The mystery of the two witnesses unvailed: Wherein wee have a description of their persons time acts death and office. manner of prophecie. sufferings. resurrection. With the consequences that follow. Together with the seaventh trumpet, and the kingdome of Christ explained. by John Robotham, preacher of the Gospel in Dover.

VERS. 4. Those are the two Olive trees, and the two Candlesticks standing before the God of the earth.

HAving already spoken of the au∣thority, title, number, and office of these witnesses, also of the manner and duration of them in their office: now we are led to enquire who they are; of whom in this fourth verse, we have a sufficient draught and ful description.

Before I come to declare positively who these witnesses are, I shall first shew you what the various opinions of men are in this thing.

First, There are those that would have these two witnesses, to be meant of the two Testaments, which they call Law and Gospel, namely, the Scrip∣tures: but this interpretation is too remote from the adequate sence and meaning of the place; for these wit∣nesses are brought in as men, and per∣sonated by men, that are brought in as their types, and are described by such actions that they should performe be∣fore

the world: therefore, I shall con∣sent, that the Scriptures are the Testi∣mony that these witnesses give forth, but not the witnesses themselves.

Secondly, Others understand the two witnesses to be meant of Godly Magi∣strates, and Godly Ministers: viz. two eminent ranks of men: of the same quality as Zerubbabel and Joshua were of. Now though this interpretation doth beare some Analogie and propor∣tion to the truth; the text cannot be so restrained; for those two eminent types did rather prefigure Christ, who is here brought in, as the great wit∣nesse, meant by the two Olive trees, as will appeare by the sequell; there∣fore if Christ be chiefly personated by Zerubbabel and Joshua, there is then no necessity to restraine the witnesses to persons of the same quality and con∣dition with them.

Thirdly, Some hold that these wit∣nesses are meant of two eminent and pe∣culiar persons, that the Lord should raise up, for some great and speciall designe of his; to performe some mag∣nificent and glorious work: and then to be bodily slaine by the Antichristi∣an

partie: but neither will this inter∣pretation be congruous to the sence of the place; for the witnesses are not meant of any eminent persons, that the Lord should raise up at any one time or age of Antichrist, to give forth a testimony of the truth; but it holds forth all those that should testifie of Christ, in all the whole time of Anti∣christs raigne; as was plainly shewed from the former verse.

Fourthly, and lastly, another sort doth conclude, that the witnesses can be meant of none, but of such as have suffered martyrdome, & spilt their bloud for the testimony unto the truth. I doe neither condemne, nor contradict the truth of this interpretation; for most certaine it is, that those that layed downe their lives for the profession of the name of Christ, were great and eminent witnesses of the truth; but we may not restraine these witnesses here, to be meant onely of such; because there be many that give forth large te∣stimonies of Jesus Christ; and yet ne∣ver suffer naturall death for so doing. Besides the slaying of the witnesses, is not meant of a corporiall and bodily

slaying, but of a mysticall; and of such a slaying that many shall suffer, that never come to lay downe their lives for Christ; as we shall come to see more fully by the consequent of our dis∣course.

Now to declare positively and plain∣ly, who are the two witnesses here meant, and they are Christ, and his Saints; who make up but one spirituall body; and though they may be distinguished as head and members; yet cannot be seperated, no more then the branch from the vine. Now that Christ and his Saints are here meant will be mani∣fest by the description, that the Text it selfe makes of them.

These are the two Olive trees, and the two Candlesticks, standing before the God of the earth.

It will be necessary for the opening of these words, to shew;

First, Who is meant by the two Olive trees.

Secondly, Who is signified by the two Candlesticks.

Thirdly, Why they are called two. Fourthly, How Christ can be here meant.

If the question be asked; who are the two Olive trees? The answer may be made from Zach. 4. from whence the description of these witnesses is fetcht: These are the two anointed ones, &c. That Christ is here meant by the two Olive branches, will appeare by their descrip∣tion in these particulars.

First, These two Olive trees are sayd to be placed on the right side, and on the left side of the Candlestick, Zach. 4. 11. This represen••s us with Christ, with both the armes of his two natures embracing, comforting, and blessing of his people.

First, Christ, as taking our nature, fulfilling all righteousnesse, suffering temptations, dying upon the Crosse, herein discovers himselfe to be a sui∣table Mediator, a compassionate high Priest, and a comfortable Saviour to sinning soules. And thus Christ is the Olive branch on the left side of the Can∣dlesticke.

