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

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 there∣in.

IN this verse take notice of three things.

First, Johns call to measure the Tem∣ple; 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 name∣ly 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 willing∣nesse and dexterity, his preparednesse and readinesse to deliver his Message, that is evidently implyed by his po∣sture of standing.

Thirdly, we have this Angels di∣rection, saying, arise: thereby to pre∣pare John to receive his message. Now this command or direction of the An∣gel, 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 affecti∣ons, and raise up his thoughts and ap∣prehensions; to attend unto that glo∣rious vision or revelation, that the An∣gel 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 mo∣tions, but a translation of minde.

Secondly, Consider Johns qualifica∣tion 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 chil∣dren of Israel were called the rod of Gods inheritance, Psal. 74. 2. So that by this reed like unto a rod, we have a resem∣blance 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 Tem∣ple; secondly, the Altar, Thirdly, the worshippers therein.

First, The Temple of God, doth re∣present unto us the divine presence of

the Lord with his people, which makes them his Temple and Tabernacle, ac∣cording 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 coambu∣lation between God and his people, they dwell together, they walke toge∣ther. 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 un∣to 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 Go∣spel, 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 gathe∣red up into Christ, united to him in spirit, joyned to him as members, ma∣king up the fulnesse of his body; they also together with Christ become the Temple of the living God.

Secondly, the Altar, doth repre∣sent unto us the true service and wor∣ship of the Lord. The Altar was that whereon the Priest was to offer sacri∣fice, in the Temple, or in the inner Court, that joyned to the Temple, which was the Priests Court, and ac∣counted 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 sig∣nifie the true and reall service of the Lord: the worship that beleevers ten∣der 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 continu∣ally offer up to God, by Jesus Christ, the true Altar, upon which they offer. So that we have not onely Gods pre∣sence 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 spiri∣tuall 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 wor∣ship 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 wor∣ship in his Temple, and offer upon his Altar.

The words being thus opened, we come to take notice of some Observa∣tions, that doe necessarily arise from them.

The first observation is this: That* 1.1 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 af∣fections from low, meane, and carnall apprehensions and objects; and to fix them on those things, that were divine and heavenly, even to the understand∣ing 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 sig∣nifie, by saying; ascend, or come up, &c. it is not meant of his bodily motion, or change of his st••tion; but a transla∣tion 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 ex∣pression 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 hea∣venly rapture or spirituall transfigu∣ration of minde and spirit; that so he might heare those unutterable revela∣tions 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 up∣on the holy Mount, to behold his glo∣rious 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 spiritu∣allized,

whereby the Lord doth suita∣bly prepare his people to receive such things, as hee doth discover unto them.

Now as the Lord doth suitably pre∣pare 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 crea∣ture 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 as∣cend 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* 1.2 of the Lord is the onely rule and standard of divine and heavenly things. This is taken from Johns qualification, ena∣bling him to measure the Temple. And there was given me a reed like unto a rod: Which reed or rod doth repre∣sent 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 out∣ward 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 scant∣let, 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 Go∣spel-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 ma∣ny men are mistaken; and also make knowne what are the true foundati∣ons and principles of the true know∣ledge 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, right∣ly 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 wis∣dome, will, and affections of the n••∣turall man, which cannot enter into the kingdome of God. Againe the Apostle tells us of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an ani∣mate, sensuall, or naturall man; and of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 princi∣ples 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 abridge∣ment: so as for the secret and hidden things of nature, or of the creature, there is none can fadome or compre∣hend 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 onely 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 dark∣nesse 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 know∣ledge 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 wor∣ship, 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 righ∣teousnesse 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 histori∣call 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 instruc∣ted in the mysteries of the Gospel; when alas the truths of God are hid∣den 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 contai∣ned in the Scripture. There is not onely a history, but also a mystery of Christ: there is not onely 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 under∣standing of the prudent: where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish∣nesse 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 re∣lation 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 prin∣ciples 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, where∣by 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 spi∣rit 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 spiri∣tuall things, saith, the Apostle, they are spiritually discerned, 1 Cor. 2. 12. They cannot be judged or rightly un∣derstood without a spirituall appre∣hension 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 search∣eth the deep things of God; it is that a∣lone openeth the deep and hidden my∣steries 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, say∣ing, 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 li∣ving 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 com∣mendatory letters; the truth is most of all manifested by that divine im∣presse it hath upon your hearts, it's written there with a more lively cha∣racter,

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 discove∣red 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 af∣ter 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 cor∣rupt: and by putting on the new man, &c. wherein he doth compare the na∣turall 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 impres∣sion of the image of Gods righteousnes and holines on the soul) he doth com∣pare to a new garment, fit to put on, & be adorned withall: and hereby our mindes shall be renewed, changed and regenerated from the naturall depra∣vation 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 repre∣sented to our mindes, as being renew∣ed 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 com∣plyance 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 meet∣ing 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 Tem∣ples* 1.3 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 measu∣ring of the Temple here, hath an allu∣sion 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 him∣selfe, 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 Antichri∣stian Apostacie and defection, when there was no outward forme of a Tem∣ple, 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 peo∣ple to himselfe, and by his divine pre∣sence, love, and protection did make them his Temple.

Fourthly, Observe, from the mea∣suring* 1.4 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 un∣to 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 persecu∣ting of them, by imprisoument and death, and whatsoever could be in∣flicted 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 true* 1.5 worshippers must be measured; That the Lord doth accept of none but his true worshippers; such as worship in his Tem∣ple, and offer upon his Altar. Christ is the true Temple in which we must wor∣ship, and the holy Altar, upon which we must offer: and they onely are ow∣ned and accepted that make use of him; they are onely to be measured and ta∣ken 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 wor∣ship 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 mea∣sure of those that worship in the Tem∣ple, 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 acknow∣ledge them for my owne.

Sixtly, and lastly, for as much as* 1.6 Temple, Altar, and worshippers must be measured. Observe, That the Lord hath alwayes had a people, that have been mea∣suring of divine things. John here did per∣sonate 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 wit∣nesse against the man of sin, the Son of perdition; and against all his supersti∣tious formes of worship; alwayes cast∣ing 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.

Notes

• * 1.1

  I Observe:
• * 1.2

  2 Observ:
• * 1.3

  3 Observ:
• * 1.4

  4 Observ:
• * 1.5

  5 Observ:
• * 1.6

  6 Observ: