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 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 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 maiâ—â—d if they were seperated or disunited one from the other Now in as much as Christ and his Sâ—iâ—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 â—â—igne Secondly though Christ be absâ—nt in body yet is present in spirit and by his spirit doth abide with his people continually and â—â—â—ble them to prophesie Christ himselfe gave forth nâ— other testimony then that he received from the Father for 〈…〉 â— of my selfe doe 〈…〉 as I 〈…〉 John 5. 30. Even so the Sâ—iâ—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 't is 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
it denotes unto us the great authority and power that Christ came forth in He doth not appeare low and meanly clothed in flesh or humane forme but doth as it were ride upon the wings of an Angel by the shining glory of an angelicall administration doth he declare this glorious mystery Thirdly into whose hands these truths are committed that is into Johns who was the beloved Disciple of Christ that leaned on his bosome as having much neernesse and intimacy with him This John was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine but not so much from dignity of office as from the superexcellency of his graces and annointings The Ancients did compare him to an Eagle because he soared aloft in the knowledge and understanding the secrets of divine truth This Apostle is honored above others in writing this propheticall booke of the Revelation Fourthly take notice of the forme of this booke it is cast into the forme of an Epistle containing things present past and to come Chap. 1. 19. The things that John had seen were the glorious appearance of Christ in the middest of the seven golden Candlesticks Chap. 1. 12 13. The things that were in being were those several messages both of praise and reprehension that he was to give forth to the seven Churches as appears in Chap. 2. and 3. The things to come were the prophecies that begin at Chapt. 4. and hold on to the end of the booke Fiftly we have presented to us the subject matter of this booke and that 's called a Revelation and that because it is not so much a doctrinall or historicall narration as it is a symbolicall and propheticall prediction containing such glorious mysteries and divine Revelations that did far surpasse the wisdome art or reason of any humane creature none but Christ himselfe and that by the mouth of a mighty Angel could bring to light or declare such unutterable visions of divine glory Sixtly and lastly observe unto whom this booke was directed and that was to the seven Churches in Asia Chapt. 1. 4. Seven is a perfect number seven days containe mans labour and rest seven times seven is the great Jubile of the Lord and rest of all things So that these Churches being set forth by the number of seven they are a compleat representation of all Churches and all Saints The perfect number of Churches and all beleevers are most lively deliniated and set forth by seven Churches Therefore whatsoever is here directed unto or spoken of the seven golden Candlestickes is both directed and spoken to all Churches and Saints in the world Thus much to be noted of the booke in generall Now to begin with the Chapter I shall not stand upon any curious artificiall Analysis of the whole Chapter that which is principally contained therein is the mystery of the two Witnesses holding forth a description of their persons and prophecie their time and acts their death and resurrection in the opening whereof we shall give much light to the whole booke and much discover the secret mystery wrapt up contained therein The two first verses of the Chapter doe prepare us for what doth follow and here I shall begin with the first And there was given me a reed like unto a rod and the Angel stood saying Arise and measure the Temple of God and the Altar and them that worship therein IN this verse take notice of three things First Johns call to measure the Temple And the Angel stood saying arise and measure c. Secondly His qualification for that worke And there was given me saith he a reed like unto a rod. This was the instrument that John was to measure by Thirdly We have the things that were to be measured they are namely three First the Temple Secondly the Altar Thirdly the worshippers therein I shall first open the words and then give you some observations from them And the Angel stood saying arise In Johns call observe three things First the Messenger an Angel this denotes the eminent power and great authority that this Message was brought in unto John as wee hinted before Secondly the posture of this Angel he stood which doth shew his willingnesse and dexterity his preparednesse and readinesse to deliver his Message that is evidently implyed by his posture of standing Thirdly we have this Angels direction saying arise thereby to prepare John to receive his message Now this command or direction of the Angel saying arise doth not imply that