Secondly, Christ, as being filled with the fulnesse of God, clothed with righ∣teousnesse, compleat in grace, anoin∣ted with the spirit; and as a head gi∣ving downe an influence into all the

parts and members; and as the root sending forth vertue and life into all the branches: alwayes communicating of his sulnesse and redundancy of di∣vine grace into the hearts of his peo∣ple; whereby he doth fill them with righteousnesse, love, and peace: hereby he is as the Olive tree on the right side of the Candlesticke. Suitable unto this is that phrase in Cant. 2.6. His left hand is under my head; and his right hand doth embrace me. As if the Church had sayd; Christ, my beloved, doth comfort, esta∣blish, and refresh mee with both the armes of his two natures.

Secondly, These two olive trees, are said to emptie the golden oyle out of themselves, Zach. 4. 12. Now it is to much for men, of what ranke or qua∣lity soever; to emptie oyle out of them∣selves; for all men, the best of men, all as meer men take oyle into themselves. Its onely Christ, the true branch, that springeth out of the everlasting root, that by a continuall flowing and issu∣ing forth of spirituall life and grace, doth abundantly supply all his peo∣ple. When the Angel asked Zachary, saying; What seest thou? he answered,

I beheld a Candlestick all of gold, with a bowle upon the top of it, and seven lamps thereon, and seven pipes to the seven lamps, &c. Zach. 4. 2. The Candlestick was a chiefe utensill in the Temple, which doth represent unto us the mysticall Candlestick of the Church; the bowle above it, is meant of Christ, who hath received all fullnesse of the spirit from their Father, signified by the oyle, which being pressed out of the true olive tree, as a most lively spring doth issue forth its streames unto all his Saints. The se∣ven lamps, or powerfull operations of his Spirits, in life and spirituall moti∣on, doth give it selfe forth by the seven pipes, or severall dispensations to all his members. Thus Christ is the fat Olive tree, that empties forth the oyle of divine grace, into the Candlestick, viz. his Church.

Thirdly, These are described to be, the two anointed ones of God: Zach. 4. 14. These two anointed ones are called in the Hebrew, the sonnes of oyle; because it* 1.1 was the custome of the Jewes to anoint three sorts of men, viz. Prophets, Priests, and Kings; These here in the ext are meant of Zerubbabel, and Jo∣sbua,

who were but types of Christ, and of those that the Lord should make his anointed ones.

First, Zerubbabel was a chief Gover∣nour and head in Israel: the first that was carried away captive into Babylon; and one of the first that returned; and was one of the chiefe rebuilders of the Temple; as appeares Ezra 4. 2. His hands laid the first stone, and the last stone in that edifice or building. Here∣by is represented unto us Christ the chiefe head and governour of his peo∣ple: first carried captive into spirituall Babylon, and first returning, working his owne deliverance, and the first re∣pairer of his Church or new Jerusalem, whose hand shall at length finish the Temple of God.

Secondly, Joshua the high Priest, was the other anointed one: upon whose head was a fair Mitre, or Priestly ornament; unto whom was promised, that he should judge the Lords house, and keep his Courts: that the Lords would put the whole ministry and service of his house and Temple into his hand. All this doth but povnt out Christ; for saith the Lord in Zach. 4. 8. Behold I

will send forth my servant the Branch: a frequent appellation given to the Messias; who was to be that eminent high Priest over the house of God, that the whole government and ministrati∣on of all things should be in the hand of Christ, and that himselfe should con∣tinually minister in the holy things of God. Then without question, Zerub∣babel, the chiefe governour, and Joshua the high Priest; these anointed ones, were eminent types of Christ, who was the anointed King and Priest over his Church; into whose hands, God hath put the judgement and administration of all things.

Fourthly, and lastly, These two olive trees are said to stand by the Lord of the whole earth. Now there is none that stands by the Lord of the whole earth but Christ himselfe; as appeares by that place, Dan. 10. 21. The Lord speaking by an Angel to Daniel, saith; I will shew thee, that which is noted in the Scripture of truth: and there was none that boldeth with me (or strengtheneth himselfe) in these things, but Michael your Prince. The Lord had threatened to fight with the Prince of Persia; and therefore saith to

Daniel, I will shew thee, that which is noted in the Scripture of truth: this be∣ing a figurative speech, doth mean the determinate counsell and minde of God: and that none strengtheneth himselfe, but Michael the Prince: as if he had said: There is no humane force or power whereby I will sustaine my selfe, but by Michael, the Archan∣gel, Jesus Christ, the Prince, Leader, and chiefe Conductor of his people.

To stand by the Lord of the whole earth, notes these four things.

