GOD'S WORD® Translation (©1995)
I correct and discipline everyone I love. Take this seriously, and change the way you think and act.

King James Bible
As many as I love, I rebuke and chasten: be zealous therefore, and repent.

Douay-Rheims Bible
Such as I love, I rebuke and chastise. Be zealous therefore, and do penance.

Darby Bible Translation
I rebuke and discipline as many as I love; be zealous therefore and repent.

English Revised Version
As many as I love, I reprove and chasten: be zealous therefore, and repent.

Webster's Bible Translation
As many as I love, I rebuke and chasten: be zealous therefore, and repent.

Weymouth New Testament
All whom I hold dear, I reprove and chastise; therefore be in earnest and repent.

World English Bible
As many as I love, I reprove and chasten. Be zealous therefore, and repent.

Young's Literal Translation
'As many as I love, I do convict and chasten; be zealous, then, and reform;

Cross References

Deuteronomy 8:5 "Thus you are to know in your heart that the LORD your God was disciplining you just as a man disciplines his son.

Proverbs 3:12 For whom the LORD loves He reproves, Even as a father corrects the son in whom he delights.

1 Corinthians 11:32 But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.

Hebrews 12:6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES, AND HE SCOURGES EVERY SON WHOM HE RECEIVES."

Revelation 2:5 'Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place-- unless you repent.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 14-22

We now come to the last and worst of all the seven Asian churches, the reverse of the church of Philadelphia; for, as there was nothing reproved in that, here is nothing commended in this, and yet this was one of the seven golden candlesticks, for a corrupt church may still be a church. Here we have, as before,

I. The inscription, to whom, and from whom. 1. To whom: To the angel of the church of Laodicea. This was a once famous city near the river Lycus, had a wall of vast compass, and three marble theatres, and, like Rome, was built on seven hills. It seems, the apostle Paul was very instrumental in planting the gospel in this city, from which he wrote a letter, as he mentions in the epistle to the Colossians, the last chapter, in which he sends salutations to them, Laodicea not being above twenty miles distant from Colosse. In this city was held a council in the fourth century, but it has been long since demolished, and lies in its ruins to this day, an awful monument of the wrath of the Lamb. 2. From whom this message was sent. Here our Lord Jesus styles himself the Amen, the faithful and true witness, the beginning of the creation of God. (1.) The Amen, one that is steady and unchangeable in all his purposes and promises, which are all yea, and all amen. (2.) The faithful and true witness, whose testimony of God to men ought to be received and fully believed, and whose testimony of men to God will be fully believed and regarded, and will be a swift but true witness against all indifferent lukewarm professors. (3.) The beginning of the creation of God, either of the first creation, and so he is the beginning, that is, the first cause, the Creator, and the Governor of it; or of the second creation, the church; and so he is the head of that body, the first-born from the dead, as it is in ch. 1:5, whence these titles are taken. Christ, having raised up himself by his own divine power, as the head of a new world, raises up dead souls to be a living temple and church to himself.

II. The subject-matter, in which observe,

1. The heavy charge drawn up against this church, ministers and people, by one who knew them better than they knew themselves: Thou art neither cold nor hot, but worse than either; I would thou wert cold or hot, v. 15. Lukewarmness or indifference in religion is the worst temper in the world. If religion is a real thing, it is the most excellent thing, and therefore we should be in good earnest in it; if it is not a real thing, it is the vilest imposture, and we should be earnest against it. If religion is worth any thing, it is worth every thing; an indifference here is inexcusable: Why halt you between two opinions? If God be God, follow him; if Baal (be God), follow him. Here is no room for neutrality. An open enemy shall have a fairer quarter than a perfidious neuter; and there is more hope of a heathen than of such. Christ expects that men should declare themselves in earnest either for him or against him.

2. A severe punishment threatened: I will spue thee out of my mouth. As lukewarm water turns the stomach, and provokes to a vomit, lukewarm professors turn the heart of Christ against them. He is sick of them, and cannot long bear them. They may call their lukewarmness charity, meekness, moderation, and a largeness of soul; it is nauseous to Christ, and makes those so that allow themselves in it. They shall be rejected, and finally rejected; for far be it from the holy Jesus to return to that which has been thus rejected.

3. We have one cause of this indifference and inconsistency in religion assigned, and that is self-conceitedness or self-delusion. They thought they were very well already, and therefore they were very indifferent whether they grew better or no: Because thou sayest, I am rich, and increased with goods, etc., v. 17. Here observe, What a difference there was between the thoughts they had of themselves and the thoughts that Christ had of them. (1.) The high thoughts they had of themselves: Thou sayest, I am rich, and increased with goods, and have need of nothing, rich, and growing richer, and increased to such a degree as to be above all want or possibility of wanting. Perhaps they were well provided for as to their bodies, and this made them overlook the necessities of their souls. Or they thought themselves well furnished in their souls: they had learning, and they took it for religion; they had gifts, and they took them for grace; they had wit, and they took it for true wisdom; they had ordinances, and they took up with them instead of the God of ordinances. How careful should we be not to put the cheat upon our own souls! Doubtless there are many in hell that once thought themselves to be in the way to heaven. Let us daily beg of God that we may not be left to flatter and deceive ourselves in the concerns of our souls. (2.) The mean thoughts that Christ had of them; and he was not mistaken. He knew, though they knew not, that they were wretched, and miserable, and poor, and blind, and naked. Their state was wretched in itself, and such as called for pity and compassion from others: though they were proud of themselves, they were pitied by all who knew their case. For, [1.] They were poor, really poor, when they said and thought they were rich; they had no provision for their souls to live upon; their souls were starving in the midst of their abundance; they were vastly in debt to the justice of God, and had nothing to pay off the least part of the debt. [2.] They were blind; they could not see their state, nor their way, nor their danger; they could not see into themselves; they could not look before them; they were blind, and yet they thought they saw; the very light that was in them was darkness, and then how great must that darkness be! They could not see Christ, though evidently set forth, and crucified, before their eyes. They could not see God by faith, though always present in them. They could not see death, though it was just before them. They could not look into eternity, though they stood upon the very brink of it continually. [3.] They were naked, without clothing and without house and harbour for their souls. They were without clothing, had neither the garment of justification nor that of sanctification. Their nakedness both of guilt and pollution had no covering. They lay always exposed to sin and shame. Their righteousnesses were but filthy rags; they were rags, and would not cover them, filthy rags, and would defile them. And they were naked, without house or harbour, for they were without God, and he has been the dwelling-place of his people in all ages; in him alone the soul of man can find rest, and safety, and all suitable accommodations. The riches of the body will not enrich the soul; the sight of the body will not enlighten the soul; the most convenient house for the body will not afford rest nor safety to the soul. The soul is a different thing from the body, and must have accommodation suitable to its nature, or else in the midst of bodily prosperity it will be wretched and miserable.

4. We have good counsel given by Christ to this sinful people, and that is that they drop their vain and false opinion they had of themselves, and endeavour to be that really which they would seem to be: I counsel thee to buy of me, etc., v. 18. Observe, (1.) Our Lord Jesus Christ continues to give good counsel to those who have cast his counsels behind their backs. (2.) The condition of sinners in never desperate, while they enjoy the gracious calls and counsels of Christ. (3.) Our blessed Lord, the counsellor, always gives the best advice, and that which is most suitable to the sinner's case; as here, [1.] These people were poor; Christ counsels them to buy of him gold tried in the fire, that they might be rich. He lets them know where they might have true riches and how they might have them. First, Where they might have them-from himself; he sends them not to the streams of Pactolus, nor to the mines of Potosi, but invites them to himself, the pearl of price. Secondly, And how must they have this true gold from him? They must buy it. This seems to be unsaying all again. How can those that are poor buy gold? Just as they may buy of Christ wine and milk, that is, without money and without price, Isa. 55:1. Something indeed must be parted with, but it is nothing of a valuable consideration, it is only to make room for receiving true riches. "Part with sin and self-sufficiency, and come to Christ with a sense of your poverty and emptiness, that you may be filled with his hidden treasure." [2.] These people were naked; Christ tells them where they might have clothing, and such as would cover the shame of their nakedness. This they must receive from Christ; and they must only put off their filthy rags that they might put on the white raiment which he had purchased and provided for them-his own imputed righteousness for justification and the garments of holiness and sanctification. [3.] They were blind; and he counsels them to buy of him eye-salve, that they might see, to give up their own wisdom and reason, which are but blindness in the things of God, and resign themselves to his word and Spirit, and their eyes shall be opened to see their way and their end, their duty and their true interest; a new and glorious scene would then open itself to their souls; a new world furnished with the most beautiful and excellent objects, and this light would be marvellous to those who were but just now delivered from the powers of darkness. This is the wise and good counsel Christ gives to careless souls; and, if they follow it, he will judge himself bound in honour to make it effectual.

5. Here is added great and gracious encouragement to this sinful people to take the admonition and advice well that Christ had given them, v. 19, 20. He tells them, (1.) It was given them in true and tender affection: "Whom I love, I rebuke and chasten. You may think I have given you hard words and severe reproofs; it is all out of love to your souls. I would not have thus openly rebuked and corrected your sinful lukewarmness and vain confidence, if I had not been a lover of your souls; had I hated you, I would have let you alone, to go on in sin till it had been your ruin." Sinners ought to take the rebukes of God's word and rod as tokens of his good-will to their souls, and should accordingly repent in good earnest, and turn to him that smites them; better are the frowns and wounds of a friend than the flattering smiles of an enemy. (2.) If they would comply with his admonitions, he was ready to make them good to their souls: Behold, I stand at the door and knock, etc., v. 20. Here observe, [1.] Christ is graciously pleased by his word and Spirit to come to the door of the heart of sinners; he draws near to them in a way of mercy, ready to make them a kind visit. [2.] He finds this door shut against him; the heart of man is by nature shut up against Christ by ignorance, unbelief, sinful prejudices. [3.] When he finds the heart shut, he does not immediately withdraw, but he waits to be gracious, even till his head be filled with the dew. [4.] He uses all proper means to awaken sinners, and to cause them to open to him: he calls by his word, he knocks by the impulses of his Spirit upon their conscience. [5.] Those who open to him shall enjoy his presence, to their great comfort and advantage. He will sup with them; he will accept of what is good in them; he will eat his pleasant fruit; and he will bring the best part of the entertainment with him. If what he finds would make but a poor feast, what he brings will make up the deficiency: he will give fresh supplies of graces and comforts, and thereby stir up fresh actings of faith, and love, and delight; and in all this Christ and his repenting people will enjoy pleasant communion with each other. Alas! what do careless obstinate sinners lose by refusing to open the door of the heart to Christ!

III. We now come to the conclusion of this epistle; and here we have as before,

1. The promise made to the overcoming believer. It is here implied, (1.) That though this church seemed to be wholly overrun and overcome with lukewarmness and self-confidence, yet it was possible that by the reproofs and counsels of Christ they might be inspired with fresh zeal and vigour, and might come off conquerors in their spiritual warfare. (2.) That, if they did so, all former faults should be forgiven, and they should have a great reward. And what is that reward? They shall sit down with me on my throne, as I also overcame, and have sat down with my Father on his throne, v. 21. Here it is intimated, [1.] That Christ himself had met with his temptations and conflicts. [2.] That he overcame them all, and was more than a conqueror. [3.] That, as the reward of his conflict and victory, he has sat down with God the Father on his throne, possessed of that glory which he had with the Father from eternity, but which he was pleased very much to conceal on earth, leaving it as it were in the hands of the Father, as a pledge that he would fulfil the work of a Saviour before he reassumed that manifestative glory; and, having done so, then pignus reposcere-he demands the pledge, to appear in his divine glory equal to the Father. [4.] That those who are conformed to Christ in his trials and victories shall be conformed to him in his glory; they shall sit down with him on his throne, on his throne of judgment at the end of the world, on his throne of glory to all eternity, shining in his beams by virtue of their union with him and relation to him, as the mystical body of which he is the head.

2. All is closed up with the general demand of attention (v. 22), putting all to whom these epistles shall come in mind that what is contained in them is not of private interpretation, not intended for the instruction, reproof, and correction of those particular churches only, but of all the churches of Christ in all ages and parts of the world: and as there will be a resemblance in all succeeding churches to these, both in their graces and sins, so they may expect that God will deal with them as he dealt with these, which are patterns to all ages what faithful, and fruitful churches may expect to receive from God, and what those who are unfaithful may expect to suffer from his hand; yea, that God's dealings with his churches may afford useful instruction to the rest of the world, to put them upon considering, If judgment begin at the house of God, what shall the end of those be that do not obey the gospel of Christ? 1 Pt. 4:17. Thus end the messages of Christ to the Asian churches, the epistolary part of this book. We now come to the prophetical part.

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Alphabetical: and be discipline earnest I love rebuke repent reprove So therefore Those whom zealous

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An Advance Step in the Royal Programme
(Revelation, Chapters iv. and v.) "We are watching, we are waiting, For the bright prophetic day; When the shadows, weary shadows, From the world shall roll away. "We are watching, we are waiting, For the star that brings the day; When the night of sin shall vanish, And the shadows melt away. "We are watching, we are waiting, For the beauteous King of day; For the chiefest of ten thousand, For the Light, the Truth, the Way. "We are waiting for the morning, When the beauteous day is dawning, We are …
by S. D. Gordon—Quiet Talks on the Crowned Christ of Revelation

A Solemn Warning for all Churches
I. GENERAL DEFILEMENT. The holy apostle, John, said of the church in Sardis, "These things saith he that hath the Seven Spirits of God, and the seven stars; I know thy works, that thou has a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. Remember therefore how thou has received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Loved Ones Chastened
The fact is, that this world is not the place of punishment. There may now and then be eminent judgments; but as a rule God does not in the present state fully punish any man for sin. He allows the wicked to go on in their wickedness; he throws the reins upon their necks; he lets them go on unbridled in their lusts; some checks of conscience there may be; but these are rather, as monitions than as punishments. And, on the other hand, he casts the Christian down; he gives the most afflictions to the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Commendation for the Steadfast
The Philadelphian saints, like the limpet, which has but little strength, stuck firmly to the rock, and they are commended for it. They had little strength, but they kept God's word, and they did not deny his name. Possibly if they had felt stronger they might have presumptuously quitted the word of the Lord for the opinions of men, as the Galatians did, and then they would have lost their reward. May every church of the Lord Jesus Christ, whether it have little strength or much, be concerned to …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 30: 1884

23D DAY. A Speedy Coming.
"He is Faithful that Promised." "Behold, I come quickly."--REV. iii. 11. A Speedy Coming. "Even so! come, Lord Jesus!" "Why tarry the wheels of Thy chariot?" Six thousand years this world has rolled on, getting hoary with age, and wrinkled with sins and sorrows. A waiting Church sees the long-drawn shadows of twilight announcing, "The Lord is at hand." Prepare, my soul, to meet Him. Oh! happy days, when thine adorable Redeemer, so long dishonoured and despised, shall be publicly enthroned, in presence …
John Ross Macduff—The Faithful Promiser

Love in Chastisement.
"He is Faithful that Promised." "As many as I love, I rebuke and chasten."--REV. iii. 19. Love in Chastisement. Sorrowing Believer! what couldst thou wish more than this? Thy furnace is severe; but look at this assurance of Him who lighted it. Love is the fuel that feeds its flames! Its every spark is love! Kindled by a Father's hand, and designed as a special pledge of a Father's love. How many of his dear children has He so rebuked and chastened; and all, all for one reason, "I love them!" …
John Ross Macduff—The Faithful Promiser

The Disciple, -- Master, what are Heaven and Hell...
The Disciple,--Master, what are heaven and hell, and where are they? The Master,--1. Heaven and hell are the two opposite states in the spiritual realm. They have their origin in the heart of man and it is in this world that their foundations are laid. Since man cannot see his own spirit, so neither can he see these two states of the soul. But he has experience of them within him, just as he feels pain from a blow and perceives sweetness from eating sweetmeats. The wound caused by the blow may increase …
Sadhu Sundar Singh—At The Master's Feet

The Universality of Actual Grace
The gratuity of grace does not conflict with its universality. Though God distributes His graces freely, He grants them to all men without exception, because He wills all to be saved. This divine "will to save" (voluntas Dei salvifica) may be regarded in relation either to the wayfaring state or to the status termini. Regarded from the first-mentioned point of view it is a merciful will (voluntas misericordiae) and is generally called first or antecedent will (voluntas prima s. antecedens) …
Joseph Pohle—Grace, Actual and Habitual

Of Self-Denial and the Casting Away all Selfishness
"My Son, thou canst not possess perfect liberty unless thou altogether deny thyself. All they are enslaved who are possessors of riches, they who love themselves, the selfish, the curious, the restless; those who ever seek after soft things, and not after the things of Jesus Christ; those who continually plan and devise that which will not stand. For whatsoever cometh not of God shall perish. Hold fast the short and complete saying, 'Renounce all things, and thou shalt find all things; give up …
Thomas A Kempis—Imitation of Christ

The Exalted One.
Hebrews i. SOME thirty-five years ago, when the so-called "Higher Criticism" had begun its destructive work, a believer living in England, predicted that within thirty years the storm would gather over one sacred head. How this has come true! Satan's work of undermining the authority of the Bible, a pernicious work still going on, is but the preliminary to an attack of the Person of Christ. To-day as never before the glorious Person of our Lord is being belittled in the camp of Christendom. This …
Arno Gaebelein—The Lord of Glory

Inspiration.
"And unto the angel of the church in Sardis write, These things saith He that hath the seven Spirits of God."-- Rev. iii. 1. We do not speak here of the New Testament. Nothing has contributed more to falsify and undermine faith in the Scripture and the orthodox view concerning it than the unhistoric and unnatural practise of considering the Scripture of the Old and the New Testament at the same time. The Old Testament appears first; then came the Word in the flesh; and only after that the Scripture …
Abraham Kuyper—The Work of the Holy Spirit

Laodicea
We reach, in this last Epistle, the lowest point of Judah's degradation, in that long line of departure from God, from the day Israel left her "first love," even the day of her espousals, when brought forth out of Egypt, down, down through one vast scene of idolatry and judgment, until we find that nation described in the Epistle to the Assembly in Laodicea in a condition of spiritual destitution such as characterised the People in the period of the Minor Prophets. Indeed, so complete is the correspondence, …
E.W. Bullinger—Commentary on Revelation

The Seventh
refers to the throne, of which Solomon's was in every respect the ideal type. This, the highest promise, is given to the overcomers in the lowest condition of Israel's degradation, which is described as in danger of being "spued out." What that was we have already seen (page 89), and now we have the chiefest of all the promises. The overcomers in that last terrible condition of things are the ones who most need the greatest of Divine help and encouragement. Hence the highest promise is given. "To …
E.W. Bullinger—Commentary on Revelation

Set Me as a Seal Upon Thy Heart, as a Seal Upon Thine Arm; for Love is Strong as Death, Jealousy is Cruel as Hell; the Lights Thereof are Lights of Fire and Flames.
The Bridegroom invites the Spouse to set Him as a seal upon her heart; for as He is the source of her life, He ought also to be its seal. It is He who hinders her from ever leaving so blessed a state; she is then the fountain sealed, which none but Himself can either open or shut. He desires also that she should set Him as a seal upon her exterior and her works, so that everything may be reserved for Him and nothing may move without His directions. She is then a garden enclosed for her Bridegroom, …
Madame Guyon—Song of Songs of Solomon

Whether Predestination is Certain?
Objection 1: It seems that predestination is not certain. Because on the words "Hold fast that which thou hast, that no one take thy crown," (Rev 3:11), Augustine says (De Corr. et Grat. 15): "Another will not receive, unless this one were to lose it." Hence the crown which is the effect of predestination can be both acquired and lost. Therefore predestination cannot be certain. Objection 2: Further, granted what is possible, nothing impossible follows. But it is possible that one predestined---e.g. …
Saint Thomas Aquinas—Summa Theologica

Blessed are the Poor in Spirit
Having spoken of the general notion of blessedness, I come next to consider the subjects of this blessedness, and these our Saviour has deciphered to be the poor in spirit, the mourners, etc. But before I touch upon these, I shall attempt a little preface or paraphrase upon this sermon of the beatitudes. 1 Observe the divinity in this sermon, which goes beyond all philosophy. The philosophers use to say that one contrary expels another; but here one contrary begets another. Poverty is wont to expel …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Flimsy Garments
'Their webs shall not become garments.'--ISAIAH lix. 6. 'I counsel thee to buy of me ... white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.'--REV. iii. 18. The force of these words of the prophet is very obvious. He has been pouring out swift, indignant denunciation on the evil-doers in Israel; and, says he, 'they hatch cockatrice's eggs and spin spiders' webs,' pointing, as I suppose, to the patient perseverance, worthy of a better cause, which bad men …
Alexander Maclaren—Expositions of Holy Scripture

The Calling and the Kingdom
'I beseech you, that ye walk worthy of the vocation wherewith ye are called.'--Eph. iv. 1. 'They shall walk with Me in white; for they are worthy.'--Rev. iii. 4. The estimate formed of a centurion by the elders of the Jews was, 'He is worthy for whom Thou shouldst do this' and in contrast therewith the estimate formed by himself was, 'I am not worthy that Thou shouldst come under my roof.' From these two statements we deduce the thought that merit has no place in the Christian's salvation, but all …
Alexander Maclaren—Expositions of Holy Scripture Ephesians, Peter,John

Nineteenth Day for the Holy Spirit on Christendom
WHAT TO PRAY.--For the Holy Spirit on Christendom "Having a form of godliness, but denying the power thereof."--2 TIM. iii. 5. "Thou hast a name that thou livest, and thou art dead."--REV. iii. 1. There are five hundred millions of nominal Christians. The state of the majority is unspeakably awful. Formality, worldliness, ungodliness, rejection of Christ's service, ignorance, and indifference--to what an extent does all this prevail. We pray for the heathen--oh! do let us pray for those bearing …
Andrew Murray—The Ministry of Intercession

Fragrant Spices from the Mountains of Myrrh. "Thou Art all Fair, My Love; There is no Spot in Thee. " --Song of Solomon iv. 7.
FRAGRANT SPICES FROM THE MOUNTAINS OF MYRRH. HOW marvellous are these words! "Thou art all fair, My love; there is no spot in thee." The glorious Bridegroom is charmed with His spouse, and sings soft canticles of admiration. When the bride extols her Lord there is no wonder, for He deserves it well, and in Him there is room for praise without possibility of flattery. But does He who is wiser than Solomon condescend to praise this sunburnt Shulamite? Tis even so, for these are His own words, and were …
Charles Hadden Spurgeon—Till He Come

A Short and Easy Method of Prayer
CHAPTER I The Universal Call to Prayer What a dreadful delusion hath prevailed over the greater part of mankind, in supposing that they are not called to a state of prayer! whereas all are capable of prayer, and are called thereto, as all are called to and are capable of salvation. Prayer is the application of the heart to God, and the internal exercise of love. S. Paul hath enjoined us to "pray without ceasing" (1 Thess. v 17), and our Lord saith, "I say unto you all, watch and pray" (Mark xiii. …
Madame Guyon—A Short and Easy Method of Prayer

All are Commanded to Pray --Prayer the Great Means of Salvation
CHAPTER I. ALL ARE COMMANDED TO PRAY--PRAYER THE GREAT MEANS OF SALVATION, AND POSSIBLE AT ALL TIMES BY THE MOST SIMPLE. Prayer is nothing else but the application of the heart to God, and the interior exercise of love. St Paul commands us to "pray without ceasing" (1 Thess. v. 17). Our Lord says: "Take ye heed, watch and pray." "And what I say unto you, I say unto all" (Mark xiii. 33, 37). All, then, are capable of prayer, and it is the duty of all to engage in it. But I do not think that all are …
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

How to Make Use of Christ as the Life when the Soul is Dead as to Duty.
Sometimes the believer will be under such a distemper, as that he will be as unfit and unable for discharging of any commanded duty, as dead men, or one in a swoon, is to work or go a journey. And it were good to know how Christ should be made use of as the Life, to the end the diseased soul may be delivered from this. For this cause we shall consider those four things: 1. See what are the several steps and degrees of this distemper. 2. Consider whence it cometh, or what are the causes or occasions …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life