John was sitting and thereby to meane a change of his posture or mutation of his bodily station but rather that he should stir up his minde and affections and raise up his thoughts and apprehensions to attend unto that glorious vision or revelation that the Angel was about to impart unto him As if the Angel had said arise lift up thy selfe far above thy carnall minde and earthly affections raise up thy thoughts and apprehension far higher then poore low earthly and carnall things to contemplate on things of a more spirituall and glorious of a more divine and heavenly nature So that t is not meant here a change of bodily motions but a translation of minde Secondly Consider Johns qualification for the worke in hand And there was given me a reed saith he like unto a red It was the use of many Nations to measure things with reeds or canes because they were hollow and light and so fit for that use This reed was like unto a rod which was also used in measuring Hence it was that the children of Israel were called the rod of Gods inheritance Psal 74. 2. So that by this reed like unto a rod we have a resemblance unto the instruments that the Nations did use or of their manner of measuring by which is signified the Spirit of the Lord the onely rule and standard of divine things that can give a true description and dimention of the Temple of God Thirdly We have the things to be measured and they are first The Temple secondly the Altar Thirdly the worshippers therein First The Temple of God doth represent unto us the divine presence of the Lord with his people which makes them his Temple and Tabernacle according to that in 2 Cor. 6. 16. For yee are the Temple of the living God saith the Apostle for God hath said I will dwell in them and walke in them c. There is a cohabitation and a coambulation between God and his people they dwell together they walke together The Lord by his divine presence and in-dwelling of his spirit in their hearts doth make them his glorious Temple Suitable unto this is that in Revel 21. 3. Behold the Tabernacle of God is with men and he will dwell with them c. Which phrase is an allusion to the Tabernacle of old mentioned in Psal 15. 1. The Tabernacle was a solemne pledge signe of Gods presence with his people wherein was also the Arke of God kept which doth intimate unto us the Lords divine
and spirituall presence by the coming downe of the new Jerusalem out of heaven which is nothing else but the light of the Gospel the glory of God the Spirit of Christ shining forth and dwelling in the hearts of Saints making them his Temple and Tabernacle Indeed Christ was the true Temple of God who was prefigured by the former Temple of the Jewes but the Saints being gathered up into Christ united to him in spirit joyned to him as members making up the fulnesse of his body they also together with Christ become the Temple of the living God Secondly the Altar doth represent unto us the true service and worship of the Lord. The Altar was that whereon the Priest was to offer sacrifice in the Temple or in the inner Court that joyned to the Temple which was the Priests Court and accounted part of the Temple it selfe both the Temple inner Court were holy appropriated unto the Priests onely but for the outward Court it was common for all people to come into it Now I say the Altar that was in the Court of the Temple doth signifie the true and reall service of the Lord the worship that beleevers tender unto him viz. all the prayers thankesgivings and praises they offer up all their parts gifts and graces that they imploy all their pains costs and endeavours all these I say are the sacrifices that the Saints do continually offer up to God by Jesus Christ the true Altar upon which they offer So that we have not onely Gods presence with his people making of them his Temple but here is also an Altar or the divine and spirituall worship of all beleevers in the Temple who are made an holy Priesthood to offer up spirituall sacrifices acceptable to God by Jesus Christ I Pet. 2. 5. Thirdly They that worship therein We are not onely to take notice of the worship but also of the worshippers not onely of the Temple but of those that serve in the Temple not onely of the Altar but also of those that offer thereon The true worshippers are those that worship God in spirit that draw nigh to him in faith and assurance that know whom they worship and worship him whom they know these know him that is true and they truly serve him Here is a distinction made between the false worshippers and the true between those that onely worship in the outward Court mentioned in the next verse that onely worship in the externall forme or superficiall part of things and those that are the true spirituall Priests of the Lord who enter into the inner Court and into the Temple of God and worship there These are they that the Lord doth take notice and accept of that he will owne for his true worshippers and servants namely those that worship in his Temple and offer upon his Altar The words being thus opened we come to take notice of some Observations that doe necessarily arise from them The first observation is this That I Observe the Lord doth suitably prepare his people to receive such things as himselfe doth impart unto them This is taken from Johns qualification when the Angel bids him arise to raise up his minde and affections from low meane and carnall apprehensions and objects and to fix them on those things that were divine and heavenly even to the understanding and knowledge of these heavenly mysteries that the Lord revealed unto him by the mouth of a mighty and strong Angel Suitable unto this is that in Revel 4. 1 2. When the Angel sounded his Trumpet the voice sayd Come up hither and I will shew thee things to come Now what did this voyce signifie by saying ascend or come up c. it is not meant of his bodily motion or change of his stâ—tion but a translation or change of his minde For saith John Immediatly I was in the Spirit That is he was in a heavenly rapture or heavenly extasie he was spiritually carried up into heaven The like expression we have in 2 Cor. 12. 2. where the Apostle sayth he was caught up into the third heaven Meaning thereby that he was in an exceeding high and heavenly rapture or spirituall transfiguration of minde and spirit that so he might heare those unutterable revelations of divine mysterie from the Lord. Thus Moses is taken up into the Mount with God when he receives the Law at his mouth Exod. 24. 12. So were the Apostles taken up with Christ upon the holy Mount to behold his glorious transfiguration as the Apostle relateth 2 Pet. 1. 18. Now by the Mount is resembled that high and heavenly pitch of a minde enlightned of affections raised of a heart spirituallized whereby the Lord doth suitably prepare his people to receive such things as hee doth discover unto them Now as the Lord doth suitably prepare his Saints to entertaine heavenly things by enlarging their capacities strengthening their knowledge and raising their affections so he doth also make them to be of the same nature and quality as his discovery is that he makes knowne unto them The creature is whatsoever the voice of the creator is unto him If the Lord speak to any onely by naturall things as by corne wine and oyle and the like Such unto whom the Lord comes in these and no more they are meerly carnall and naturall they heare God speaking in these and they cannot ascend higher And so if the Lord speak in the heavenly visions of divine glory through his Son unto any then these unto whom he thus speakes become gracious and heavenly suitable unto the voice that speakes unto them It is said in Heb. 1. 2. God hath spoken in these last dayes by his Son and how is it then the Apostle tells us in Gal. 4. 6. Because ye are Sonnes God hath sent the spirit of his Sonne into your hearts So that when God speaks to us by his Sonne it makes us to be sonnes also and when we are sonnes then the Lord speaks to us by the spirit of his Sonne Whatsoever the voice of Christ is unto us such are our hearts such are our mindes and affections the whole frame and nature of our spirits is such as his discovery is unto us Therefore it is most unpossible the Lord should reveale heavenly mysteries and shew forth his visions of divine glory unto any but he must also raise up the minds affections of such unto some proportionable and suitablenesse of spirit to receive such revelations from his mouth Secondly Observe That the spirit 2 Observ of the Lord is the onely rule and standard of divine and heavenly things This is taken from Johns qualification enabling him to measure the Temple And there was given me a reed like unto a rod Which reed or rod doth represent unto us the Spirit of the Lord the true rule and measure of divine truth The word and spirit are all one for saith Christ in Joh. 6. 63. My words are spirit and life
understanding saith the Lord that you will tread downe with your feet abuse and trample upon that is they would corrupt the word of God and his truth by their false glosses and interpretations by forcing their own expositions and inferences which they make or draw from the Scriptures that so the people might feed on that which they had trampled on with their feet that they had mixed corrupted and abused as themselves pleased The same hath been the constant practice of Antichrist who by his forced translations and interpretations of Scripture by his tyrannicall government and invented ordinances hath subjected all people under him into Aegyptian darknesse and Babylonish captivity Thus hath he corrupted the externall part of worship and abused suppressed and trodden under foot the holy City But how long shall this be Fortie two moneths Fifthly Observe That Antichrist hath 5 Observ his prefixed and limitted time to raigne and domineer in It is most true that the nature and spirit of Antichrist hath alwayes acted its part it is that very seed of the Serpent that hath opposed the very image of God from the beginning that hath shewed it selfe in all the Sons of Adam beginning in Caine and passing to all the seed in all generations but we must note that Antichrist in his