Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 4
CHAP. IIII.
THis Chapter contains a fifth viſion directed chiefly to Zerubbabel (as the former was to Joſhuah) wherein under the type of a golden candleſtick and two Olive-trees repreſented to the Prophet, which he is ſtirred up to conſider, v. 1, 2, 3. and which the Prophet ſenſible of his ignorance deſires to underſtand, v. 4.5. Zerubbabel is inſtructed concerning Gods way in carrying on and perfecting the work of the Temple, v. 6. and aſſured of the ſucceſs of it notwithſtanding all oppoſition, to the ſhaming of all their heartleſſe diſcouragement, v. 7.8, 9, 10. The ſcope of which viſion being thus explained, the Prophet deſires to underſtand the meaning of the two Olive-trees, and gets an anſwer, v. 11.12, 13, 14.
Verſ. 1.
ANd the Angel that talked with me, came againe and waked me, as a man that is wakened out of his ſleep:
2.
And ſaid unto me, What ſeeſt thou? and I ſaid, I have looked, and behold, a candleſtick all of gold, with a bowle upon the top of it, and his ſeven lamps thereon, and ſeven pipes to the ſeven lampes, which were upon the top thereof.
3.
And two olive-trees by it, one upon the right ſide of the bowle, and the other upon the left ſide thereof.
A new viſion is here ready, but the Prophet, wearied and aſtoniſhed with former viſions and promiſes, is not able ſeriouſly to ma…k and conſider this, till he be rouzed up by Chriſt; and then he gives an account of his ſeeing a golden candleſtick, with a bowle on the top of it, which by two golden pipes (as is added, v. 12.) doth receive …ile from two Olive-trees, without any humane induſtry, whence it is communicate to ſeven lamps, by as many pipes, to keep them perpetually burning. In all which alluſion is made to the candleſtick in the Tabernacle and Temple, ſomething being added to ſit the viſion to the preſent ſcope. Doct. 1. The conſolations and encouragements of a people following God, are ſo far from being raſh imaginations of mens brain who are imployed in Commiſſion, that Chriſt hath more to communicate then they are able to comprehend; for this end is it marked, that the Prophet behoved to be …uzed up by the Angel; and put upon the conſidering this viſion, that he may carry it to the Church. 2. As bur weakneſſe is ſuch while we are environed with mortality, that we cannot long bear up in ſpiritual duties; So great promiſes in hard times, and when there are ſmall deſervings, will rather overcharge our narrow hearts with aſtoniſhment, then be entertained and reſted on by faith; for, here the Prophet is as one aſleep, with wearineſſe and aſtoniſhment. 3. There is need of much upſtirring from our natural lazineſſe and ordinary indiſpoſition, when we are imployed in holy duties, if we would reap benefit by them, and ſee into the riches of advantage to be had in them; for, the Angel waled me us out of a ſleep, ſaith the Prophet. 4. Loving kindneſſe in Chriſt, will both prevent his people with mercy, and come over all impediments, which they lay in the way of their own comfort; for, the Angels hath viſions ready, when the Prophet dreamed not of them, and wakens him to ſee them, that he may communicate them to the Church. 5. Albeit only the ſcope of this viſion be explained in the Angels anſwer to the firſt queſtion, and the Prophet in his ſecond queſtion doth only enquire concerning what was rare in the viſion, the parts of the candleſtick being already known to ſuch as underſtood the meaning of theſe types in the Temple; yet we may, for our inſtruction, take up the ſumme of this viſion as expounding the typicall candleſtick in this, that nothing can be done in the Church without Gods preparing of inſtruments, for directing, adifying, and comforting of her, and without his giving the graces of his Spirit to every one, to carry on the work in his ſtation. And ſo, 1. The Temple here repreſents the Church to be enlightened by Chriſt, ſhe being in her ſelfe but dark and void of light and comfort till he come and appear in her, and for her, and make her light. 2. The Miniſtery appointed of Chriſt for the direction, edification, and comfort of the Church, are here (though elſewhere and in ſome reſpect it repreſent the Church it ſelfe, Rev. 1.20.) repreſented by the candleſtick, who ſhould be pure, that they may be precious in his ſight as gold, and who ought to ſhine by purity and holineſſe of life, and be inſtrumental in making the Church a ſhining light in a dark world. 3. The bowle upon the top of the candleſtick, which immediately receives the oile, doth fitly repreſent Chriſt as Mediator, the head and ſtore-houſe of his Church, to whom is intruſted all fulneſſe of giſts and graces for the Churches behoof. 4. The variety and ſufficiency of giſts communicate by Chriſt, for the good and ſalvation of the Church, is repreſented by ſeven lamps, all tending to one common end of burning and ſhining. 5. The way of deriving grace from Chriſt to his ſervants, by ordained and ſanctified meanes, eſpecially by his Covenant, our dependance, and the bands of communion betwixt him and his people, is repreſented by ſeven pipes going betwixt the bowle and the lamps. The reſt of this ſhadow and type being afterward expounded by the Angel, we ſhall ſeek it there. Doct. 6. The Lords condeſcending to teach this Doctrine, as it were, twice to the Prophet, once in the type, and again in the explication; may teach us the certainty of the thing it ſelfe, our incapacity, and what need there is of ſtudying it again and again.
