The Mystery of the Two Witnesses Unveiled, Verse 4
VERS. 4. Thoſe are the two Olive trees, and the two Candleſticks ſtanding before the God of the earth.
HAving already ſpoken of the authority, 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 Scriptures: but this interpretation is too remote from the adequate ſence and meaning of the place; for theſe witneſſes are brought in as men, and perſonated by men, that are brought in as their types, and are deſcribed by ſuch actions that they ſhould performe before the world: therefore, I ſhall conſent, that the Scriptures are the Teſtimony that theſe witneſſes give forth, but not the witneſſes themſelves.
Secondly, Others underſtand the two witneſſes to be meant of Godly Magiſtrates, 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 proportion 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 witneſſe, meant by the two Olive trees, as will appeare by the ſequell; therefore 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 condition with them.
Thirdly, Some hold that theſe witneſſes are meant of two eminent and peculiar perſons, that the Lord ſhould raiſe up, for ſome great and ſpeciall deſigne of his; to performe ſome magnificent and glorious work: and then to be bodily ſlaine by the Antichriſtian partie: but neither will this interpretation 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 Antichriſts 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 onelyonly of ſuch; becauſe there be many that give forth large teſtimonies of Jeſus Chriſt; and yet never 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 diſcourſe.
Now to declare poſitively and plainly, 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 manifeſt 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 deſcription 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 ſuitable 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 Candleſticke.
Secondly, Chriſt, as being filled with the fulneſſe of God, clothed with righteouſneſſe, compleat in grace, anointed with the ſpirit; and as a head giving 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 divine grace into the hearts of his people; 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, eſtabliſh, 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 quality ſoever; to emptie oyle out of themſelves; for all men, the beſt of men, all as meer men take oyle into themſelves. Its onelyonly Chriſt, the true branch, that ſpringeth out of the everlaſting root, that by a continuall flowing and iſſuing forth of ſpirituall life and grace, doth abundantly ſupply all his people. 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 ſeven lamps, or powerfull operations of his Spirits, in life and ſpirituall motion, 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 itforeign 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 Joſbua, who were but types of Chriſt, and of thoſe that the Lord ſhould make his anointed ones.
Firſt, Zerubbabel was a chief Governour 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. Hereby is repreſented unto us Chriſt the chiefe head and governour of his people: firſt carried captive into ſpirituall Babylon, and firſt returning, working his owne deliverance, and the firſt repairer 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 miniſtration of all things ſhould be in the hand of Chriſt, and that himſelfe ſhould continually miniſter in the holy things of God. Then without queſtion, Zerubbabel, 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 being 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 Archangel, 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 peculiar onelyonly to Chriſt; according to that of the Apoſtle, where he ſaith; God hath exalted him, and given him a name foreignabove 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, denuding and ſtripping himſelfe of all his glory: but now in his exaltation, ſtanding before the Lord, his excellency 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, mentioned, 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 before 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 kingdomes 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 adminiſtration 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 appointed 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, captivating the thoughts and imaginations 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 creation of the world, I was my fathers darling: for when he made the heavens, girded the ſea and gave the unreſiſtible decree; 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 plurallforeign 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 making of the world, he took ſuch delight 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 rejoycing before him. In the Hebrew it is, ſporting greatly: the phraſe being a metaphor, or ſimile, taken from little children that ſport and play before their parents: Thus Chriſt is alwayes ſtanding before the Lord, being his continuall delight, his joy and rejoycing; as alwayes in his eye and favour.
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, emptying oyle out of himſelfe, being the anointed one of God, ſtanding by the Lord of the whole earth. Now it followeth 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 relation to theſe Candleſticks.
Firſt, Theſe receive oyle into themſelves; as the olive trees doe emptie oyle out of themſelves; ſo the Candleſticks receive in oyle into themſelves As it was ſaid of Aaron, that the oyntment 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 boly One, I Joh. 2. 20. There is in Chriſt, plenitudo redundantie, a fulneſs of redundancy, and everlaſting ſpring of heavenly 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 ſupply of light and life. Thus the Saints are made the anointed ones of God, duplicate page duplicate page by receiving the golden oyle into themſelves: though it be true, they receive 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 communicate 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 unto the head are all the members. The righteouſneſſe and ſanctity of beleevers, 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 durable mettall of all other: by which is repreſented, the ſound, pure, and everlaſting 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 divine. 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 brightneſſe, 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 themſelves, and as gold, they appeare in righteouſneſſe, being by Chriſts preſence continually fed with the conſtant 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 witneſſe, is reſembled by the two olive trees, emptying oyle out of himſelfe into the Churches; ſignified by two Candleſticks, whereby they become the anointed 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 Candleſticks. But firſt, why Chriſt is called two olive trees. And that's in two reſpects.
Firſt, From his two fold nature.
Secondly, From his two fold diſpenſation.
Firſt, Chriſt is called two olive trees, in reſpect of his twofold nature; namely, his humane, and divine.
Firſt, Chriſt according to his humanity, tooke on him the very ranke nature and quality of men; as the Apoſtle teſtifieth, that he tooke the forme of a ſervant, and was ſound, foreign, in the ſimilitude and ſhape of men: ſubject to mans paſſions, and every way a right man, fin onelyonly excepted: and hence it was, that he was called, holy, harmleſſe, and ſeparate from ſinners, 1 Pet. 1. 19. The Apoſtle relates 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 analogy 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 refreſhed.
Secondly, Chriſt according to his divine nature is God, the onelyonly begotten, the image of the Father, the altitude and ſummity of all bleſſedneſſe and glory. In this reſpect, he is the Summum benum, the chiefe and ſoveraigne 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 excellency and perfection: he is the beginning and the ending, the Alpha and Omega; he is the good and the end concentring 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 ſuitable 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 brightneſſe of his fathers image and glory he becomes all bleſſedneſſe and ſatiſfaction to our ſoules. The ſoule eyeing that moſt abſolute, univerſall, and comprehenſive goodneſſe, that is in Chriſt, can be contented to fit downe and acquieſſe in his abſolute perfection 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 reſembleth the two olive trees, in his two natures. The firſt as man, appearing in our form and faſhion, as a familiar object to our weakneſſe. And ſecondly, as God, the fulneſſe and perfection of all things, and ſo yeelding everlaſting ſatisfaction. Now we come in the ſecond 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 woman, 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 Serpents 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 obedient, that he might fulfill all righteouſneſſe, by ſubmitting to every ordinance 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, alwayes oppoſed by the Scribes and Phariſees; and having finiſhed his teſtimony, 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 inſtalment into his office, mentioned, Luk. 3. 23. unto the time of his death) the ſame terme of time, that here the witneſſes 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 onelyonly give forth his teſtimony, by what himſelfe doth in his perſon for us, but alſo by that frame, that by his Spirit he worketh 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 ſpirituall preſence; according to his promiſe, 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 operations in the ſoules of his people; for by his caſting forth Devills, opening 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 wardly, 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 Candleſticks. 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 onelyonly, 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 conſider:
Secondly, The Saints receive, and conſequently give forth a double teſtimony: 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 carnall, and as babes in Chriſt: and of himſelfe 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 ſacrifices 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, Juſtification, 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 Saviour, juſtifying of their perſons, ſanctifying of their natures: and ſo are ſatisfied 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 teſtimony; theſe are able to teſtifie of the pardon of ſin, of the appeaſing of the conſcience, 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 teſtimony 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 before the world.
Secondly, we have a teſtimony in heaven, 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 ſpirits, &c. Rom. 8. 16. The Spirit doth ſeale adoption upon our hearts, by witneſſing to our ſpirits, or with our ſpirits, our ſpirits being renewed, and witneſſing to the truth of God: his ſpirit 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 operation and diſcovery. The father is the originall and fountaine of bleſſedneſſe, and therefore called the father of lights, Jam. 1. 17. As being the root of all wiſdome and knowledge, and every 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 irradiation 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 between. To this purpoſe obſerve a paſſage 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 onelyonly 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 dwelling 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 receive in this teſtimony; ſo they demonſtrate the ſame before the world, as being 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 glorious 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 affirme 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 operations: 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 propheſie. 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) declare 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 propheſſe. And in this reſpect Chriſt may alſo be ſayd to propheſie in theſe latter times.
Thirdly, the teſtimony of Chriſt and his Saints is one and the ſame. The Saints of old gave forth their teſtimony in their appointed times and ſeaſons, 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 ſackcloth 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 Phariſees. 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 teſtimony 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 oppoſing of Antichriſt. Suitable unto this is that paſſage in 1 Pet. 3. 19, 20. ſpeaking 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-ſuffering in the dayes of Noah, while the Arke was preparing. Here that which Noah a Preacher of righteouſneſſe did, is attributed unto Chriſt, becauſe Noah was but inſtrumentall in the buſineſſe, it was Chriſt in the ſpirit, that put himſelfe forth in, and through Noah. In like manner it was ſayd, that whatſoever 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 & commandement. Juſt ſo Chriſt is ſayd to propheſie all the dayes of Antichriſt, becauſe his people receive their commiſſion and power from him, as managing of his cauſe and quarrell. It is ſayd in verſ. 8. that Chriſt was crucified in Egypt and in Sodome: which cannot be meant of Chriſt's perſon; becauſe 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 Obſerv:every one of the Saints are Gods witneſſes. The witneſſes here meant, cannot be onelyonly appropriated to Magiſtrates and Miniſters, or to any two eminent perſons, neither are they to be reſtrained to thoſe onelyonly that ſuffered martyrdome 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 meaſures 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…coveries of light and truth, that he ſhine: forth withall, through his people. The word foreign, 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 deceiver: and thus by degrees ſhall the man of ſin be deſtroyed. Now we perceive, that it's not onelyonly for the wiſe and learned: neither for the great and mighty ones, to teſtifie of Chriſt, or that they are thoſe by whom Antichriſt ſhould be deſtroyed: but its for Saints of all degrees, for every member, how poore, how meane ſoever, that have received of that holy oyle from Chriſt, the true olive tree, that ſhines forth, with the glorious teſtimony 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 receive 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 Jeſus, in oppoſition to the man of ſin, that wicked one, that ſon of perdition. 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 witneſſes. It followeth.