power and forme hath but a season and an appointed time for this doth not note the time in which the seed of the Serpent should make warre against the seed of the woman but rather the time when the subtilty and envy of the Serpent was put forth and exercised in the cruelty of the Dragon and raigne and power of the Beast So that the evill spirit that Christ opposed in the Scribes and Pharisees was no other then the spirit of Antichrist now but since the generall defection and falling away this evill spirit hath put on the forms of diverse beasts most fierce and cruell so that this forty two moneths is the time of the powerfull raigne of the man of sinne Now for the time of the powerfull raigne of Antichrist he hath but his moneths and his seasons and it will be that time shall be no more when the Lord shall come in the bâ—ames and brightnesse of his glory shining from the East unto the West and making a full discovery of the nakednesse of the whore she shall utterly be destroyed and shall raigne no more Sixtly Observe That the shapes and 6 Observe formes in which Antichrist comes forth in to act his part are various and changeable Therefore it is that his time is appointed by moneths and not by dayes his time is not measured by the Sun which is light and constant but by the Moone which is dim in light and most variable and unconstant in appearance So that the appearances of Antichrist are variable unconstant and changeable as the Moon now appearing in this shape by and by in another Sometimes in this forme another time wholly disguised into something else and so never long at one stay Thus the subtilty of Antichrist is to fly out of one forme into another and when he is detected and discovered in one guise he will put on some habit of reformation and piety but it shall be but the deceivablenesse of unrighteousnesse in which he shall appeare to mislead people by therefore know as his last time or moneth shall be his shortest so his last habit and dresse that he shall come forth in shall be the finest and most apt to deceive Therefore let all Saints watch and keep their garments least they be made walke naked and their shame appeare Revel 16. 15. Let every one arme himselfe against the wiles and methods of Antichrist that so we may be able to trace him in all his wayes and finde him out under all his disguises Now before I passe the thing in hand it will be necessary that I make a description of Antichrist as to enquire what he is First in spirit and mystery Secondly in forme and appearance Concerning Antichrist in spirit take a description by these four heads First The spirit of Antichrist is that evill and corrupt spirit in man that opposeth Jesus Christ his image and glory his truth and appearance This is that the Apostle calls the carnall minde or spirit of enmity that dwells in the heart of man which is the wisdome of the flesh opposing the righteousnesse of Christ This spirit hath had it's rule and raigne in man ever since mans defection and fall from God This is the old man or man of sin the son of perdition that doth alwayes endeavour to betray and crucifie the very life light image and glory of Christ in our hearts Secondly The originall and life of this evill spirit is the close of the heart of man with Satan the Prince power of darknesse who doth transforme himselfe into an Angel of light advancing the reason wisdome and righteousnesse of man above the spirit or pure anointing of God And so while he draws man to worship God in the wisdome power and parts of the creature it proves but the deceivablenesse of unrighteousnesse or acting in the power of Satan and of the flesh and doth containe no more then the signes and shadowes of heavenly things Thirdly This spirit sits in the Temple of God as God That is it doth put forth it selfe and act its part in every act and performance in every duty and ordinance that man doth performe or exercise himselfe in So that as Christ doth enable the soule to performe divine actions by his wisdome power and spirit so doth Antichrist carry forth the soule to act by humane wisdome fleshly power carnall parts and gifts and so deceives the soule by this false spirit or false anointing instead of the true anointing or pure spirit of Christ Fourthly and lastly This spirit of wickednesse alwayes acts in a mystery of iniquity Now it 's called a mystery of iniquity because it is not in it's proper place where it may be better knowne or discerned for saith the Apostle The workes of the flesh are manifest which are adultery fornication uncleannesse lasciviousnesse c. Gal. 5. 19. These fleshly actings being in their proper place are so evident that they are easily discerned there is no man but knows these and will say they are evill but as for the workes of Antichrist performed in the strength of carnall wisdome fleshly power humane parts and the like these actings are cryed up to be holy and righteous when they are but the more refined part of man the righteousnesse of the first Adam or old man and containe the very mystery of iniquity To this purpose will serve that place in Matth. 12. 44 45. When the uncleane spirit is gone out of a man he walketh through dry places seeking rest and finding none then he saith I will returne into my house from whence I came out and when he is come he findeth it empty swept and garnished Then goeth he and
taketh with himselfe seven other spirits more wicked then himselfe and they enter in and dwell there c. Something of the workings of iniquity doth appeare from this Text. The uncleane spirit cast forth of man is the spirit of open and gross prophannesse the naturall conscience being in some measure convinced cannot any longer content it selfe in such palpable wickednesse but by some outward profession or externall reformation this Devill is cast forth as not to be born with any longer But what comes of it This same evill spirit comes againe makes a reentry dwells there and in what appearance doth he shew himselfe He finds the heart emptie swept garnished with some externall forme of religion and is now exercised in some excellent performances of prayer preaching hearing fasting and the like and here the soule takes much satisfaction in comparing it's present actings with it's former courses Yet here is seven worse spirits or the very perfection or mystery of iniquity for though these garnishings be never so beautifull and glorious though the outward profession be painted over and much adorned yet the evill spirit dwells within the perfection of wickednesse within the perfection of wickednesse the mystery of iniquity remaines still in the heart and this is the highest deceivablenesse of unrighteousnesse the very spirit of Antichrist and inward actings of the man of sin Then while we looke abroad in the world and strike here and there at the externall formes and images of Antichrist let us behold the spirit of Antichrist within us having it's throne and seat in our hearts continually acting of it's parts in all our duties and performances in all our worships and services all the blindnesse deceit self-love and hypocrisie that lies wrapt up in our hearts proceeds from this corrupt principle Therefore it will not be enough that we cut off the top-boughes of outward prophanenesse but that we lay the Axe to the root of the Tree and destroy that spirituall wickednesse that lies hid within our owne breasts Thus much for the spirit and mystery of Antichrist Secondly We have the forme and appearance of Antichrist Now though the spirit of Antichrist or that corrupt principle in mans heart be the very sourse and root of all evill yet it doth not onely lurk privily in mans heart but puts it selfe forth into the world openly and visible to the eye and that in many severall formes and figures in many shapes and appearances Hence it 's said There be many Antichrists 1 Joh. 2. 18. that is there be many shapes and appearances in which Antichrist shall come forth to act his part Concerning these variable shapes of the man of sin I shall now endevour in some measure to demonstrate These forty two moneths notes the various and changeable images of the beast which terme of time is the same in proportion with the three dayes and halfe mentioned in vers 9. being the time the witnesses should he dead and slaine I shall make use of that terme of three dayes and halfe in stead of the forty two moneths and shall shew how in each day and halfe day we have a changeable forme in which Antichrist doth shew himselfe The first terme of time or day of Antichrists visible raigne was in the shape of a Dragon mentioned in Revel 12. 3. By which we have represented to us the Romane Emperours who usurped authoritie over the Church and Saints of Christ being very much corrupted were exceeding great persecutors and tormentors of all that professed the name of Christ This great red Dragon is said to have seven heads ten hornes and seven Crownes which doth import the largenesse of his Dominion the greatnesse of his power and strength And for his carriage 't is Pharaoh-like who sought to destroy the first-borne of Israel and as Herod sought to destroy Christ as soone as he was borne so this beast was ready to devour the child that the woman was to bring forth The spirituall Church is compared to a woman as being espoused to Christ and likely to bring forth some excellent and worthy instrument as Constantine who was sought to be destroyed by Galerius but God taking this child into his own bosome and prorection and preserving the woman in the wildernesse from the fury and rage of this Dragon at last raising up Constantine here called Michael which spiritually is meant of Christ to fight against Maxentius Maximinus and Licinius and overcame them that they ruled no more in the Roman Empire Thus those wicked and persecuting Emperours that did so much vex and oppresse the Saints are now cast out of heaven as not retaining their usurped authority of the Church Now the subtilty of the Serpent put forth in the cruelty of the Dragon or corrupt Magistracy acting in such grosse and abominable wickednesse is now detected and cryed downe for bloudy tyranny and oppression so that Antichrist could no longer continue in this forme this his first day being ended and he being cast to the earth is forced to seek some other habit or disguise to appeare in under some fair shew or pretence of Religion The second day of Antichrists powerfull raigne or new forme that he comes forth in is in the likenesse of a beast like unto a Leopard as appeareth from Revel 13. 