Verſ. 4.
So I anſwered and ſpake to the Angel that talked with me, ſaying, What are theſe, my Lord?
5.
Then the Angel that talked with me, anſwered, and ſaid vntounto me, Knoweſt thou not what theſe be? and I ſaid, No, my Lord.
The Prophet deſiring to underſtand the meaning of this type, is prepared for an anſwer by the Angels drawing out a new and expreſſe confeſſion of his ignorance, to humble him. Doct. 1. Gods calling of his people to enjoy manifeſtations of himſelfe, calls upon them to deſire to profit, and be inſtructed by them, as ſenſible of their own ſhort coming; for, the Prophet anſwered, ſaying, What are theſe? as being called by this viſion to ſeek more light and edification. 2. Even when God is acting and working before our eyes, we will remaine ignorant and not underſtand it, till he come and open our eyes; the mercy of diſcerning is a new mercy, after we have had the mercy it ſelfe; for the Prophet ſeeing all this, muſt put the queſtion to the Angel; What are theſe, my Lord? 3. It is not unuſual; nor obſcure in Scripture-language, to give unto the ſigne the name of the thing ſignified or repreſented by it, without any change of the one into the other, but only becauſe of typicall or Sacramental repreſentation; for, here the Prophet enquiring, What are theſe? doth not profeſſe ignorance of theſe things in themſelves, (for he expreſſeth the contrary unto the Angel, v. 2, 3.) but what they were in that ſtate, or what they ſignified and repreſented. And ſo in the anſwer, v. 6. This is the Word, &c. The meaning is not that the candleſtick was that promiſe, but that it ſignified the thing promiſed, and was a repreſentation of it. 4 Chriſt requires of theſe whom he will teach, that they be ſenſible of their own ignorance, and humble in the ſenſe of it; and that not in a ſuperficial way, but that it be deeply rooted, and their heart again and again convinced of it, that the mercy of Chriſts help may be the more eſteemed; therefore albeit the firſt queſtion imply the Prophets confeſſion of his ignorance, yet Chriſt will not ſatisfie him, till he be more humb…ed with it, and till by a new queſtion, Knoweſt thou not? he draw out a new confeſſion, No my Lord.
Verſ. 6.
Then he anſwered and ſpake unto me, ſaying, This is the Word of the LORD unto Zeru… babel, ſaying, Not by might, nor by power, but by my Spirit, ſaith the LORD of hoſtes.