First, Dignity and honour, that is pe∣culiar onely to Christ; according to that of the Apostle, where he saith; God hath exalted him, and given him a name* 1.2 above every name, Phil. 2. 9. Christ in taking our nature made himselfe of no reputation, or as the word signifieth, he evacuated himselfe, he did as it were exhaust and draw himselfe dry, denud∣ing and stripping himselfe of all his glory: but now in his exaltation, standing before the Lord, his excellen∣cy and glory doth shine forth.

Secondly, It notes power and strength; for to stand before the Lord, is all one with sitting at Gods right hand, men∣tioned,

Heb. 10. 11. Gods right hand in Scripture is taken Metonymically for strength, whereby Christ is enabled to uphold and protect his people; and to dissipate and scatter all his enemies; as having all things subjected under his feet. Hence it is said, He standeth be∣fore the God of the earth. God is called the God of heaven, Dan. 2. 18. Here he is called the God of the carth: noteing, that though Antichrist seemeth to bear all the sway in the world, yet Christ hath the rule and world, yet Christ hath rule and power of things in the earth, and he rules in the king∣domes of men, and that he interposeth and meddles in all secular affaires, in order to his owne kingdome, and to the preservation of his owne people.

Thirdly, It notes the actuall admi∣nistration of the kingdome of God, to be put into the hands of Christ; for the Father hath loved him, put all things into his hand, Joh. 3. 35. And in respect of the dispensatory part of the kingdome of God, the Father judgeth no man, but hath committed all judgement to the Son, John. 5. 22. And hath appoin∣ted him over his owne house, Heb. 2. 8.

So that Christ by standing before the Lord, is impowered to subject the hearts of men to himselfe, capti∣vating the thoughts and imaginati∣ons of his people, to counsell and direct, to govern and protect them: and also to tread upon the necke and power of his adversries, confounding their plots, and destroying of their persons.

Fourthly, To stand before the Lord of the whole earth, acceptation and delight, to be as it were alwayes in the eye and heart of God; and this priviledge is eminently attributed to Christ, in Prov. 8. 22, 23, 24, &c. The Lord Possessed me in the beginning of his way, before his workes of old: the phrase of beginning is put for eternity, a parte ame, as we say, as if Christ should have said, even from eternity, before the cre∣ation of the world, I was my fathers darling: for when he made the heavens, girded the sea and gave the unresistible de∣cree; that it should keepe it's bounds: I was as one brought up with him, I was as a child with the father: I was daily his delight. The Hebrew word is in the plurall* 1.3 number, delights; intimating that Christ

was the greatest delights of the father; he was variety of delights unto him: in so much that while God was ma∣king of the world, he took such de∣light in him, that he made all things by him: that is, he made all things, as bearing some analogy or proportion of him: So that every creature hath some Character, some inscription or shadow of his excellency upon it. Againe, he addeth; I was alwayes rejoy∣cing before him. In the Hebrew it is, sporting greatly: the phrase being a me∣taphor, or simile, taken from little children that sport and play before their parents: Thus Christ is alwayes standing before the Lord, being his con∣tinuall delight, his joy and rejoy∣cing; as alwayes in his eye and fa∣vour.

Thus we see plainly, who is meant by the two olive trees; namely, Christ, who standeth on the right side, and on the left side of the Candlestick, empty∣ing oyle out of himselfe, being the a∣nointed one of God, standing by the Lord of the whole earth. Now it fol∣loweth that we shew who are meant by the two Candlesticks.

The two Candlesticks doe represent unto us the Saints and servants of Christ, the whole number of Churches and beleevers; and this will appeare if we consider some particulars in rela∣tion to these Candlesticks.

First, These receive oyle into them∣selves; as the olive trees doe emptie oyle out of themselves; so the Candle∣sticks receive in oyle into themselves As it was said of Aaron, that the oynt∣ment powered upon his head, ran downe to the skirts of his garment, Psal. 133. 2. Alluding to that fragrant oyntment made of so many precious ingredients, mentioned Exod. 30. 23. So Christ being filled with heavenly and divine anointings, that all his members receive of his fulnesse, Joh. 1. 16. They receive an unction from the bo∣ly One, I Joh. 2. 20. There is in Christ, plenitudo redundantie, a fulness of redun∣dancy, and everlasting spring of heaven∣ly grace, continually flowing, forth upon all his people, whereby they are filled with the fullnesse of God, Eph. 3. 19. and are replenished with a perfect sup∣ply of light and life. Thus the Saints are made the anointed ones of God,

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by receiving the golden oyle into themselves: though it be true, they re∣ceive it, as it were, at second hand, as through a Mediator; Christ having first received of his father, all fullnesse of divine grace, doth abundantly com∣municate to all that are his.

