third verses, we have the vision recorded: What seest thou? And I said, I have lookod, and beheld a candlestick, all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps which are upon the top thereof; and two olivetrees by it, one on the right side of the bowl, and the other on the left side thereof. In our text, there is an additional circumstance mentioned; namely, that The olive-branches empty out of themselves golden oil through the golden pipes. What the import of all this was, the prophet was very anxious to know; and, therefore, repeated his inquiries with a kind of holy impatience; and the answer given him was, The two olive-trees are the two anointed ones that stand by the Lord of the whole earth. From this answer, we may gather both the literal and mystical interpretation of the whole.

The literal import then, was this: Zerubbable and Joshua were the two persons anointed of God to superintend, the one the civil, and the other the ecclesiastical affairs of the Jews at that time. They had but little power in themselves, yet were they ordained of God to accomplish great things; and God engaged, through them, to impart unto the people, such supplies of wisdom and strength, as should enable the whole nation to shine with their former splendor. However weak, therefore, they were in themselves, they must not despair; for every mountain should, before Zerubbable, become a plain. The most formidable obstacles, by the sovereign power of God, shall be removed out of the way, and all shall be plain and smoothe for the accomplishment of the divine purpose. How encouraging, how invigorating this vision must have been to the discouraged and dispirited Jews on their return from Babylon; and with what energy it must have enabled them to enter upon the great work assigned them in rebuilding the temple, and in restoring the civil and religious polity of their an

cestors.

In the mystical interpretation, we must be more minute in our explanation. It should ever be remembered, that the whole Jewish dispensation was typical. The return of the Jews from Babylon, and the restoration of their civil and religious polity, were typical of the deliverance of sinners from their spiritual bondage, and the establishment of the Redeemer's kingdom in the world. Bearing this in mind, we shall see how this vision illustrates the purposes of God, in relation to the church of Christ. The lamps are emblems of his church, which shines as a light in a dark place, and holds forth the light of life to a world sitting in darkness and the shadow of death. The pipes are the institutions of the Christian religion, by means of which, continual supplies of oil are imparted to the sincere followers of Christ, that their light may never be extinguished. The bowl is the gospel which abounds with blessings for all, according to their several necessities. The oil is the Holy Spirit, by whom alone, the light which has been set up can be kept alive. And the two olive-trees, from whence that oil spon

taneously flows into the bowl, are the kingly and priestly offices of Jesus Christ, who, like Zerubbabel and Joshua, is appointed of God to establish Jerusalem, and build the spiritual temple of the Lord. He is exalted at the right hand of God, and stands by the Lord of the whole earth, that he may carry on everything in conformity to the divine will, and accomplish, in due season, the work that has been committed to his charge. He, himself, as the Christ, is the anointed of God, for the Christ means anointed; and from him flows the unction of the Holy One, by which all spiritual life and light are communicated to the church.

II. Having explained the import of the vision, we shall proceed, in the second place, to consider the instruction we are to derive from it. In order that we may derive instruction from this subject, we must bear in mind the scope of the vision; for, if we forget that, the whole interpretation of it may be thought fanciful; but, if we duly regard that, the whole instruction derived from the vision will appear sober, just, and pertinent.

1. We are taught by this subject that Christ is, by his offices, qualified to support and perfect his church. The offices filled by Zerubbabel and Joshua both unite in Jesus Christ. He is the High Priest of his church; and in that capacity he is now officiating at the right hand of God. He offered himself a sacrifice for us at the appointed time, and he is now entered by a new and living way into the Holy of Holies, to plead the merit of his blood, and to make intercession for us before the mercy-seat of Jehovah. Hence he is called the Apostle and High Priest of our profession; and it is from the consideration that we have an High Priest, who is touched with the feeling of our infirmities, that we are encouraged to hold fast our profession. Having passed through temptations himself, he knows how to succour the tempted, and to impart such inward strength as the condition of his disciples demands. Moreover, he is a king; God has set him as king upon the holy hill of Zion. And to this the Apostle Peter bore witness on the day of Penticost, saying, God hath made that same Jesus, whom ye have crucified, both Lord and Christ. From the union of these two of fices in him arises his ability to build his church. Were either of them wanting, he would fail; but, by the concentration of spotless purity, and of infinite energy, he is fully qualified for the work assigned him. This is particularly marked by Zechariah in a following chapter, where he says, Behold the man whose name is the BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord, even He shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne: and he shall be a PRIEST UPON HIS THRONE, and the counsel of peace shall be between them both. Thus, standing by the Lord of the whole earth, and sustaining in himself the united offices of Zerubbabel and Joshua, he is really to the church what they were in

shadow, the source of all that is necessary for her spiritual edification.

2. We are also instructed, in this vision, that the fulness which is in him is expressly committed to him, for the use and benefit of his church. We are informed by the apostle, It pleased the Father that in him should all fulness dwell. But for whose sake is it committed to him? His own? No; but for ours. He appears in heaven, not in a private, but in a public capacity, even as the head of the church. At his ascension thither he received gifts; and received them for the express purpose of imparting them to rebellious man. He ascended on high that he might fill all things. He is the head, and the church is his body, the fulness of him that filleth all in all. He lives in us, and we live by him, and without him are unable to think a good thought, or perform a good work. Hence we find, that when the Holy Spirit was poured forth on the day of Penticost, the Apostle Peter confidently traced the gift to him, even to that very Jesus who had so recently been crucified as a malefactor. This Jesus hath God raised up, whereof we are all witnesses: therefore being by the right hand of God exalted, and HAVING RECEIVED of the Father the promise of the Holy Spirit, He Hath shed forTH this which ye now see and hear. And to the same effect St. Paul also says, that God saved us by the washing of regeneration and the renewing of THE HOLY GHOST which he SHED ON US ABUNDANTLY through Jesus Christ our Saviour. These passages reflect great light upon the text, inasmuch as they show that Christ is the true source of all spiritual blessings to the church; and that the Holy Spirit, with all its gifts, graces, and consolations, flows from him according to the will of the Father, just as the oil in the vision dropped from the olive-trees into the bowl, for the continual supply of the lamps dependent on it.

3. We are furthermore taught by this vision, that in the proper use of the institutions of the Christian religion, we may expect to receive supplies adequate to our wants through all the varying and changing scenes in life. It was through the pipes only that the lamps received the oil, and it is only through the medium of the appointed institutions of the gospel, that we can receive supplies of the Spirit from Jesus. God will be enquired of for all he has promised. Hence we are directed to ask, to seek, and to knock, with assurances that all our wants shall be supplied. But if we ask not, we shall receive nothing at the hand of the Lord. We must wait upon him in private, reading his word, meditating upon it, and praying over it. We must also wait upon him in public, not forsaking the assembling of ourselves together, but expecting more particular manifestations of his love, and richer communications of his grace, through the medium of a preached gospel. Where two or three are assembled together in his name, there he sheds forth his Spirit in the most copious effusions. Verily, if we watch unto prayer, and abound therein with thanksgiving, we shall never be

disappointed of our hope. We shall have just reason to say, Truly our fellowship is with the Father, and with his Son Jesus Christ. The hungry he will fill with good things, and never send the needy away empty; it is only the rich and self-sufficient he sends empty away. The diligent soul shall be made fat with good things.

And here let me observe, that, in the vision, the lamps, the pipes, the bowl, and the oil were all of gold. By this we are to understand that those who wait upon the Lord in sincerity and in truth, are in themselves as superior to unregenerate men, as gold is to the baser metals. And what is there of such value as the grace of which they have been made the partakers? In comparison of it, all else is but dross. And are there not in the gospel unsearchable riches! And may we not well say, that under the institutions of Christianity, whether private or public, we have enjoyed many golden opportunities? Yes, indeed; and if we be careful and diligent to keep up the communication between Christ and our own souls, we shall have all our wants abundantly supplied, and the salvation administered shall be as a lamp that burneth.

4. Finally, we are taught by this vision, that however low our state may be, or however numerous and powerful our enemies, his grace shall be sufficient for us. This assurance was given to Zerubbabel and Joshua, and the event corresponded with the vision. Of this, too, may we be assured; for to us no less than to St. Paul, does the Lord Jesus say, My grace is sufficient for you. Is that grace at present imparted in but low degrees? Still God says to us, Who has despised the day of small things? I do not; and, therefore, let not any of you do it. Are our enemies exceedingly powerful? God teaches us again to say, Who art thou, O great mountain? before Zerubbabel thou shalt become a plain. Have we an evidence in ourselves that the Lord Jesus Christ has begun a good work of grace within us? God again teaches us to say, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it. If it should be thought that these passages relate to that particular occasion, by looking into the New Testament we shall find the same assurances and triumphs. Here we are told, that He who has been the author, will also be the finisher of our faith. Here we have also assurances given to us, that He who has begun a good work in us, will perform it until the day of Jesus Christ. And even now, whilst conflicting with our enemies, we may say, If God be for us, who can be against us. Who shall lay anything to the charge of God's elect? Who is he that shall condemn ? Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No; I am persuaded, that neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate me from the love of God which is in Christ Jesus our Lord. The plummet is in the hands of our Zerubbabel, with those seven

attendant spirits, who are the eyes of the Lord, and run to and fro through the whole earth; and he will see that the work is performed in us according to his will.

Look, then, my brethren, to our adorable Lord and Saviour, and let nothing interrupt your communication with him. It is your privilege to be daily and hourly receiving out of his fulness, grace, occording to the grace that is in him, and sufficient for all your necessities. Do you feel your need of repentance, or pardon, or any blessing whatever! Remember that he is exalted to be a Prince and Saviour, to give repentance unto Israel, and remission of sins. And though you are not to expect the Holy Spirit imparted to you in his miraculous powers, yet you may in his gracious influences: yes, you shall receive the Holy Spirit, For the promise is to you, and to your children, and to as many as are afar off, even as many as the Lord our God shall call. And though you may still have many conflicts, the time is not far distant, when, the work being completed in you, The head stone thereof shall be brought forth with shoutings; and to all eternity you shall cry, Grace, grace unto it.

DISCOURSE XXVIII.

Christians the Light of the World.

"Ye are the light of the world. A city that is set on an hill cannot be hid: neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."-Matt. v., 14-16.

HAD we not been authorized by God himself, we should never have presumed to designate the saints by such honorable appellations, as are unreservedly given to them in the Scriptures. Of all the objects in the visible creation, the sun is the most glorious and magnificent. It has attracted the universal attention of mankind in all ages and in every nation, and has been the wonder of the most refined and polished, as well as the most rude and barbarous. Every plant, every tree, and every living creature upon this terraquious globe, and all the celestial luminaries in the firmament of heaven, partake of its benign influence; yet, even to that are the saints compared; Ye are the light of the world. Under the Mosaic dispensation, the light of the world was a title applied to the most eminent Rabbins, but under the gospel age, Jesus Christ transferred it to his disciples, who, under God, were to be the means of diffusing the light of life throughout the universe.

I. We propose, in the first place, in illustrating these words, to