The Prophet being thus prepared, gets an explication of the ſcope of the whole viſion, in two particulars, in the firſt whereof Zerubbabel, and with him all the people, are informed concerning Gods way of carrying on his own work, that they might not faint, though outward probable meanes of armies and ſtrength of men fail them, but rely on God, who is alſufficient by his own Spirit and intrinſecal power and vertue to ſet up his Church, to preſerve and furniſh it with all things needfull without theſe means, and who uſeth to lay theſe oft-times by, that his own immediate power may ſhine. Thus the explication anſwers well unto the type; for as the candleſtick was conſtantly ſupplyed with oile, that the lamps might burn, without humane induſtry, the Olive-trees pou…ing in oile of themſelves, ſo ſhould this work go on, without any meanes that might in probability carry on ſuch a work. Doct. 1. It is a great bleſſing when the Lords people are inſtructed, and made wiſe concerning the way of his working, and carrying on a work in his Church, that they be not cruſhed under miſtakes, as thinking that he is about to ruine, and deſert it, when indeed he is taking the beſt way to perfect it; and here the Lords own teaching is requiſite for underſtanding his deep counſels in ſo farre as may be for our good: therefore the Lord himſelfe teacheth Zerubbabel in this point, that he ſtumble not. 2. As all that are imployed about the work of God, and are cordially affected to it, will finde it lie near their heart; ſo eſpecially theſe who have any place of power among Gods people, and in carrying on his work, ought to take ſuch a burden of it, as may ſend them to ſeek incouragement from Heaven; for, Zerubbabel needs a particular word, This is the Word of the Lord unto Zerubbabel. 3. Albeit might and probable meanes do not alwayes ſtand in oppoſition to Gods power in his work, but may ſometimes be ſubordinate, as principal workers, and inſtruments by which he works: yet, 1. Might and power are not to be doated on, nor leaned to when they are given to the Church, but Gods own power ſhould be immediately eyed, which muſt ſtirre up, enable, and bleſſe theſe meanes before they can do any thing, and who will take meanes away when they are truſted to, and he forgotten. So long as God ſtands obliged by his power to do for his people and work, they are not to be anxious though all probable meanes faile them; ſeeing he, who only makes meanes active and effectuall, can fulfill his own counſell without them, being ſtill the Lord of hoſtes, when viſible armies fail. 3. It is the Lords way in carrying on his work, to lay by much of humane power and probable meanes, that he may extoll his own power and commend his love to his people and work, when much of him, and little of the creature, is ſeen about them. All this is imported in this information, Not by might, nor by power, but by my Spirit, or, power and vertue, ſaith the Lord of hoſtes. His power is only to be truſted in, and to be truſted in what ever elſe appear, and it will be eminently ſeen, and other help be obſcured and laid by in Temple-building.
Verſ. 7.
Who art thou, O great mountaine; before Zerubbabel? thou ſhalt become a plain, and he ſhall bring forth the head-ſtone thereof with ſhoutings, crying, Grace, grace unto it.
The ſecond particular in the explication of this viſion, is to aſſure Zerubbabel concerning the ſucceſſe of his building the Temple, (as a type of Chriſt the builder of the Church by his own power,) that as the candleſtick, furniſhed by the Olive-trees, did continually ſhine and hold out light, ſo the Lords power ſhould carry on this work, not only without, but alſo againſt all humane power and oppoſition; which ſhould be ſo far from hindring the work, that it ſhould help to pave a way to it; and the ſame power ſhould bring this work in Zerubbabels hand to a perfection, to the commendation of the grace of God, and joy of all, teſtified by their acclamations when the work is perfected, and by their prayer that God would continue to bleſſe it. Doct. 1. Chriſts work in his Church, whether externally reforming and ſetting up an houſe, or internally converting, may have oppoſition in the way, which will ſeem as inſuperable, as to carry a great traine or make weak perſons climbe over high and ſteep hills; and ſuch a work will not go on without exerciſe and feares; for, here is a great mountaine in the way, whereby in relation to Zerubbabel, was ſignified the Monarchy of Perſia, in ſo farre as it obſtructed the work, and the Samaritan faction about them: and in relation to Chriſt and his Church, it ſignifieth all the oppoſition that devils and men (eſpecially great ones) in the world, can raiſe to hinder that work. 2. Whatever great oppoſites may ſeem to be in their own eyes, or in the thoughts of the fainting people of God, yet in Gods eyes they are nothing and contemptible, and his Spirit is provoked at their preſumption in undertaking ſuch an enterpriſe, and that they ſhould offer to croſſe his beloved work and people; for, Who art thou, O great mountaine? imports his contemning of them, his indignation againſt them, and that he will make them know themſelves better then to adventure on ſuch a work. 3. Not only will oppoſition not prove ſo hurtfull as it appears terrible, and be eaſie when the Lords people comes to it, and not hinder the work; but the over-ruling hand of God will make oppoſition a meanes of furthering and carrying on the work, which it was appointed and intended to hinder, to the praiſe of the glory of his own wiſdome and power, who is above enemies in that wherein they deal proudly, for, the great mountaine ſhall become a plaine, not only not a mountaine and eaſie to walk over, but ſhall pave a way, and fill up valleys, and hollow places, that the work may go on. This was accompliſhed in the type to Zerubbabel and the Jewes, when Darius by his Decree promoved the work, and compeſced their enemies about them, and made them furniſh what might advance the work, Ezra 6. and is daily brought to paſſe by Chriſt in making all the plots of devils and men, and all their debates, contribute to clear up truth, and promove the work of converſion and ſalvation of his own people. 4. As inſtruments, how weak ſoever their honeſt and ſingle minding of Gods work, and not driving their own intereſt alongſt with it, is the way to make it proſper, and to make oppoſition ineffectual; (for, ſuch a one in the type was Zerubbabel, before whom the mountaine becomes a plain:) So Chriſt being party to all oppoſition againſt the Church, is ground of hope to her, that it ſhall not prevaile, but be made ſubſervient to her good; for, it is he in the ſubſtance, of whom it is ſaid, before Zerubbabel thou ſhalt become a pla…ne. 5. As it is the Lords great mercy (yea, and his way, where a people cleave to him) that he brings a begun external work of Reformation to a perfection ſuch as is attainable, in deſpite of all oppoſition, however it be oft interrupted, and go but ſlowly on, and by degrees; (for, ſo was it here in the type, He ſhall bring forth the head-ſtone thereof, alluding to ſome cuſtome, wherein as the foundation-ſtone; ſo alſo the capeſtone was laid in the Mageſtrates ſight, or by himſelfe:) So, it is Chriſts prerogative and way, to perfect his begun good work, and to carry on his myſtical body, and every member thereof, by degrees unto perfection; for, the ſubſtance of this promiſe is perfected in him, and his work about his people, He ſhall bring forth the head-ſtone thereof. 6. As there is matter of joy in the going on of Chriſts work; ſo hath he reſerved much joy for his people in the perfecting of it; for, as ſome ſhouted for joy at the laying of the foundation, Ezra 3.11. ſo more is abiding; He ſhall bring out the Head-ſtone with ſhoutings: as a ſhadow of the joy of the Lords people, when a long deſired and much interrupted work of Reformation comes to ſome period; but eſpecially of the Hallelujahs and joy that ſhall be when Chriſt preſents his Spouſe perfect and compleat before the Father. 7. The Lords work among his people is ſo carried on, as not only free grace begins it, but the further it goes on, grace is the more to be magnified, and moſt of all ſeen at the very cloſe of it: yea, any perfection it attains to within time, muſt be upheld by the ſame grace that gave it; for, ſo it was in the type here; this ſhouting; Grace, grace unto it, is both an acclamation and acknowledgement of the much and multiplied favour of God that had ſhined in that work, till its perfection; and alſo a prayer that God would let out his grace, and bleſſe that Temple in the uſe for which it was built. 8. Chriſts work in and about his people, is ſo full of tender favour and loving kindneſſe, as may bring unto him the glory of abundant grace from all impartial Judges, and will one day proclaim it before all the world; for, this acclamation and applauding of the work made ſo beautiful and compleat by grace, making every one commend and wiſh well to it, is nothing elſe but a commending him and his grace who made it ſuch, and leads his people to expect that day wherein he ſhall be glorified in his Saints, and admired in all tha… believe, 2 Theſ. 1.10.
Verſ. 8.
Moreover, the Word of the LORD came unto me, ſaying,
9.
The hands of Zerubbabel have laid the foundation of this houſe: his hands ſhall alſo finiſh it, and thou ſhalt know that the LORD of hoſtes hath ſent me unto you.