Secondly, These Candlesticks were sayd to be made of pure gold, Revel. 1. 12. According to the description we finde in Exod. 25. 31. which denotes the purity and righteousnesse of the Saints. Christ himselfe is sayd to be a head of gold, Cant. 5. 10. Suitable un∣to the head are all the members. The righteousnesse and sanctity of belee∣vers, doth much excell the excellency and righteousnesse: of the first Adam: even as gold doth excell other mettals. Gold is the most solid, pure, and du∣rable mettall of all other: by which is represented, the sound, pure, and ever∣lasting grace & holinesse of the Saints: they are not made up of drosse or any earthly excellency of the first Adam: but of the pure and undefiled, of the precious and permanent, of the divine and heavenly nature and righteousness of Jesus Christ.

Thirdly, These Candlesticks, are meant of the Churches and Saints of God; in as much as Christ is sayd to walke and appeare in the middest of them, Revel. 1. 13. Christ by his di∣vine. presence with his Saints, doth teach, guide, and uphold them: and by his wisdome, providence and power, doth mightily preserve them, in the middest of feares and dangers. As the Candlestick of it selfe, is not sufficient to give forth light; no more can the Saints shine forth in heavenly bright∣nesse, but as they receive all their light and shine from Christ, who is to them as oyle to the lampe, and by his owne spirit, life, and light, doth cause them to shine forth in spirituall happinesse and glory.

Fourthly, and lastly, the Saints as Candlesticks hold forth the light and glory of God, before the men of the world. Thus the Apostle doth exhort the Philippians, that by sincerity and holinesse, they would shine forth as lights, among the perverse sonnes of men; and therefore saith; That ye may be blamelesse and harmlesse, the Sonnes of God, without rebuke in the middest of a

crooked and perverse Nation; among whom ye shine as light. John Baptist was sayd to beare witnesse of the light, Joh. 1. 7. And therefore called a burning and a shining light, Joh. 5. 35. His doctrine was as a fire burning; and his conversation as a light shining among all those he was conversant with; alwayes giving forth an ample testimony of Christ, bearing witnesse, that he was the true light, enlightening all, that by him should come into the world.

Thus we see who are meant by the two Candlesticks, the Saints of the most high, who receive oyle into them∣selves, and as gold, they appeare in righteousnesse, being by Christs pre∣sence continually fed with the con∣stant supply of grace, whereby they shine forth as glorious lights, alwayes being ready to give forth a testimony of the grace and truth of Christ, before the men of the world.

In the third place, having shewed, that Christ the great and faithfull wit∣nesse, is resembled by the two olive trees, emptying oyle out of himselfe into the Churches; signified by two Candle∣sticks, whereby they become the anoin∣ted

ones of God, standing before the Lord of the whole earth, and beare witnesse unto the truth. Now it next followeth, that we shew, why they are called two olive trees; and two Candle∣sticks. But first, why Christ is called two olive trees. And that's in two re∣spects.

• First, From his two fold nature.
• Secondly, From his two fold dispen∣sation.

First, Christ is called two olive trees, in respect of his twofold nature; name∣ly, his humane, and divine.

First, Christ according to his huma∣nity, tooke on him the very ranke na∣ture and quality of men; as the Apostle testifieth, that he tooke the forme of a servant, and was sound, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the similitude and shape of men: subject to mans passions, and every way a right man, fin onely excepted: and hence it was, that he was called, holy, harmlesse, and separate from sinners, 1 Pet. 1. 19. The Apostle re∣lates to the Paschall Lamb, which was so conditioned; it was behovefull, that Christ should be man, and also that he should be perfectly holy and

righteous, and so become a competent and fitting Saviour for sinning soules, and lost sinners. It was most requisite, that t here should be some suitable ana∣logy and proportion between him, that lost all, & him that recover'd all: that as Adam was of the earth; so Christ also should take upon him the same forme, that so ou•• nature might suffer in him, and he by his death should offer up a sufficient sacrifice, to make a full expiation and satisfaction for his people, in respect of sin past, present, and to come; from the guilt and hainousnesse whereof, the Saints being wholly acquitted and free'd, their soules may be comforted and re∣freshed.

Secondly, Christ according to his divine nature is God, the onely begot∣ten, the image of the Father, the alti∣tude and summity of all blessednesse and glory. In this respect, he is the Summum benum, the chiefe and sove∣raigne good, the top of all felicity and happinesse. Christ is that fountaine, from whence all goodnesse flows, and the ultimate and last end, unto which all things tend: for by him, and for him,

of him, and through him, and to him are all things, Rom. 11. 36. And God tells Moses, that his Name is in him, Exod. 23. 20. Gods name is God himselfe; for God's name and attributes are his very essence: So that Christ according to his divine nature, is full of all ex∣cellency and perfection: he is the be∣ginning and the ending, the Alpha and Omega; he is the good and the end con∣centring in one: he is most compleat in himselfe, and hath the fullnesse of all things. So that as the soule lookes upon Christ in flesh, as one most suita∣ble for a Mediator: so here beholding his divine nature sees an alsufficiency of fullnesse to make a glorious supply of all wants and defects whatsoever. Christ in his debasements is a familiar object for our faith, being Emmanuel, or God in our flesh; so in the bright∣nesse of his fathers image and glory he becomes all blessednesse and satis∣faction to our soules. The soule eye∣ing that most absolute, universall, and comprehensive goodnesse, that is in Christ, can be contented to fit downe and acquiesse in his absolute perfecti∣on and fulnesse: and say with David,

I shall be satisfied, when I awake with his likenesse or image, Psal. 17. 15.

Having shewed how Christ resem∣bleth the two olive trees, in his two na∣tures. The first as man, appearing in our form and fashion, as a familiar ob∣ject to our weaknesse. And secondly, as God, the fulnesse and perfection of all things, and so yeelding everlasting satisfaction. Now we come in the se∣cond place to shew also how Christ is represented hereby, in respect of his twofold dispensation.

First, By what Christ hath wrought for us in his person.

Secondly, By what Christ works in us by his Spirit.

First, we have that dispensation of Christ's, manifested, by what he hath wrought for us in his person. Christ was God manifest in the flesh, clothed in our nature, became Emanuel, and dwelt among us. The Apostle saith in Gal. 4. 4. That when the fulnesse of time was come, God sent his Son, made of a wo∣man, under the law. The time designed and appointed of God, is called, the fulnesse of time: God sent his Son, out of himselfe, out of his owne essence and

glory: made of a woman, without the concurrence of a man, that the seede of the woman might breake the Ser∣pents head, according to the promise made in Gen. 3. 15. Also he was made under the Law: he observed the Law, and made himselfe wholly subject thereunto. He was in all things obe∣dient, that he might fulfill all righte∣ousnesse, by submitting to every ordi∣nance of God. Christ alwayes went about doing of good, as preaching the kingdome of God, and working of miracles: both miranda and miracul•• were wrought by him, to confirme his doctrine that he delivered. Now in all these things he gave forth a testimony of the wisedome, power, and goodnesse of his father, before the world. This was the time of Christs prophesie in sackcloth; being in much sorrow and sadnesse, often tempted by Satan, al∣wayes opposed by the Scribes and Pha∣risees; and having finished his testimo∣ny, suffered the death of the crosse. And as for the time of Christs bearing witnesse, was by computation (from the time of his inauguration or instal∣ment into his office, mentioned, Luk. 3.

23. unto the time of his death) the same terme of time, that here the wit∣nesses are said to prophesie, namely, three yeares and a halfe. This is one testimony that Christ gives forth, by those transactions passed on him, and by all those works wrought by him, whereby he did worke salvation for all his people, in his owne person. The whole compendium and perfect draught of our salvation, is effectually drawne forth by Christ.

Secondly, Christ doth not onely give forth his testimony, by what himselfe doth in his person for us, but also by that frame, that by his Spirit he work∣eth in us. Christ no sooner lays downe his fleshly and visible appearance to the world, but he appeares in a more spirituall and invisible way unto his Disciples; supplying his corporall absence, by his spirituall presence. So that as his first dispensation was by his fleshly appearance; in like manner his second dispensation is his spiritu∣all presence; according to his pro∣mise, that when he should depart, he would send the Comforter, Joh. 16. 7. The Spirit doth testifie of the same

things that Christ in his person did, but in a more invisible and spirituall way; for saith Christ, The spirit shall take of mine, and shew it unto you, Joh. 16. 15. Now that visible testimony that Christ gave forth in his flesh, by his preaching and miracles, &c. was more externall, darke, and in figure, then his spirituall appearance and invisible o∣perations in the soules of his people; for by his casting forth Devills, open∣ing the eyes of the blinde, and healing the sicke, and the like: he did by such outward external prefigurations shew, what he would doe by his Spirit, by cleansing, enlightening, and healing of his people; by the inward working of his power, spirit, and righteousnesse. The salvatiō that Christ hath wrought outwardly, the same he works in ward∣ly, by the reall operation of his Spirit in the hearts of his people. Hence the Apostle saith; Christ is formed in us, Gal. 4. 19. The life and death, the workes and image of Christ are set up and formed in the hearts of beleevers. Thus we see, that Christ gives forth a testimony in spirit, as well as in flesh, and in his spirituall presence, as well

as in his fleshly appearance.

Thus we have the ground why Christ is called two olive trees. First, in respect of his two natures, divine and humane: Secondly, in relation to his twofold dispensation, the one in flesh, the other in spirit. Now it followeth, that we shew, why Saints are called two Candle∣sticks. The grounds are two.

First, Because they consisted both of Jewes and Gentiles; whereas mention is made but of one Candlefticke in Zach. 4. because it signified the Jewes onely, by whom was represented the great Congregation of Saints. But here the Churches of Christ being made up of Jew and Gentile, of the Circumcision and uncircumcision, they are called two. And thus the whole compleat number of Saints and Churches were mentioned Chap. 1. But I doe not conceive this to be the maine reason, therefore consi∣der:

Secondly, The Saints receive, and consequently give forth a double testi∣mony: the one as it were, fleshly, low, and earthly; the other more spirituall and heavenly. Suitable to the state,

condition, frame, and dispensation, that Saints are under; accordingly they hold forth a testimony of Christ. In respect of the Corinthians weaknesse, the Apostle tells them they were car∣nall, and as babes in Christ: and of him∣selfe he saith, in respect of his divine visions and revelations, that he was in the third heaven or Paradise of God. Now concerning this twofold witness or testimony, we have it fully expressed and set forth in 1 Joh. 5. 7, 8. For there that beare record in hearen, the Father, the Word, and the Spirit; and these three are one: And there are three that beare witnesse in earth; the Spirit, and the Water, and the Bloud: and these three agree in one. Now by beaven and earth, we are to understand of the state of the Saints, in their severall conditions and stations; either carnall and fleshly, or spirituall and heavenly. We shall take notice thereof distinctly.

First, the witnesse or testimony in earth, presents us with the coming of Christ in flesh, who came by water and bloud. The water and bloud that issued out of Christs side, Joh. 19. did answer to the legall washings and sa∣crifices

of the Jewes, the one by water, the other by bloud. Hereby is signified, first, Sanctification, or the spirituall washing the silth and uncleannesse of sinne, as with water: Secondly, Justifi∣cation, whereby the heart of a Saint comes to be freed from the guilt and charge of sin; and this is, as by bloud. Now as Saints eyeing Christ coming by water and bloud, they apprehend him to be a sufficient and comfortable Sa∣viour, justifying of their persons, sanc∣tifying of their natures: and so are sa∣tisfied in cōscience in respect of Christs full expiation of, and satisfaction for sin. Now the Spirit comes in, and gives its testimony unto these: for it's sayd, these agree in one. The Spirit doth give forth a testimony, thorow justification and sanctification, thus represented by bloud and water. Now this is called the testimony in earth, as being weake and low in comparison, of that which is far more spirituall and heavenly. The Saints under this dispensation and state, give forth a suitable testimo∣ny; these are able to testifie of the par∣don of sin, of the appeasing of the con∣science, and of reconciliation; and also

against the power of sin, the accusation of Satan, and the condemnation of the Law, &c. This here is called the testi∣mony in earth, as being weak, and low, in respect of the other: this is the first testimony, that the Saints receive, and consequently that they give forth be∣fore the world.

Secondly, we have a testimony in hea∣ven, or a more divine and heavenly witnesse: and this is the immediate and single witnesse of the Spirit, that the Apostle doth intimate, saying, The spirit it selfe beareth witnesse with our spi∣rits, &c. Rom. 8. 16. The Spirit doth seale adoption upon our hearts, by witnessing to our spirits, or with our spi∣rits, our spirits being renewed, and witnessing to the truth of God: his spi∣rit doth concur and agree with our spirits in the same testimony. Now the Father, Word, and Spirit, that beare this heavenly record, are not said to agree in one; but they are one: they are one in essence and nature, but distinct in o∣peration and discovery. The father is the originall and fountaine of blessed∣nesse, and therefore called the father of lights, Jam. 1. 17. As being the root of

all wisdome and knowledge, and eve∣ry other good thing. The Son is the very forme and appearance of divine excellency; and therefore called the image of the invisible God, Col. 1. 15. for in him we behold the glory of God, as in a glasse or image, which in it selfe is invisible and undiscernable. The Spirit is that, which doth make an irra∣diation or discovery of the Father and Son. The spirit of truth (saith Christ) shall testifie of me, Joh. 15. 26. Now these three are one in essence and being, they goe forth together in one; they give a single and pure testimony, immediatly, and without any medium coming be∣tween. To this purpose observe a pas∣sage spoken by Christ, when he saith; If any man love me, he will keepe my words; and my father will love him; and we will come unto him, and make our abode with him, Joh. 14. 23. But how is it, that both the Father and the Son will come to abide and lodge in the cottage of the beleevers heart, that is onely by the sending forth the spirit, that Christ had promised as a Comsorter, which was to be the Chariot of the Son and of the Father in one: Here is the Trinity in

unity, viz. the Father and Son, both coming forth in the Spirit, and dwel∣ling in the hearts of his people. Now this testimony of the Father and the Son, and Spirit in One, is that divine and heavenly record, that gives a sure evidence or evident assurance unto the heart, of the riches and glory of God, the love and goodnesse of Christ, the light and truth of the Spirit, whereby the soule of a beleever is made to sit downe in heavenly places with Christ, and rejoyce in a pleorophery, or full assurance of faith, to triumph in the evidence of divine love, to be satisfied in the true image of righteousnesse and heavenly life, engraven in the heart. Now accordingly, as the Saints re∣ceive in this testimony; so they demon∣strate the same before the world, as be∣ing alwayes ready to give forth, what ever they receive from the Lord. Such as have received this heavenly witnesse, are able to give out a far more glori∣ous testimony of the truth and glory of God, then those that have received the former earthly testimony; even as the Disciples were more enlarged by the testimony of the Spirit, then they

wereby their being present with Christ in the flesh.

Thus we perceive the ground, why the Saints are called two Candlesticks. First, because they consisted of Jewes and Gentiles. Secondly, because they receive, and consequently give forth a twofold testimony; the first earthly; the second heavenly. Now lastly, we are to enquire, how Christ intimated here, by the two olive trees, should be joyned with the two Candlesticks, and brought in as a witnesse in sackcloth in the severall ages and times of the raigne of Antichrist? and seeing that all this hath been done since Christ left the earth. Unto which I answer.

First, Christ and his Saints make but one compleat body, are joyned as head and members, being knit together by one Spirit. This the Apostle doth af∣firme in 1 Cor. 12. 12. For as the body is one, and hath many members; and all the members of that one body being many, are one body; so is Christ; for by one spirit, we are baptized into one body. As it is in the naturall body, so it is in the spirituall, which consisteth of diverse members, and they of different offices and opera∣tions:

yet they make but one body. The Church is called the fulnesse of his body, that filleth all in all, Ephes. 1. 23. as Christ is the fulnesse of all spirituall supply unto his Saints; so his Saints are the fulness of his body: both would be defective, and as it were mai••••d, if they were seperated or disunited one from the other. Now in as much as Christ and his S••i••ts make but one, and both make up but one body: Hence it is, that the testimony of the Saints is attributed to Christ, he being joyned with them in prophesie, even in the dayes of Antichrists ••••igne.

Secondly, though Christ be abs••nt in body, yet is present in spirit, and by his spirit doth abide with his people continually, and ••••••ble them to pro∣phesie. Christ himselfe gave forth n•• other testimony, then that he received from the Father: for 〈…〉〈…〉•• of my selfe doe 〈…〉〈…〉 as I 〈…〉〈…〉 John. 5. 30. Even so the S••i••ts, 〈◊〉〈◊〉 cannot beare witnesse unto the truth, bat as they are enabled thereunto by the spirit of truth. That which we have seen and heard (saith the Apostle) de∣clare we unto you &c. And this is 〈…〉〈…〉,

which we have heard of him, 1 Joh. 1. 3. 5. So that the Saints receive their message and testimony from the spirit of Christ, and accordingly they pro∣phesse. And in this respect Christ may also be sayd to prophesie in these lat∣ter times.

Thirdly, the testimony of Christ and his Saints is one and the same. The Saints of old gave forth their testimo∣ny in their appointed times and sea∣sons, they did beare witnesse to the truth of God, against the same spirit of wickednesse, that was acted in their dayes, even as the witnesses in sack∣cloth have done under the powerfull raigne of the beast. Thus did Mordicay and the Jewes testifie against the pride & cruelty of Hammon. Thus did Christ himselfe, when he was present upon earth, testifie against the hypocrisie and wickednesse of the Scribes and Phari∣sees. And thus hath the Saints in all the dayes and ages of the man of sin, given forth a faithful testimony for the truth of Christ, opposing the falshood and deceit of all the wayes of the man of sin. Thus we see, that the very testi∣mony of the Saints, is the testimony of

Christ, it's Christs cause and quarrell they are engaged in: well therefore may Christ be brought in and joyned with the witnesses here.

