THE TWO SONS OF OIL, &c.

ZECHARIAH IV. 14.

"Then said he, These are the two anointed ones, that stand by the Lord of the whole earth."

THIS chapter is replete with abundant comfort to the returning captives. In their embarrassing circumstances, they stood in great need of consolation. They were disposed to consider their situation as helpless and deplorable; and doubted much, whether the temple they were about to erect, would ever acquire the respectability of the former one, or their city abound with its usual population. They could scarcely believe, that, "The glory of this latter house would be greater than of the former." Hag. ii. 9.

The scope of this vision, therefore, is, to show that God would, by his own omnipotent arm, consummate the work, notwithstanding the imbecility of its friends, and the malignant opposition of its enemies. To this purpose he informs them, by his prophet, that the head stone would be put on with shoutings of joy; and that this was not to be attributed so much to visible instrumentality, as to the superintending influences of his own omnipotent Spirit. Verses 1, 10.

From the eleventh verse to the end of the chapter, we have a brief explication of this vision, intended as an illustration of the assurances already

given. This is done by the angel, at the request of the prophet, verse 11:-"What are these two olive trees upon the right side of the candlestick, and upon the left side thereof?" The angel having sufficiently humbled him, by leaving him to repeat his request, lower his terms, (confining it to the two olive branches,) and confess his ignorance, answers in the words of the text, "These are the two anointed ones," &c.

The answer itself requires explanation. Who are intended by these two Anointed Ones, or Sons of Oil, as it reads in the original? Who these are, will perhaps be best ascertained by attending to the functions which they discharge, compared with collateral texts. By comparing together the second, third, and twelfth verses of this chapter, it would appear, that they pour golden oil into the bowl on the head of the golden candlestick. That this golden candlestick represented the Church of Christ, is abundantly evident from several passages in Scripture, see Exod. xxv. 31, and 1st Kings vii. 49, and Rev. i. 20. The seven golden candlesticks are expressly declared, by the Spirit of God, to represent the seven churches.

The Church of Christ may be considered under a twofold point of view, namely, invisible and visible. In relation to the first, the two olive branches may be emblematical of Christ and his Spirit, the Redeemer and Comforter. Jesus is not only the Messiah, the Anointed One himself, but he is also the good Olive Tree to his church. John i. 16: "Out of his fulness have all we received, and grace for grace. The Spirit is the Unction or Anointing, which replenishes the mind with divine illumination. 1st John ii. 20: "But ye have an unction from the Holy One, and ye

know all things." From Christ, the Olive Tree, by his Spirit, the Olive Branch, is communicated to believers all the golden oil of grace, whereby their lamps are kept burning and luminous.

In relation to the second, viz., the visible church, they may be symbolical of the two great ordinances of Magistracy and Ministry, vested at that time in these two illustrious characters, Zerubbabel and Joshua, the former in the state, and the latter in the church. They are characterized as "Sons of Oil." Kings and priests were anointed, and thus solemnly set apart to their respective functions. They "stood by the Lord of the whole earth," importing that they were faithful adherents to his cause and testimony, continually emptying themselves into the golden bowl, contributing their respective influences to the advancement of civil and religious reformation, as the objects of his peculiar care. In allusion to this passage in Zechariah, the two Witnesses mentioned, Rev. xi. 4, are designated by the same emblems, viz., "The two Olive Trees standing before the God of the earth." The analogy of Scripture, as also the current of the best commentators, agree, that by these two Witnesses is meant, that succession of men, who, in all ages, and against all opposition, have valiantly contended for the purity of these divine ordinances, both in constitution and administration. In this sense, consider these two Anointed Ones.

In the prosecution of the subject, we shallI. Premise a few things, which, if duly attended to, may be useful in the farther illustration of this text. And, 1st. God, the Father, Son, and Spirit, is the Supreme Governor of the universe. Rev. xix. 6: "The Lord God Omnipotent reigneth." This will be generally admitted.

2. All physical and moral power is, naturally, necessarily, and independently in God. Gen. xvii. 1: "I am God Almighty." This is admitted even by the haughty Babylonish monarch. Dan. iv. 35: "He doth according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or say unto him, What dost thou ???

3. All power to be found among the creatures is necessarily derived from him. He is the origi. nal source and fountain from which it flows. Acts xvii. 28: "For in him we live, and move, and have our being."

4. All this delegated, or derived power, should be exercised to his glory, and regulated by his law. 1st Cor. x. 31: "6 Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God." To effect this end, all our powers should be directed, and of this, his law is the unerring rule. By this, therefore, all rational beings are indispensably bound. God has given them no right to do what it prohibits. To suppose men to possess any such right, is wicked and blasphemous. This would be the same as to suppose God to say to them, I, as the Supreme Legislator, give you my law. To the least breach of it, I annex the penalty of eternal damnation; yet I give you a right to violate this, my law, and to wage war with your God, and direct your artillery against the Sovereign of the Universe!!! The Scriptures inform us otherwise. Deut. xii. 32: "What thing soever I command you, observe to do it; thou shalt not add to it, nor diminish from it."

5. This delegated power appears most conspicuous in the person of the Mediator. Into his