The ſucceſſe of building the Temple is confirmed by a new meſſage, that their hearts may reſt on it, and by ſeeing the accompliſhment, may be aſſured of Chriſts being ſent of the Father, to promiſe this, and ſee it performed. Doct. 1. The Promiſes of the Word are faithful and worthy of our truſt and confidence, as being the Word of him, who by his Word gives being to all things; this repetition of the promiſe, and that as the Word of Jehovah, ſhewes, not only how ready we are to diſtruſt, but how ſerious he is in promiſing, and will not eat in, but make good what he ſaith, ſo that his Church may lean to it. 2. It is a peculiar proof of Gods favour to a land, when the Lord not only grants a Reformation, and the building of an habitation of pure doctrine and ordinances for his own Name amongſt them, but when he perfecteth it ſpeedily, and in the age wherein it begins, and is not provoked by their ſins, to leave the generation whom he brings out of bondage, to periſh in a wilderneſſe, before they come to ſuch a promiſed land: therefore it is a ſpecial promiſe to the Jewes in the type, not only that the Temple ſhould be perfected, but that the hands of Zerubbabel have laid the foundation of this houſe, his hands ſhall alſo finiſh it. 3. However Chriſts works and counſels in the world may ſeem to lie long interrupted, yet where he begins he is unchangeable, and endures to all generations to ſee it perfected; for, this promiſe is alſo true of him in the ſubſtance: The hands of Zerubbabel have laid the foundation of this houſe, his hands ſhall alſo finiſh it. 4. The Lords diſpenſations toward his reconciled people, are then rightly ſtudied, when the fruits of Chriſts being employed as Mediatour about them appears, and his fidelity, love and care of his people are ſeen to ſhine in them: and they are ſtill to be ſtudied, over and over again till this be ſeen, that ſo Chriſts love may be ſhed abroad in their hearts, and he become high and precious in their eſtimation; for, the event of this ſucceſſe is, And thou ſhalt know that the Lord of hoſtes hath ſent me unto you, where the ſpeech is directed unto the Prophet, for the good and inf…rmation of the whole people: Unto you, ſaith he, in the plural number, albeit the Prophet be ſpoken to, that he might teach them; Thou ſhalt know, &c. 5. Albeit Chriſt in his office of mediation be inferiour to the Father, and ſent and employed by him, yet that diminiſheth nothing of the glory of his Godhead, but be is Jehovah, equal with the Father for all that: for, here the Angel who ſpeaks unto the Prophet is Jehovah, v. 8. and yet he ſaith, The Lord of hoſtes hath ſent me.
Verſ. 10.
For who hath deſpiſed the day of ſmall things? for they ſhall rejoyce, and ſhall ſee the plummet in the hand of Zerubbabel with thoſe ſeven: they are the eyes of the LORD which run to and fro through the whole earth.
The Lord ſubjoynes the reaſon of this ſo frequently reported promiſe, and the uſe of the doctrine, which is to reprove the corrupt judgment of that people, who judged of that work by the ſmall beginnings thereof; and their diſcouragement flowing from it, as fearing all they did would be in vain, that it ſhould not be like the firſt Temple, and ſo their enemies ſhould mock them, as well as the ancient men wept, Ezra 3. This the Lord reproves and promiſes they ſhould yet rejoyce in ſeeing Zerubbabel, (a type of Chriſt) as chief director, making to work, and by conſidering that Gods conſtant providence, which is intent on Chriſt, and on the Church for his ſake, as chap. 3.9. goeth alſo through the world for their good, to provide what may proſper, and to obſtruct what may hinder the work. Doct 1. It is the Lords way in his work, whether with the Church or particular ſouls, to begin at ſmall things, promiſing very little, that he may ſet forth the glory of his power, in bringing out a work out of them, which men could never have expected: for, there is a day of ſmall thingr, which ends in a glorious Temple. 2. Judging of Gods work, by outward appearances, or the firſt view, and undervaluing of it, when it ſatisfies not our mould, or ſeems not to promiſe much, and being diſcouraged thereby, is a ſin which the Lords people ſhould be aſhamed to own or avow, conſidering how much God will bring out of ſmall things, and that cheriſhing of them is the way to make them great; for, Who hath deſpiſed the day of ſmall things? ſaith he, intimating that none ought to take with it; and this ſin of deſpiſing doth not break forth only in open contempt and mockery, but may ſhelter it ſelf under the pretence of being ſorry, that things are ſo little, (as theſe do, Ezra 3.12.) may expreſſe it ſelf in heartleſſe lying by from duty, as the Jewes did here, and men may alſo pretend that they would not deſpiſe ſmall things, but that they are grieved becauſe they can ſee nothing; for, ſo did their diſcouragement account of theſe ſmall things, Hag. 2 3. 