The book of the Revelation paraphrased; with annotations on each chapter. Whereby it is made plain to the meanest capacity:

CHAP. III.

The Text.

1 AND unto the Angel of the Church in ¹ Sardis, write, These things saith he that ² hath the Seven Spirits of God, [see Chap. 1.4.] and the Seven Stars, [Chap. 1.16, and 2, 1.] I know [and observe] thy Works, that thou hast a Name ³ [or a more than ordi∣nary Repute,] that thou livest [according to Christ's Doctrine, and art zealous in the Outward Profession of it;] ⁴ and [or, but] art [indeed] dead ⁵ [as to the perfect Purity of Religion, and its Life and Power, over thy Faith and Manners, Eph. 2.1. 1 Tim. 5.6. 2 Tim. 3.5. James 2.20.]

Annotations on CHAP. III.

¹ Sardes, or Sardis, is distant about Thirty Three Miles from Thyatira, Southward; It was antiently, as appears by its Ruines, a Magnificent, Splendid, and Proud City, as be∣ing the Seat of King Croesus; for which Reason, (as well as from an Allusion to the Precious Stones of that Name, which(a) 1.1 Pliny asserts were called so from this Place, as being first found there) it may typifie, a splendid and stately Church-suc∣cession, which has a Name, or a Repute in the World. It is now (as the Learned Doctor(b) 1.2 Smith, an Eye-witness, te∣stifies, (who could not but weep at the sight of it) a most miserable Village, inhabited only by Shepherds and Herdsmen, and a few ignorant Christians, without Church or Priest;

whereby may be providentially set forth the Real Deadness of this Church-state, and the Desolation it is to suffer.

² Sardis is thought to be the Type of the Churches of the Reformation, under the Favour and Protection of Reformed Princes, in a condition of External Splendor: Because, (1.) It succeeds that of Thyatira, which is the Type of Reformed Churches, under the Tyranny of Popish Princes; to which State the Reformation succeeded, begun by Luther, A. D. 1517. (2.) Because there is no mention made of Balaam, or Jeze∣bel, or Nicolaitism, in this Succession; which shews, that they had escaped from under the power of the Apostasy, typified by them. (3.) Because the same Title is given to Christ here, as is made use of in the Ephesine Succession, the Type of the A∣postolical Church; whereby seems to be intimated, that the Church began now to be Reformed according to the First Pri∣mitive and Apostolical Pattern: only it is here Remarkable, that it is not said, that Christ holdeth the Seven Stars in his Right Hand, but barely, that he hath them; to shew, perhaps, by the Omission of those Remarkable Words, that they had departed from the True Apostolical Model, which Christ had or held in his Right Hand; that is, had in great Honour. Nei∣ther is this to be taken for a groundless, and a loose Interpre∣tation; or a Licentious Fancy (as Dr. Hammond calls the like Conjectures of Mr. Brightman,) seeing, that in such a Concise Prophecy, God (whose Glory it is to conceal a thing, Prov. 25.2.) hath given us sometimes but slender hints, or intimations of great Truths; and that the Addition, or taking away of but a Letter in a Name, (as in the Names of Abra∣ham, Sarah, and Jeconiah; for which see Grotius on Jerem. 22.24.) is of great import in Scripture. And of how much greater signification then, may be the leaving out so material a part of Christ's Title, in a Prophecy so brief and mysteri∣ous?

³ From whence it appears, that this Church has a Reputati∣on in the World for its outward profession; but is very much wanting in inward Life, Truth and Holiness.

⁴ So And frequently signifies in Scripture.

⁵ Ephesus had only lost its First Love; but this Church was really dead, as to the True Spirit and Power of the Gospel, and the perfect simplicity and purity of it.

2 Be watchful [in observing the Times and Seasons of Christ's coming, Dan. 12.12. Matth 24.42-51. Rev. 16.15.] and strengthen [or uphold, and sustain,] the things ⁶ which remain [i. e. the necessary Truths which shall remain until Christ's coming; and which thou hast kept entire; but] that are ready to die [as to the Power and Life of them:] for I have not found thy works [of Reformation, according to the Gospel,] ⁷ perfect before God [so as to be able to stand before the Glory of his Kingdom, when it shall begin to appear; or to endure the Severity of his Tryal, whatsoever Esteem they may have amongst Men, Luke 16.15.]

⁶ By 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the rest, seems to be meant those Necessary Works, and Articles of Belief, which they had kept alive, or entire; and were to remain, during the following Successi∣on of the Church, until Christ's Coming, as being Necessary Truths, which would endure Tryal; and were essential to the being of it, as a Church: in which sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken in this Prophecy; as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signi∣fies in Authors, the remaining, or succeeding part of the Day.

⁷ Filled up, or compleated, as the Rude Lineaments of a Picture, are said to be filled up by a Painter, when he comes to draw it to the Life; See Hammond on Matth. 5.17. Here this Church is blamed for not carrying on the Reformation to its utmost perfection; and for suffering necessary Truths to decay, and be almost ready to die.

3 Remember ⁸ therefore how [i. e. with what Sincerity and Zeal,] thou hast received, and heard [the Doctrine of Truth, at the begin∣ning of the Reformation;] and hold fast [what thou didst then receive,] and repent [of thy Deadness, Verse 1. thy Negligence and imperfections, Verse 2. and thy Departure from the Princi∣ples thou hast received and heard.] If therefore thou shalt not watch ⁹ [and wait for the Kingdom of God, Mark 15.43.] I will come on thee, as a Thief ¹⁰ [i. e. unexpectedly,] and thou shalt not know [by reason of not watching over the Times and Seasons which God has shewn unto his Servants,] what hour I will come unto thee [in my Kingdom, and discover thy Defects, and Unsuitableness to it.]

⁸ Here they are called upon to look back upon the Model of their First Reformation, which they had swerved from; and to hold fast those Principles, and to repent and amend what was faulty.

⁹ Here is intimated, as also in the second Verse, that this Church was careless, and slow to believe, and expect Christ's second coming in his Kingdom, before the Day of Judg∣ment.

¹⁰ This Phrase signifies in Scripture, a sudden and a surpri∣sing Judgment; as Matth. 24.42, 43. Luke 22.39, 40. 1 Thes. 5.2. And here is intimated the sudden coming of the Kingdom of Christ upon this Church, to its great surprize and amazement; occasioned by its ignorance of the disagreeable∣ness of its own State to it; or it's not knowing that it would have come so soon, or that she should have been so entirely removed by its First Appearances.

4 Thou hast a few Names ¹¹ [or excellent Persons, Acts 1.15.] e∣ven in Sardis [although almost dead;] which have not defiled [no, not] their Garments [Jude 23: but have carefully avoided all the Corruptions of this State, and have had their Works perfect be∣fore God;] and they shall walk with me in white ¹² [Garments; i. e. be favoured by me, and honoured in my Kingdom, and be justi∣fied,

and declared righteous:] for they are [in my sight] worthy [of it; as having kept themselves white, or undefiled.]

¹¹ Excellent persons, and therefore known by Name, as Exod. 33.12. God is said to know Moses by Name; that is, after a special and particular manner. Or it is a Metaphor, either from Moses's taking the Names of the Children of Israel, Numb. 3.40, 43.26, 53, 54. or from the High priests bearing their Names upon the Stones on his Breast-plate; which being the Foundation Stones of the New Jerusalem, (Chap. 21.) the Names written on them, may be put to signifie Excellent, A∣postolical Members of the Church.

But here we are to note, that these Excellent and undefiled persons, were but a few; and therefore it is dangerous to fol∣low the Majority, or Multitude of this Church, according to what is observed concerning the Sardian(a) 1.3 Stone that it hath but a very little of a pale or white colour mixt with its red.

¹² Or shining Garments, (Matth. 17.2.) which were such as Kings used to wear, and bestow upon their Favourites; whereby also Chearfulness and Innocence is signified, and Pu∣rity and Righteousness, Eccles. 9.8. Rev. 19.8.

And from this Verse we may observe, That this Church may be Communicated with without sin; there being some of its Members (although a few) who remain in it, without being defiled: and that the whole Church is spoken to, and is said to have those Exellent Names, and the undefiled Names are not blamed for having, or suffering the corrupt, as in Pergamus, and Thyatira; which are manifest Indications, that Sardis is not an Apostatical, but a True, and a Reformed Church.

5 He that overcometh [the Corruptions of this State] the same shall be clothed in white Raiment [Vers. 4. Rev. 19.8.] and I will not blot ¹³ out his Name out of the Book of Life [i. e. he shall be enrolled amongst the Members of my Kingdom, Dan. 12.1. Rev. 13, 7.17, 8.20, 12, 15.21, 27.22, 19.] but I will ¹⁴ confess his Name before

my Father, and before his Angels [i. e. I will make him be publick∣ly acknowledged and commended at the last day.]

¹³ This Phrase occurs, Exod. 32.32. Psalm 69.28. and seems to be taken from the Custom recorded, Ezra 2.62, 63. where we read, That the Jews kept Registers of the Genealo∣gies of their Priests; in which, if a man were not found, he was put from the Priesthood, as polluted. It was also an anti∣ent Custom (alluded to, as some think, in this place) of En∣rolling the Names of Citizens, and Blotting them out of the Publick Registers, when they had forfeited that Priviledge; From whence also came the Custom of blotting Names out of the Diptychs of the Church. But from whatsoever Custom the Phrase is taken, it plainly relates to the Rewards which will be bestowed upon the Saints of this Church-Interval in Christ's Kingdom.

¹⁴ Expressions taken from the Day of Judgment; noting the Gracious Requital Christ will afford them, for confessing his Name in greatest purity, Matth. 10.32. Luke 12.8.

6 He that hath an Ear, let him hear what the Spirit saith unto the Churches.

7 And to the Angel of the Church in ¹⁵ Philadelphia, write, These things saith he that is holy, [or the Holy, who will shortly erect a holy Church, and Kingdom,] and he that is true [or The True; who will bring to pass what he has promised concerning his Church;] he that hath the Key ¹⁶ of David [i. e. full power of dis∣posing all things concerning his Kingdom;] he that openeth [a Door to his People;] and no man shutteth [against them;] and shut∣teth [against his Enemies] and no man openeth [i. e. hath Sovereign and irresistible Power; and will conduct his People through all Difficulties, to such a Church-State, as they shall never be depri∣ved of by their Enemies.]

¹⁵ Sardis represents those Churches of the Reformation, which have a Repute, or Name in the World, but want the

inward Life and Spirit of the Gospel; and Philadelphia seems to be the Type of the Reformed Churches which are low in Outward Strength and Esteem, but very strict in observing Christ's Word and Commands; which Characters I shall not venture to adapt to any particular Churches; but leave them to the impartial consideration of all concerned, as they may be gathered from the Text it self. Philadelphia is distant a∣bout Twenty seven Miles from Sardis, a City (as Strabo notes) never very Populous and Famous, because it was sub∣ject to Earthquakes; which yet withstood the Fury of the(a) 1.4 Turks with great Constancy and Gallantry, when all the rest of Asia had submitted; and has now(b) 1.5 in it Four Churches of Greeks, and about Two Thousand Christians: which are no contemptible Remarks, as to our present pur∣pose, and would induce a Man to think, that the Divine Wisdom has afforded us some faint Resemblances of the little outward strength or power of this Church-state, and of its strict adherence to the Truth, and of the Ample Reward God will afford it; even in the Fate of the City from which it is de∣nominated. And, (if any thing be to be gathered from the Names of these Churches) the Nature and Qualities of this State are plainly discovered in its Name; Philadelphia signi∣fying Brotherly Love; as if this Church-State were to be esta∣blished upon that Principle, and not upon power outward splendor and superiority, Luke 22.24-30. See Grotius on that place, and on the parallel places in the Gospel.