1. This beast doth prefigure the universall Bishop of Rome or Popish Empire Now this universall Bishop came in like an Angel of light pretending religion and reformation but intended nothing but hypocrisie and abomination This beast ariseth out of the sea or Nations round about having had seven heads and ten hornes as the former beast had and ten Crownes ten kingdomes being subjected to the Popish Empire his likenesse was like unto a Leopard fierco and cruell his feet like the feet of a Beare devouring and ravenous and his mouth as a Lion powerfull and mighty And received the seat and authority of the Dragon Now this beast being exalted in dignity and greatnesse and all begin to submit themselves to his service and formes of worship crying Who is like unto the beast but now what doth he Notwithstanding at the first he pretended to sanctifie and reformation yet now by degrees he comes to blaspheme God his name Tabernacle and people making warre against them by subduing and slaying them And thus did this beast trample upon the Temple of God and upon the holy Cities in his moneths and seasons while they were given into his hand But the Lord having raised up many eminent instruments as Hush Luther Melancton Wickcliff Calvine and Bede with many others that have respectively according to their light given forth their testimony against this beast laying open his hypocrisie and deceit his filthinesse and abomination whereby hee hath received such a deadly wound that it never will be recovered and therefore is ever since upon the declining hand So that now Antichrist is forced to cloth himselfe in some other dresse and come forth in some new habit
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 onely 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 spirit of life or as the Hebrews call it the breath of life as it 's sayd God breathed into man the breath of life Gen. 2. 7. when he made man a living soule So when the Lord doth raise up his witnesses from their state of sadnesse and sackcloth he breathes into them the breath of life The breath of God is the spirit of God and the breath of life is the power and operation of that spirit Life is nothing but the soules communion with God The body is dead without the spirit so is the soule without Ghd. The conjunction of soule and body is life so the union of the soule with God is divine life The Psalmist saith In thy presence there is life And marke it he doth not say the spirit of prophesie such whereby they did only see things remotely foretelling what should come to passe in after times but the spirit of life from God entred into them The mighty and powerfull spirit of life causeth these witnesses to live it is not that spirit whereby they should say we shall live hereafter or whereby they should wish O that we might live but the spirit of life whereby they doe live and they know they live I say this mighty powerfull and glorious spirit of life shining forth upon their hearts living and operating in them this shall cause them to arise from shame and sorrow even from that meane low and poore condition they were in prophecying in sackcloth It is then the divine presence the spirit and life of God the glorious shining forth of this face and love that occasions the resurrection of the witnesses Thirdly we come to the resurrection it selfe and that is expressed in these words And they stood upon their feet We cannot understand this of a resurrection properly so called but as the slaying and death of the witnesses was mysticall such also must their resurrection be Then it cannot be meant of a bodily or fleshly resurrection but of that which is mysticall and spirituall namely a resurrection from shame and misery from bondage and weaknesse from their meane low weake and fackcloth condition unto a state of more perfection and liberty of more glory light their condition should be much more glorious and excellent then it was before From this expression And they stood upon their feet note two things First it notes a rising from a poore low meane captivated condition as plainly appeares from that place from whence these words are borrowed Ezek 37. 10. when the Prophet was commanded to prophesie unto the foure winds to breath upon the slaine and upon the dry bones that they might live The dry bones and the slaine are the house of Israel under the Babylonish captivity they were as slaine and as a dead body even as the witnesses are under the tyranny of Mysticall Babylon now it is by the breath of God entering into these dry bones that they are made to live the breath of life being in them they stand upon their feet That notes their resurrection from the meane and lost condition under the oppression of their enemies Hence they are sayd to arise out of their graves vers 12. So the witnesses being but as dead bodies and as dry bones under the tyranny and oppression of Antichrist but when the spirit of life enters into them they stand upon their feet and arise out of bondage shame into a state of liberty and glory Secondly to stand upon their feet notes that they should stand by themselves they should stand by that wisdome that knowledge light and power they should enjoy in themselves they should stand upon their owne leggs and not depend upon others they should not live upon the wisdome opinion and knowledge of other men but upon their owne light and experience in the things of God The time was that the Arke was carried upon mens shoulders from place to place untill at last it was brought â—nto the Temple and then it rested So the Saints while prophecying in sackcloth under weake and faint discoveries of truth did much depend upon the judgements and opinions of other men but now the spirit of God shall dwell so plentifully in them that they shall live upon their owne experience of the light and life of God in themselves The spirit of life breathing in them with much life with much power and evidence that they shall no longer be carried away with the conceits of other men but shall stand upon their owne feet Thus we see that the resurrection of these witnesses is first from bondage and misery unto liberty and freedome Secondly from darknesse and meanesse unto light and glory The fourth and last thing here to be considered is the consequent or sequell hereof And great feare fell upon them that saw them When the witnesses were slaine and their dead bodies lying in the street of the great Citie The men of the earth could rejoyce make merry and triumph but now at the witnesses rising the case shall be otherwise with them now they shall feare and tremble now amazement and astonishment shall take hold of them When the witnesses were slaine they thought never to heare of them more they hoped they should never arise but behold now they rise againe and how greatly doth this affright the men of the world here is terrour and amazement to all that dwell in the earth Suitable unto this is that passage in Act. 5. 5. when that judgement was manifested upon Ananiaâ— the Text saith Great feare fell upon all that heard those things Those persecutours that did vex and trouble the witnesses they thought they had made sure worke of them that they had been wholly destroyed and that they should never more have been troubled with these Prophets but now to their great griefe and amazement they rise againe and stand upon their feet this doth more affright trouble the men of the earth then ever their prophefie did Having thus unfolded the words we passe on to the Observations they offer to our Consideration First Observe That when the time of 1 Obser the witnesses suffering and sadnesse drawes to an end there is an earnest expectation in them of their resurrection The text doth relate to the time of their resurrection when their suffering condition shall draw to an end After three dayes and a halfe c. There is a day and after that two dayes in which the witnesses are in the middest of their sufferings and persecutions their evills are multiplyed and they cannot say when they shall be delivered and therefore resolve to wait with patience and submit to the will of the Lord. But when the halfe day shall come which shall be but short then these witnesses are brought into a comfortable expectation of a seasonable and speedy deliverance when they shall plainly see that the witnesses have been long time in slaying and have been dead and now speedily shall revive and rise againe These shall
be able to say the Lord will cut his worke in righteousnesse It is sayd that all Babylons plagues shall come in one day Chap. 18 8. that is all in some short time suddenly and beyond expectation So sudden shall be the rising of the witnesses when they come to the halfe day or last period of time Now I am most confident that it is the time of the sixt Trumpet in which time the witnesses are not to be slaine but to arise and ascend to God in the cloud and therefore the great expectation in the spirits of many Saints this day of some notable change and of some great manifestation of the kingdome of God doth predict to me the sudden rising of the witnesses The three whole dayes of the beasts raigne are past it 's the halfe day the dividing of time the time of the image of the beast and therefore the Saints shall shortly sing by experience that song Babylon is fallen is fallen Revel 18. 2. The Saints may sing and rejoyce their time of deliverance draweth neer the spirit of life appeares in some of them already and shall shortly shine forth in others by a discovery of that glory of the Lord that 's risen upon them these shall shine forth in the brightnesse thereof Many things in the consequent words of the Text will farther manifest that the witnesses are in rising Secondly Observe That the witnesses 2 Observ are enabled to arise by the mighty powerfull spirit of life from God Nothing but the mighty strong prevailing spirit of life can cause the witnesses to arise There 's no motion but it flows from life and there 's no true life but it flows from Christ and his spirit The first Adam was made a living soule the second was made a quickning spirit 1 Cor. 15. 45. Christ is alive-making spirit it is the spirit that makes man to live a spirituall life This is the true life the spirit of life all spirituall actions flow from this life it is Christ living and acting in the soule Now it is the abundant flowing forth of this spirit of life that must cause the witnesses to arise It was the great and powerfull voyce of Christ that caused the dead to rise Joh. 5. So it must be the powerfull quickning inlivening filling reviving spirit of life from Christ that brings forth a resurrection to these two witnesses It is not a small measure of the spirit neither is it a spirit of prophesie as to foretel things to come or to see things at a great distance that will make the witnesses revive and stand upon their feet but the spirit of life when they shall know they live when all they act speake flows from that life their works and speeches are all living when they are able to say we live when they can declare the spirit of life from God lives in them then I say it is that causeth the witnesses to arise when this spirit lives in them whose property is to quicken and cause all things to live Thirdly Observe As there is a time 3 Observ when the witnesses lie slaine and dead so also there is a time when they shall revive and live againe They shall not alwayes be troden underfoot by the men of the earth and prophesie in sackcloth and be slaine by the beast that ariseth out of the bottomlesse pit and their bodies to lie in the streets of the great Citie that they should alwayes be made a scorne to their adversaries but they shall have a rising time when they shall cast off their sack cloth and mourning they shall stand upon their feet and rejoyce and then their enemies that rejoyced over them shall weep and lament If their enemies did know this they could not so much triumph over them For as the Prophet speakes Though they fall yet they shall rise againe Mich. 7. 8. These Prophets of the Lord may be eclipsed for a season and they may give forth their testimony faintly and weakly and in much weaknesse and darknesse but afterward they breake forth in greater lustre brightnesse then ever they did before Though they for a space lie dead their bones are dried as the Prophet speakes of Israel yet the Lord will by the operation of his divine power and by the spirit of â—ife enter into them he will cause their dead bodies to arise So that now they shall not act so much in the strength and power of the creature they shall not be upheld by the authority reason judgement and opinion of other men but they shall stand upon their owne feet they shall not live upon the strengâ—h of mans parts wisdome or argument but upon their own knowledgâ— experience and assurance of the spirit of life from God dwelling in them Now they shall not prophesie or foretell of good things to come or of deliverance at a great distance but they shall act and speake in the name of the Lord from the anoynting that dwells in them they shall onely move speake and act by that spirit of life that hath raised them from the dead Fourthly and lastly observe That 4 Observ the rising of the witnesses is a most dreadfull sight to the men of the earth The witnesses now arise from shame oppression and tyranny and how can it be otherwise but that their enemies that oppressed and tormented them should be much amazed and affrighted When Herod heard of the works of Christ he was much afraid saying It is John whom I have beheaded Mark 6. 16. So when the Lord shall raise up his servants from bondage and slavery from darknesse and weaknesse and shall lift them up into a higher condition what will the world say are not these they that we have persecuted and slaine risen up in the rule dominion and power of the kingdome of Christ The sight and beholding of this strikes the world dead at one blow This sight is terrible to all earthly men When the Souldiers came to apprehend Christ in the garden and did but heare Christ say I am he they fell downe backward So when the men of the earth shall heare and see the poore despised Saints to stand upon their own feet they shall fall backward they shall as Saul fall flat upon the earth they shall become heartlesse spiritlesse feare and trembling shall take hold on them The prophesie of the witnesses though but in sackcloth was a great trouble to the men of the earth they were disquieted and troubled at that therefore they were much comforted and refreshed in â—laying of them by hindering them in the course of their prophesie But now when they shall see them arise higher then ever O! this strikes the world to the very heart this is an exceeding terror amazement to them There is just cause for the earth to mourne at the rising of the witnesses because the liberty and glory of these shall be their bondage and shame as one of the scales of