3. Chriſts graciouſneſſe and tenderneſſe toward his people, is oft-times ſuch, as to refute their greateſt diſcouragements and miſtakes with mercy, and ſilence their groundleſſe complaints with giving them matter of joy, and cauſing them to rejoyce becauſe of it; for, deſpiſers ſhall rejoyce, ſaith he. 4. Gods begun work in his people and Church, how contemptible ſoever it appear, will end in joy to his people, the hope whereof ſhould ſilence preſent diſcouragements; for, Who hath deſpiſed the day of ſmall things? for they ſhall rejoyce. 5. So long as Chriſt hath his hand at his own work, and hath not given it over, although it be not perfected, yet it affords matter of joy, conſidering that it ſaith, he hath not yet abhorred his work, and will perfect it: for, in the type this was one ground of joy; They ſhall ſee the plummet in the hand of Zerubbabel, to wit, as chief director of the work, going about it, and ſeeing that all be right built; which agrees moſt compleatly to Chriſt in the ſubſtance, who is himſelf the Maſter-builder. 6. Not only is it to be reckoned, that where Chriſt hath begun a work, he is ſtill about it till it be perfected; but in ſpecial he may be reckoned working, when he is fitting his people to be ſtones in his building, and (if it were even by trials) cutting off ſuperfluities of naughtineſſe from his work and people, which might deforme his building, albeit in the mean time the work do not appear viſibly to advance; this may be ſignified by the plummet-line, the ſigne of his being at work, which is the inſtrument whereby builders try and ſquare their building, and cut off all excreſcences in it, and is as needful as to lay on more ſtones upon it to raiſe it higher. Chriſt may be very buſie at work when we are ill pleaſed with it, and when our ſenſe is not ſatisfied that it is ſo: and working under ground, by diſcoveries, purging, humility, trials, &c. is as needful as that we long moſt after. 7. A right ſight of the vigilant providence of God, which is employed to have a care of Chriſt and his Church, and governes and orders all things in the world, ſo as may beſt contribute for the good and welfare of the Church, may afford matter of joy in the midſt of many diſcouragements, as declaring that his people are much in his heart, when his providence in all the world is with an eye to their good, and allowing us to caſt all our cares and feares on him, who hath all power in his hands; for this is another ground of joy, they ſhall ſee theſe ſeven; or, the perfect eye of providence on that chief ſtone, and all the building, which alſo are the eyes of the Lord, which run to and fro through the whole earth.
Verſ. 11.
Then anſwered I, and ſaid unto him, What are theſe two Olive-trees upon the right ſide of the Candleſtick, and upon the left ſide thereof?
12.
And I anſwered again, and ſaid unto him, What be theſe two Olive-branches, which through the two golden pipes empty the golden oile out of themſelves?
13.
And he anſwered me, and ſaid, Knowest thou not what theſe be? and I ſaid, No, my Lord.
14.
Then he ſaid, Theſe are the two anointed ones that ſtand by the Lord of the whole earth.
The ſcope of the viſion being thus explained, and the Prophet underſtanding that of the Condleſtick, which was ordinary in the viſion, doth only deſire to be informed concerning the two Olive-trees furniſhing the Candleſtick, v. 11. and particularly concerning two branches which did furniſh the Candleſtick by two golden pipes, with bright oile, (which therfore is called gold,) v. 12. Unto which queſtion (the Prophet being again prepared and humbled with a new ſenſe of his ignorance, v. 13.) anſwer is returned, v. 14. For underſtanding wherof, Conſider, 1. That by the two Olive-trees, it is not clear to underſtand only the graces of God poured out on his Church, for that is indeed ſignified by the oile, according to the Scripture, Pſal. 45.7. but here the reſolution is concerning the trees that furniſhed the oile; Nor yet are we in general to underſtand them of a fountain of bounty in God, for there can be no reaſon given why that ſhould be compared to two trees, and be ſaid to ſtand before the Lord. But by them we are to underſtand Chriſt anointed in his Prieſtly, (which includes his Prophetical) and Kingly office, who was chief in this work, and in furniſhing all inſtruments, who furniſhes his Church, and ſerves his Father in the work of Redemption, and is cared for by him, as will be expreſſely cleared to us, chap. 6, 12, 13. Conſider, 2. That the Angel anſwering both his queſtions in one, leads us to underſtand the one by the other, in ſo far as is needful; and therefore we may conceive, that either that of the branches is not touched as needleſſe, or pointing out only the fit wayes of communicating himſelf to his peoples capacity, the pipes not being able to receive the oile of the whole tree at once, or that branches only now furniſhing, imported Chriſts communicating himſelf in a ſmall meaſure, in this typical work of building the Temple in reſpect of what he had, and was to communicate in the building of his Church under the Goſpel, or if we will ſtretch it further, it may take in Joſhua and Zerubbabel, the one anointed Prieſt, the other a ſucceſſor of their anointed Kings, who however as inſtruments in the work, they were reſembled by the burning lamps, getting furniture from the bowle; yet In reſpect of their office among that people, and their influence upon all inſtruments of building the Temple, they were types of Chriſt, and ſo might be repreſented by two little branches, reſembling him the great Olive-tree; and this interpretation ſeems to have ground, Rev. 11.4. where as the two witneſſes are reſembled to Moſes and Aaron, Elijah and Eliſha, in regard of the effects of their Miniſtery, v. 5, 6. So alſo to Joſhua and Zerubbabel in their time, under the type of two Olives and two golden Candleſticks, alſo (perhaps cald two in reſpect of the double rank of lamps on it) ſtanding before the God of the earth, as being inſtrumental to keep in life in the Church, when all power ſhal be oppoſite to her; However leaving what further may be ſaid of C…triſt and his offices, till we come to chap. 6. We may here learn, 1. When Chriſt is doing much for his people, he may yet let ſomewhat be wanting, to the end he may ſtir us up to prayer, employing him, whereby to draw prepared mercies out of his hand, that ſo we may not only have the merciemercy, but be confirmed and comforted in the acceptance of our perſons and ſervices, by his granting our deſires; for, this viſion is ſo explained in the former anſwer, as leaves room for new information upon new prayer and enquiry. 2. Chriſt doth not allow that his people ſhould reſt upon the habits or ſeed of graces within them, nor upon old ſenſible experiences, but where he is about to manifeſt himſelf, he keeps grace in exerciſe, and puts his people to frequent actings of it; for, albeit the Prophet had been but lately humbled in the ſenſe of his ignorance, v. 5. yet here he is put to it afreſh again, v 13.3. Chriſts humbling of his people when they ſeek to him, and his giving ſuch anſwers at firſt, as may contribute to that end, gives them no ground to think, that either he doth reject, or will deny their ſuit, but rather aſſures them, that he is making way for a ſatisfactory anſwer; for, Chriſts humbling of the Prophet, hinders him not from ſatisfaction in his demand. 4. Chriſt ſuſtaines very many relations to his people, and is very much to be ſeen in her furniture and well-being; for, many things in this type point at him; he is the Olive-trees, having as God, and in his mediatory office all fulneſſe, and being both active and willing of himſelf, to communicate it according to their capacity. He alſo may be pointed at in his two offices by the two golden pipes, conveighing the oile from the trees to the Candleſtick, it being through his merit as Prieſt, and his efficacy as King, that the fulneſſe in him becomes ours, and that gives us allowance to depend on him for it: and further, as he hath all fulneſſe, and hath found a way to make it ours, ſo is he the bowle to keep it, and to guide us and it, and be forth-coming for our good with it. In a word, Chriſt is to be ſeen all in all to his people. 5. The work of the Churches Redemption and ſalvation by Chriſt, is a work well-pleaſing to God, however he be the party offended, and in doing whereof Chriſt doth acceptable ſervice to his Father, and is maintained and cared for by him; for, the two anoinied ones, (or Chriſt in his offices, repreſented by theſe trees, or, ſons of oile) ſtand by the Lord, as doing him ſervice in his office, and upheld by him; and ſo God in Chriſt reconciles the world, and is at peace with his people. 6. As God is bleſſed over all, and allſufficient in himſelf, ſo he hath given, daily gives, and will give proof hereof, in carrying on the ſalvation of his Church through Chriſt, making his power and dominion in all the earth contribute thereunto: therefore in this work is he named the Lord of the whole earth. 7. As any meaſure of furniture is given to any member of the Church, that it may be made uſe of for the good of the whole; ſo all ſuch as deſire to be uſeful in their ſtations, ought to be much in dependance on God, and to ſtudy to ſtand in his favour, and be under his care: for ſo much doth this anſwer, as it may concerne Joſhua and Zerubbabel the types, teach us. Any oile they have is to be poured out for the good of the whole, and they are to ſtand by the Lord.