The Mystery of the Two Witnesses Unveiled, Verse 1
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 tis 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 onelyonly 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 onelyonly: 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 onelyonly 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 onelyonly to take notice of the worſhip, but alſo of the worſhippers, not onelyonly of the Temple, but of thoſe that ſerve in the Temple; not onelyonly 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 onelyonly worſhip in the outward Court, mentioned in the next verſe, that onelyonly 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 ſt…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, onelyonly 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 onelyonly 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. The outward word is but the clothing of the ſpirit, neither hath it life and power, but as the ſpirit doth goe forth in it. Then the ſpirit is the true meaſure whereby we may take an equall ſcantlet, or true dimention of heavenly things. This is that the Apoſtle doth plainly tell us in 1 Cor. 2. 10. That the Spirit doth reveale the deep things of God. So that the deep and hidden things, the moſt ſecret myſteries of Goſpel-truth are revealed unto us by the Spirit.
Now what man is it that doth not imagine he hath the true meaſure and rule of the things of God? Every man pretends it, and lays claime unto it. Therefore before I paſſe this poynt, I ſhall ſhew upon what grounds many men are miſtaken; and alſo make knowne what are the true foundations and principles of the true knowledge and diſcernnance of the things of God. Concerning the falſe rules, whereby men miſtake, take notice of theſe which follow.
Firſt, Fleſhly wiſdome and carnall reaſon are the principles that many men thinke to finde out truth by; and by theſe principles of nature they would profeſſe to attaine unto the knowledge of divine things: but there is an utter inability in man, by all his corrupted principles of nature, rightly to judge or diſcerne of ſpirituall things. Chriſt tells Nicodemus, That which is borne of fleſh is fleſh, Jo…. 3. 6. Now what doth he meane by fleſh? he doth not meane materiall fleſh and bloud, but he meaneth the corrupted principles of mans nature, the wiſdome, will, and affections of the n… turall man, which cannot enter into the kingdome of God. Againe the Apoſtle tells us of foreign, an animate, ſenſuall, or naturall man; and of foreign, a ſpirituall man; or one enlightned by the ſpirit of God. Now the naturall man is not able to judge of things above the principles of nature; for every truth is diſcerned by principles of light, ſuitable to it ſelfe. Hence it is, that the Apoſtle ſaith in 1 Cor. 2. 11. No man knoweth the things of man, but the ſpirit of man that is in him. Now what are the things of man? but all created things, of whom man is the epitome or compendium of them all, they being all comprehended within him, as in a Mapp or ſhort abridgement: ſo as for the ſecret and hidden things of nature, or of the creature, there is none can fadome or comprehend them, but the ſpirit of man, or the reaſon, wiſdome, or underſtanding of man. So it falls out in the things of God; for ſaith the Apoſtle; Even ſo the things of God knoweth no man, but the ſpirit of God. Heavenly things are onelyonly judged and diſcerned by him that is ſpirituall, who judgeth all things by a true light. Then it is in vaine for man to grope in the darkneſſe of his own wiſdome and reaſon after the knowledge of heavenly truth. Mans knowledge is a weak and dimme light, as the light of a Candle, to the light of the day, or like the ſhine of the Moon unto the glory of the Sun: it is a low, fleſhly, and moſt unperfect light, and altogether inſufficient to meaſure divine things by.
Secondly, Many there be, that ground their knowledge of divine things upon ſome barren notion, or fruitleſſe opinion, or meer ſpeculation; and when they have got ſome jejune and dry Maximes of Divinity, or ſome poor, lean, and ſapleſſe ſyllogiſticall reaſonings, that then thinke they have attained to a moſt compleat knowledge of the things of God, and that they are well ſeen in the myſtery of truth: when alas, all theſe things are not ſufficient to preſent unto the ſoul the leaſt glimpſe of true and ſaving light.
Thirdly, Others thinke that the whole myſtery of truth is bound up, or comprehened within ſome circle or forme of Religion. Such as theſe are apt to ſay, Lo here, and lo there, as Chriſt ſpeaks in Luke 17. 21. that is, Lo here is Chriſt in this way of worſhip, in this form of Religion, in this opinion and doctrine: but ſaith Chriſt, The kingdome of God is within you; That is, The kingdome of God is not ſo much of forme, but of power: of righteouſneſſe and peace, of light and joy, of love and life; and all theſe are beſt manifeſted within us; for Chriſt is beſt knowne where he lives. It hath been the practice of Antichriſt, to cry up the Temple of the Lord; while they cry downe the Lord of the Temple: and to take up the forme of Religion, as a meanes to perſecute the power thereof. Then tis not an empty and barren forme of Religion that can furniſh us with the true light of the kingdome of Chriſt, or the knowledge of his will.
Fourthly, and laſtly, the moſt of men thinke, that if they have ſome hiſtoricall knowledge of Chriſt, and ſome literall knowledge of the Scriptures, and are trained up as Parrets to ſpeake over ſuch things as they read in books and Treatiſes; and are well verſed in the Syſtems and body of Divinity; that then they are ſufficiently inſtructed in the myſteries of the Goſpel; when alas the truths of God are hidden from their eyes; and every word and letter they read are written with an unknowne character, which cannot be deciphered without the Spirit of God. The moſt learned Scribe, the greateſt Rabbie, that ſhall underſtand the Originall language, in which the Text of Scripture was firſt written, as the Hebrew, and the Greeke; but yet ſhall want the language of the Spirit, cannot give a true interpretation of the hidden and ſecret truths contained in the Scripture. There is not onelyonly a hiſtory, but alſo a myſtery of Chriſt: there is not onelyonly letter, but alſo Spirit in the Scriptures, which the moſt learned in the world cannot finde out, without the Spirit of Chriſt. The Apoſtle gives in a full teſtimony unto this in citing of that place, which ſaith; I will deſtroy the wiſdome of the wiſe, and will bring to nothing the underſtanding of the prudent: where is the wiſe? where is the Scribe? where is the diſputer of this world? hath not God made fooliſhneſſe the wiſdome of this world? 1 Cor. 1. 19, 20. Then tis not carnall reaſon or fleſhly wiſdome: tis not a barren notion, or meer ſpeculation: tis not a round circle or empty forme: tis not a literall knowledge or hiſtoricall relation of Chriſt and the Scriptures, that are ſound principles of ſaving light, or the true meaſures or rules, by which we may diſcerne ſpirituall things.
Thus having ſhewen rules and principles whereby men are miſtaken in their judgement of divine things. Now it followeth in the ſecond place, that wee make a diſcovery of thoſe principles of light and truth, whereby we may come to a true ſight and knowledge of the things of God.
Firſt, Divine truths are knowne by the Spirit. The Apoſtle tells us in 1 Joh. 5. 6. The ſpirit is truth. The ſpirit is the fulleſt, the higheſt, the moſt abſolute, and the moſt comprehenſive truth: it's the originall and ground; it's perfection and end; it's the judge and ſtandard of all truth. It is moſt true, that God hath made ſenſe and reaſon the judge and ſtandard of ſuch truths, that are within their owne compaſſe and circuit; and are able to perceive and diſcerne ſuch objects, that are ſuitable to themſelves; but they can aſcend no higher. Now for ſpirituall things, ſaith, the Apoſtle, they are ſpiritually diſcerned, 1 Cor. 2. 12. They cannot be judged or rightly underſtood without a ſpirituall apprehenſion and enlightned judgement: therefore he ſaith in verſe 9. Eye hath not ſeen, eare hath not heard, &c. That is, both the ſenſe of ſeeing and hearing, and alſo the reaſon and underſtanding of the heart, are poore, low, and darke principles, too ſuperficiall, too ſcant and narrow to judge divine things by. Therefore the Apoſtle concludes in verſ. 11. That none knows the things of God, but the Spirit of God: which ſearcheth the deep things of God; it is that alone openeth the deep and hidden myſteries of truth. And hence the Apoſtle affirmes in verſe 15. The ſpirituall man judgeth, or diſcerneth all things.
Secondly, Heavenly things are beſt diſcovered by a divine impreſſion of them on the heart. This is that the Apoſtle teſtifies of the Corinthians, ſaying, Yee are our Epistle, written in our hearts, knowne and read of all men: for as much as ye are manifeſtly declared to be the Epiſtle of Chriſt, miniſtred by us, written not with ink, but with the Spirit of the living God, not in Tables of ſtone, but in the fleſhly Tables of the heart, 2 Cor. 3. 2, 3. As if the Apoſtle had ſaid; yee are the ſeal of our Apoſtleſhip, ye are our commendatory letters; the truth is moſt of all manifeſted by that divine impreſſe it hath upon your hearts, it's written there with a more lively character, and more eaſie to be deciphered, then if it were written with inke and paper, or on. Tables of ſtone. The truths of God are not ſo well diſcovered by the word and letter without us, as by the word and ſpirit within us. The myſtery of the Goſpel is moſt of all ſeen, when it is engraven upon our hearts, by the indeleble characters of the Spirit of God.
Thirdly, To know the truth aright, is to know it in Jeſus; according to that expreſſion of the Apoſtle in Epheſ. 4. 21, 22. If ſo be, that ye have heard him, and have been taught by him, as the truth is in Jeſus: that ye put off concerning the former converſation, the old man, which is corrupt, according to the deceitfull luſts: and be renewed in the ſpirit of your minde: and that ye put on the new man, which after God is created in righteouſneſſe and true holineſſe. The Apoſtle ſhews plainly, that to know the truth in Jeſus, is by the putting off the old man, being corrupt: and by putting on the new man, &c. wherein he doth compare the naturall and corrupt eſtate of man, to an old worn-out garment, which is fit for nothing but to be caſt off & layd aſide: and the new man (which is the impreſſion of the image of Gods righteouſnes and holines on the ſoul) he doth compare to a new garment, fit to put on, & be adorned withall: and hereby our mindes ſhall be renewed, changed and regenerated from the naturall depravation of the underſtanding, will and affections; and wholly be filled and acted with ſpirit, light, & life of Chriſt. And hereby are we able to diſcerne the truths of Jeſus, as they are manifeſted to our new man; or as they are repreſented to our mindes, as being renewed according to the image and glory of Jeſus Chriſt.
Fourthly, and laſtly, we come to know the truth, by our conformity unto it. When there is a ſweet complyance of our ſpirits with the will of God, then we come to know moſt of the myſtery of his will. And this Chriſt himſelfe doth beare witneſſe of, when he ſaith; If any man will doe his will, he ſhall know of my doctrine, Joh. 7. 17. Now what is it to do the will of God? but to have an harmonious conſent, and ſweet complyance of our wills, with the divine will of God: whereby our wills are more enlarged in the knowledge and extent of his will; our wills and his will, as it were meeting and concentring in one. Thus the ſoule becomes beſt acquainted with the knowledge of the truth, and is enabled to underſtand the unknowne and hidden myſteries of heavenly things, whereby it is able to judge aright, and give a true dimention or meaſure of them. And thus much for the rules or principles by which we are to judge and meaſure divine things.
Thirdly, Obſerve, from the Temples 3 Obſerv:being meaſured; That the Lord hath alwayes afforded his divine preſence with his people; even in the darkeſt and ſaddeſt time of Antichriſts raigne. The meaſuring of the Temple here, hath an alluſion unto Ezek. 40. where the Temple was meaſured, that it might appeare the whole frame and order thereof was from the Lord. So here, the Lord doth preſerve a holy people to himſelfe, and by his divine preſence with them, doth meaſure them out for his Temple. So that he doth preſerve a ſpirituall forme of a Temple, by his divine preſence with his people, even all the times of the generall Antichriſtian Apoſtacie and defection, when there was no outward forme of a Temple, when Antichriſt ſat in the viſible Temple, and exalted himſelfe above all, graſping all power and authority, all rule and dominion; then I ſay, at the very time of the powerfull raigne of the Man of ſin; God would have us take notice, that he did preſerve a people to himſelfe, and by his divine preſence, love, and protection did make them his Temple.
Fourthly, Obſerve, from the meaſuring4 Obſerv: of the Altar; That the Lord had alwayes a people, that did truly worſhip him. Chriſt is the true Altar of God, and all the Saints are made ſpirituall Prieſts, to offer up their ſacrifices and ſervices on him. The Saints draw nigh to God in ſincerity, they ſerve the Lord in ſpirit, they worſhip him in ſpirit. They did alway offer up upon the true Altar; ſacrificing all that was deare unto them, their friends, their goods, their preferments, their parts, their lives, and all that was deare unto them. Such hath been the love of the faithfull unto the ſervice of Chriſt, that not withſtanding all the rage and ſury of Antichriſt, vexing and perſecuting of them, by impriſoument and death, and whatſoever could be inflicted on them, yet they could never be made weary of the profeſſion of Chriſt; but their faith and graces have alwayes been ſo impregnable and indefatigable, that they could never be worne out, or made to give over the ſervice of Chriſt.
Fifthly, Obſerve, in that the true5 Obſerv: worſhippers muſt be meaſured; That the Lord doth accept of none but his true worſhippers; ſuch as worſhip in his Temple, and offer upon his Altar. Chriſt is the true Temple in which we muſt worſhip, and the holy Altar, upon which we muſt offer: and they onelyonly are owned and accepted that make uſe of him; they are onelyonly to be meaſured and taken notice of. Now for all others, of what profeſſion or quality ſoever; be their externall formes of worſhip and ſervice never ſo glorious or amiable in the ſight of men; yet it is rejected, caſt forth and diſowned; if they worſhip not in the true Temple, if they offer not upon the everlaſting Altar, that God hath appointed for all his. Hence it is, the Lord ſaith, take meaſure of thoſe that worſhip in the Temple, theſe are they that I owne; I take notice of none but theſe; I will accept of no more: Theſe are they that ſerve me in truth, and worſhip me in ſpirit; and I will owne them and acknowledge them for my owne.
Sixtly, and laſtly, for as much as6 Obſerv: Temple, Altar, and worſhippers muſt be meaſured. Obſerve, That the Lord hath alwayes had a people, that have been meaſuring of divine things. John here did perſonate all Saints, who in all ages and periods of time, under the ſury and rage of Antichriſt, have been ready to give in a teſtimony for Chriſt and his truth: and have alwayes born witneſſe againſt the man of ſin, the Son of perdition; and againſt all his ſuperſtitious formes of worſhip; alwayes caſting off, and rejecting his ſervice and inventions. Every one according to his meaſure, hath been ready to ſtand up, and give in their Teſtimonies for the truth of Chriſt, againſt the falſhood of AntiChriſt. So much for the firſt verſe.