Fourthly, and lastly, Christ doth not performe this here spoken of him, in his person, but in his members, 'tis not Christ immediatly, and by himselfe; but mediatly, and by his Saints: It's Christ mystically, that is alwayes op∣posing of Antichrist. Suitable unto this is that passage in 1 Pet. 3. 19, 20. speak∣ing of Christ, saith; That he went by the spirit, and preached unto those spirits now in prison; having been disobedient unto the word of God, and despised his long-suffer∣ing in the dayes of Noah, while the Arke was preparing. Here that which Noah a Preacher of righteousnesse did, is attri∣buted unto Christ, because Noah was but instrumentall in the businesse, it was Christ in the spirit, that put him∣selfe forth in, and through Noah. In like manner it was sayd, that whatso∣ever the prisoners did in the prison, Joseph was the doer of it, Gen. 39. 22. because they did it by warrant & leave from him, or by his dictation & com∣mandement. Just so Christ is sayd to

prophesie all the dayes of Antichrist, because his people receive their com∣mission and power from him, as mana∣ging of his cause and quarrell. It is sayd in vers. 8. that Christ was cruci∣fied in Egypt and in Sodome: which can∣not be meant of Christ's person; be∣cause he was crucified at Jerusalem; but it's meant of Christ in his people: his Saints being overcome and killed in spirituall Egypt and Sodome. So that we s••e plainly, that the testimony, that these witnesses give forth, is Christ's testimony: it's Christ in his Saints, it's the power of the most high one in his people. In these respects Christ is brought in; as having a share in this prophesie, under the powerfull raigne of the beast.

From this whole verse thus opened, take this one observation; That all and* 1.4 every one of the Saints are Gods witnesses. The witnesses here meant, cannot be onely appropriated to Magistrates and Ministers, or to any two eminent per∣sons, neither are they to be restrained to those onely that suffered martyr∣dome in their bodies, but of all Saints, of ev••ry individuall Saint, of what

quality or degree soever, that gives forth a testimony of the truth of Christ, all that doe according to their mea∣sures and abilities continually oppose the wayes and devices of Antichrist. Christ the great and faithfull witnesse, as the olive tre•• doth powre out his oyle of divine spirit, into the C••ndlesticks of his people, whereby they are enabled to shine as lights, in the middest o•• all the perverse generations of men, and among ali the gain sayers of the truth. The Prophe•• testifieth, that the Lord will sinite the earth with the ••o•• of his mouth: and with the breath of his lips will destroy the wicked, Esa. 11. 4. The Saints of the most high have the everlasting word of God, abiding and dwelling in their hears: and as they hold forth the testimony thereof, they are the very lips and breath of the Lord whereby ••e bruiseth his enemies, and b••eaks ••h••n in pieces. The Apostle doth affi••••e, that Antichrist shall be destroyed by the brightnesse of Christs coming, 2 Th••s. 2. 8. Now what is the brightnesse of Christ•• coming? but his glo••••ion rayes and bright b••••m••s, of heavenly di••co∣veries of light and truth, that he shine:

forth withall, through his people. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies to consume by degrees, to wast a thing by little and little, untill it be consumed, and come to nothing. So shall the dissolution of Antichrist be by degrees, by little and little, even as the Lord shall be pleased to encrease and double his Spirit upon his people, whereby they are enabled to testifie against the beast & his image: against the false Prophet and the decei∣ver: and thus by degrees shall the man of sin be destroyed. Now we perceive, that it's not onely for the wise and learned: neither for the great and mighty ones, to testifie of Christ, or that they are those by whom Anti∣christ should be destroyed: but its for Saints of all degrees, for every mem∣ber, how poore, how meane soever, that have received of that holy oyle from Christ, the true olive tree, that shines forth, with the glorious testimo∣ny of Christ; I say, every such one is a Prophet, and witnesse of the Lord. Then all those poor, low, and despised ones, that have according to their measures and attainments, given forth their testimony for Christ & his truth:

against Antichrist, and his falshood, all the times of persecution, as it were in the wildernesse, and in sackcloth; these I say, are the witnesses here spoken of; these are the two Candlesticks, who re∣ceive a full supply from the two olive branches; these stand before the Lord of the whole earth, holding forth the word of truth, and the testimony of Je∣sus, in opposition to the man of sin, that wicked one, that son of perditi∣on. Such honour have all his Saints, though in the wildernesse, and clothed with sackcloth, though under much persecution and trouble; yet these are the Candlesticks of the Lord, set by the true olive tree, Jesus Christ, receive of his oyle into themselves, they together with Christ stand before the Lord of the whole earth, and shine as lights in the world. So much for the discovery of whom is meant by the two witnes∣ses. It followeth.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.4

  Observ: