SERMON VII.

THE SPIRIT'S INFLUENCE.

ZECH. iv. 6.

Not by might, nor by power, but by my Spirit, saith the Lord of hosts.

It is worthy of observation, how frequently allusion is made by the writers of the Old Testament to the spiritual church of God: how beyond the present occasion, on which the word was delivered, and beyond the more immediate application and fulfilment of it, there is a constant reference to a higher subject, connected with no particular time or season, but running like a golden thread through all the various dispensations recorded in sacred scriptures-presenting still under each the same features-unfolding the same purpose-and displaying the same character of God under that one point of view, which comprehends all others, the God of our salvation.

Whatever event is foretold-especially if it be one of a temporal nature, relating to the visible church-the prophet interweaves with it that which he seems to have perpetually before him, the present and future state of the true church of Christ. It was in connection with this view that

whatever was written aforetime, was profitable for the edification of the people of God in every age. And whilst present direction and instruction were derived from it for present exigencies, a higher and more glorious purpose was recognised, connected with their spiritual instruction. It was thus, probably, that faithful servants of God distinguished the ministration of true prophets from that of false ones. As the subjects of both were in some measure the same, the foretelling of temporal events; so the distinction was to be traced in this, that "holy men," in the account they gave of temporal mercies, made the representation typical or figurative of spiritual mercies; and, in predicting more near events, carried forth their own views, and the views of those who had the like precious faith with themselves, to more distant and more glorious times, which being recognised by the believer, at once convinced him of the divine authority of their message.

This observation may be illustrated by the prophecy from which my text is taken. Zechariah was raised up as a coadjutor to Haggai in preparing the people for their return to Jerusalem, for the building of the temple, and for the restoration of their ecclesiastical polity. But in order to give assurance to the church of God, which was but a very small body in the midst of the jewish nation, of the truth of his prophetic directions; and to confirm their faith in spiritual blessings, not only in present enjoyment, but in prospect also, an express and clear reference is made in these prophe

cies to the building of the spiritual temple, which God had been rearing by his servants in all ages, and which was more especially to be promoted under the gospel dispensation. The temple at Jerusalem, no doubt, they knew to be typical of this spiritual temple, and in these various prophecies they recognised the gradual fulfilment of the prophetic intimations of its future splendour.

The beginning of chapter iv. relates to the ecclesiastical polity connected with the rebuilding of the temple, and to the state of the visible church. This is represented to the prophet by a golden candlestick, with seven branches, and seven lamps burning. These were calculated to remind them of the re-establishment of the ordinances of religion : the lamp of God should again be lighted up and kept burning, notwithstanding the opposition and endeavours of their enemies. However the nation in general should be troubled and harassed, they should be favoured with the ordinances and blessings of religion. God assures them of this by a miraculous supply of oil. This candlestick is not attended by priests, as the one in the temple had been, who poured in the oil from their vessels into each lamp: but the lamps are supplied from a bowl in the centre, which conveys by pipes to each lamp just sufficient of oil for its consumption. This bowl again is not filled in the ordinary manner, but by two olive trees, which standing on each side of the candlestick of their own accord, distil, each from a branch nearest the bowl, and through golden pipes, an abundance of oil, of a golden co

lour, for the constant supply of the bowl and the lamps. Thus does the prophet prove, by adopting natural figures connected with a supernatural agency, the certainty of those blessings to which their faith was to be directed. In all this a real believer would at once see, that blessings of a spiritual, as well as of a temporal nature, were held out to their view. While in this interesting manner the state of the visible church was forcibly represented, there was also a reference to the supernatural supplies of the Spirit in the work of divine grace, vouchsafed to the real church of God from him, of whose fulness they all received grace for grace.

The inference was obvious and consolatory in the message sent to Zerubbabel, together with the account of this vision. "This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shall become a plain: and he shall bring forth the head stone thereof with shoutings, crying, Grace, grace unto it." It was by the Spirit of the Lord of hosts working on the spirit of Cyrus, and inclining him to proclaim liberty to the captives, and inclining them to accept it, that their return from Babylon was effected. It was by the Spirit of the Lord of hosts the people were excited and animated to build the temple. And it was by the same Spirit that Darius was inclined to favour and further that good work. More especially it was by the same Spirit that such leaders as Zerub

babel and Joshua, Ezra and Nehemiah were raised up, instruments in the hands of God, not only invested with great authority and power, and endued with military courage, but filled with the spirit of wisdom, holiness, faith, and zeal, to carry on this work in humble dependence on God alone". But when with this is combined the view which scripture gives of the Spirit's agency in carrying on the work of our salvation-and it appears that the prophet has adopted these figures in subserviency to this greater work-the conviction and assurance brought home to the mind of the believer, will come with a tenfold force.

The general doctrine to be drawn from this account seems to be this, that though the Holy Spirit works by ordinary means, it is not the power and might of these means that produce the effect, nor is that effect in all cases to be judged of by the nature of the means employed: he works in a secret supernatural manner. The work of salvation is still carrying on, both in individuals and in the church in general, against the power and might that would oppose it: "Not by might, nor by power, but by my Spirit, saith the Lord of hosts."

I. It is important not to assign more than is due to the means employed by God in promoting true religion; "not by might, nor by power." In the great business of man's salvation-in the deliverance of a soul from sin-in communicating the

a See Henry on this passage.