper contingent, either of labour for the re-building of the city, or of contribution for the services of the temple. God gives them to understand by this vision, that whilst it was his purpose to make his promise good, in the establishment of his church, he would by no means connive at their sins and corruptions, but would visit them with present punishment, and with future extirpation, if they persisted in their unbelief and rebellion.

These particulars will be more clearly developed if we divide the prophecy into its separate parts.

I. The circumstances and symbols of the vision must be briefly considered, with the explanation afforded to the prophet.

VERSE 1. Then I turned, and lifted up mine eyes, and looked, and behold a flying roll.—This was a roll or volume, such as the Easterns were accustomed to write in, for they did not use books like ours, but traced characters on sheets or layers of parchment or goatskin, which were rolled up in the form of a cylinder, somewhat resembling our maps. It was written within and without, like Ezekiel's, that is, on both sides. The ancients did not always write upon the reverse side, unless the subject-matter was peculiarly comprehensive and important, which was the case here. was not brought to the prophet by any human hand, but was seen expanded, or unrolled, and flying in the midst of heaven: unrolled, probably to show that the contents were not of private interpretation, but of general import; and flying in the direction of Jerusalem, to denote the swiftness of God's approaching judg

ment.

It

VERSE 2. And he said unto me, What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits, and the breadth thereof ten cubits.The angel first aroused the prophet's attention to this symbol, and then proceeded to explain its emblema