¹⁶ An Expression taken from Isa. 22.22. where Eliakim (a Type of Christ, as his very Name imports, signifying one raised, or setled by God) has the Key of the House of David given him; whereby is denoted, Christ's Government over his Church; a Key being an Ensign of Government; and David's

House, Family, or Court, being a Type of the Church, espe∣cially as it shall be in the New Jerusalem, the City of David, or the Messias, who is the Great King of it.

8 I know thy Works [to be perfect before God:] behold [and ¹⁷ let it be noted and remarked,] I have set before thee, [or, given thee,] an open ¹⁸ door [i. e. a hopeful occasion, and means, of free∣ly and effectually propagating the Truth; and a prospect of bet∣ter things, and greater Liberty;] and no man [although they shall often attempt it,] can [be able to] shut it, [or, hinder you of this Liberty; but it shall continue accompanied with great efficacy, notwithstanding your many Adversaries, until my coming;] for thou hast a little [outward ¹⁹, worldly] strength [Force and Pow∣er to protect and countenance thee;] and [yet for all that] hast kept ²⁰ my Word [or Gospel; as to Faith and Practice purely and entirely; and hast discharged thy Office faithfully:] and hast not denied my Name ²¹ [by entertaining any degrees of Anti-Christian Corruptions, which bear not my Name, or were not instituted by me, but hast openly avowed and professed my Name, as sole King and Law-giver of my Church.]

¹⁷ Behold, is a Particle denoting the importance of the thing to be delivered.

¹⁸ This is the true Import of the Phrase: for which see and compare Hosea 2.15. Acts 14.27. 1 Cor. 16.9. 2 Cor. 2.12. Colos. 4.3. And from this, and what follows, we may take notice, that this Church, although often denied Li∣berty of Preaching the Gospel (in which sense Grotius un∣derstands the shutting of the Door here mentioned,) should yet enjoy it, in despight of all opposition, and never have it wholly shut against them; and that this open Door, should af∣ford them a Prospect, and a hope and confidence of enjoying a more perfect State of things.

¹⁹ By Strength cannot here be understood inward and spi∣ritual strength, or Zeal and Courage to propagate the Truth, with all Boldness and Success; for that was great in them, and they have a high Character and Commendation given them for

it, by our Saviour; But by Strength must be understood, out∣ward humane Strength, Advantages and Authority, in respect of Birth, Power, Reputation for Learning, Riches, or the like; in which the Might of this World consists, 1 Cor. 1.25-28. but especially Countenance and Protection from the Secular Powers; of which they had but little, as having been in a pa∣tient afflicted Condition, and under Restraints; as appears from Vers. 8, 10.

²⁰ To keep Christ's word, denotes their faithful preaching, and professing the Gospel, and their strict adherence to it, which is called, keeping the Charge of the Lord, in the Old Testament; which Ministers are to do in their own Persons; as appears from Ezek. 44.8. where, in a Vision of the New Jerusalem, (when this Philadelphian State comes to its perfection) those Priests are reprehended by God, who kept not the Charge of his holy things, but set keepers of them in his Sanstuary for themselves.

²¹ By Name here seems to be meant, the Name written on his Vesture, Rev. 19.16. viz. King of Kings, and Lord of Lords; that is, Supreme Disposer of all the Kingdoms of the World, and sole Governour of his Church, which is his King∣dom. And this strict adherence of this Church, to the Word or Commandments of God only, is opposed to the departure of the Sardian and Ephesine Succession, from what they had re∣ceived and heard.

9 Behold I will ²² make them [who are] of the [part of the] ²³ Syna∣gogue of Satan, [and by them, I mean those] which say they are Jews [or Pure, Primitive Christians] and are not, but do lye [by such false pretences:] Behold I will make them [by my providence and in∣ward convictions] to come and Worship before thy Feet [i. e. to shew ²⁴ the greatest honour and submission unto thee; learn of thee; and joyn in Communion with thee; although in an inferior de∣gree of esteem,] and to know [i. e. be convinced, and acknowledg,] that I have Loved thee [as my pure and undefiled Church, Cant. 6.

4, 9. and have shewn it by preserving thee, notwithstanding all their endeavours to the contrary.]

²² In the Greek it is, I give, the Present for the Future, as is usual; and them is added as a necessary Supplement; and the Words supplied as they ought to be, may be very well rendred thus; Behold, I will give unto thee them of the Synagogue; i. e. I will bring them, or fetch them in, and present them unto thee.

²³ By the Synagogue of Satan, is meant (as has been shewn on Chap. 2.9.) those who in the Smyrnaean Succession, intro∣duced Blasphemous or Idolatrous Doctrines and Practices into the Church, under pretence of Judaism or Israelitism; that is, pure, and primitive Christianity: and therefore by Conse∣quence, here must be meant, some of the Reformation (that Interval, or Succession being here described), who lie, and de∣ceive others by the same false pretence; not into Satanical, or Antichristian Blasphemy or Idolatry; but Defilements, (Verse 9.) that is, Corrupt Additions to God's Worship; which are cal∣led, Defilements, or impure Mixtures, by the Prophet Ezekiel, Chap. 43.8. and Lyes, Prov. 30.6. Isa. 29.13. But yet we are to take notice, that they are not called, The Synagogue of Satan; but They, or Them of the Synagogue; to signifie, that only a Prevailing Party amongst them were defiled; and that their Errors were not Idolatrous (as theirs were who are reprehended in the Epistle to the Church of Smyrna, called therefore, The Synagogue of Satan) but corrupt, or defiled, and false, or lying Additions; which yet were not so much their own Inventions, as taken up by them from Anti∣quity; whence they are called, not The Synagogue, but Of the Synagogue; as being of their party, and Imitators of them, under pretext of Conformity to the Ancient Synagogue of the Smyrnaean Succession, which first introduced those Corrupti∣ons.

²⁴ All which may be implied in this Phrase; to lye prostrate at ones Feet, being the highest Act of Honour and Submissi∣on, amongst the Eastern Nations; for so Joseph's Brethren (which may be no unfit Type of what is here foretold), Gen. 42, 6.44.14. who had been the Authors of his Afflictions, came and bowed down before him to the ground, when he was exalted to be the Chief Governour in Aegypt: and it being also a Custom for Scholars to sit at the Feet of their Masters; to Worship at their Feet, may denote their learning of them, and joyning with them in their Worship, but as in an inferiour de∣gree of Knowledge and Esteem; according to the Expressions of the Prophet, Isa. 60.14. from whence this place seems to be taken. And the words also may be interpreted thus, to come and worship [God] before thy Feet; according to a pa∣rallel place of the Apostle, 1 Cor. 14.25.

10 Because thou hast kept [and observed] the word ²⁵ [or precept] of my patience [i. e. of the Patience which I taught, and practised; especially in expecting, with me, the coming of my Kingdom; and that in a low and mean condition:] I also will keep thee [or this Church State entire] from the hour [or suddain and unexpected time] of ²⁶ Temptation [or general Tryal;] which shall come upon all the World to try them that dwell on the Earth [whether their Church States are pure or no; and to purify some, and destroy others, Dan. 12.1. Malach. 3.2, 3. 2 Pet. 2.9. 1 Cor. 3.11.-15.]

²⁵ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies a Precept or Doctrine of Patience; in the sense that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Word, is taken, 1 Cor. 1.18. and to keep the Word (as the Phrase is frequently used in John's Gos∣pel) is to observe that Precept; and that chiefly with reference to a patient Expectation of Christ's Coming, as the Phrase is taken 2 Thes. 3.5. and Rev. 1.9.

²⁶ This, I suppose, is to be understood concerning the pour∣ing out of the Vials; as shall be endeavoured to be shewn, when they come to be considered.

11 Behold I come [to try and judg them,] quickly [or on a sudden after this period of the Church begins to appear;] hold that fast which thou hast [received and kept,] that no man take ²⁷ thy Crown [i e. rob thee of that reward thou shalt have in my Kingdom.]

²⁷ No Churches so perfect, but that it is possible for them, if left to themselves, to be perverted; and no Man so nigh the Goal, but he may lose the Prize, if he be not, by the Grace of God, made watchful, and careful. And here we are to ob∣serve, that these Promises are taken from the New Jerusalem-state in Christ's Kingdom, and that they are made after the most ample and plainest manner to this Church-state; because of its greatest purity, and patience, in expecting that Kingdom, and its fitness to receive it, in the near approach of it in the New Jerusalem.

12 [For] Him that overcometh [the temptations of this poor and despised Church State,] will I make a ²⁸ Pillar in the Temple of my God [i. e. he shall be a Member of a strong, fixt, and stable Church State,] and he shall go no more out [of it, for it shall not be changed.] And I will write ²⁹ upon him [or, upon this Pillar] the Name of my God [Jehovah] and the Name of the City of my God [The Lord is there, Ezek. 48.35.] which is ³⁰ new Jerusalem [i. e. the prefect Gospel State in Christ's Kingdom, Hebr. 12.22.] which cometh down out of Heaven from my God [i. e. shall be established by God's more immediate Power, and by abundant Manifestati∣ons of Gifts and Graces, Ezek. 43.4, 5, 6, 7, 8. Gal. 4.26. see on Rev. 21.2, 3.] and I will write upon him my new Name [Rev. 19.16.22, 4. i. e. he shall be ³¹ a Member of my Kingdom, who am King of Kings, and Lord of Lords. See before on verse 8. and Isa. 56.5. Rev. 19.12.]

²⁸ In allusion to the Two Pillars before Solomon's Temple, called Iachin and Booz, from their strength and stability, 1 Kings 7.15, 21. The Apostles also are called Pillars, Gal. 2.9. and the Church, the Pillar of Truth, 1 Tim. 3.15. and Christians are compared to a Temple, and its Stones or Pillars, Eph. 2.21. 1 Pet. 2.5.

²⁹ This may perhaps be an Allusion to the Inscriptions which were used to be put upon Pillars. Hence the Title of the sixteenth Psalm is in the Greek rendred, An Inscription up∣on a Pillar; and Absalom's Pillar, 2 Sam. 18.18. might have probably his Name graven on it.

³⁰ New is often in Scripture put for excellent, or perfect. And this State may be called New, because the visible Glory of it did then first appear; and it was a strange, or new thing, it being known, or believed before by few.

³¹ For to be called, and to be, are of the same import in the Hebrew Phrase.

13 He that hath an ear, let him hear what the Spirit saith unto the Churches.

14 And unto the Angel of the Church of the ³² Laodiceans write; these things saith the Amen ³³ [i. e. The God of Truth, Isa. 65.16. who will perform what he has promised, 2 Cor. 1.20. and will in this period put a final end to all things;] the Faithful and True Witness [who hath performed punctually, what hath been hi∣therto promised by the Father, and will go on to do so to the end; although the Truths he hath delivered may seem never so incredible, Chap. 1.5.] the beginning ³⁴ of the Creation of God [i. e. of the First Creation of all things; and of the New Crea∣tion or Constitution of things after the Resurrection, of which he was the first Born from the Dead, Col. 1.18. Rev. 1, 5.21, 1.]

³² This State succeeds the Philadelphian State, and there∣fore must be after the Thousand Years Kingdom of Christ, or the New Jerusalem, of which Philadelphia is a Type, as ap∣pears from Verse 12. It seems to be a State in which there was a great Remissness of the extraordinary Zeal which was shewn in the former Succession, during Christ's Kingdom; and its Name denoting (as Grotius remarks) The Judging of the People, it may from thence be probably concluded, that it is that State, during which the great Judiciary Act of Judging the People, or Nations, is to be performed. Rev. 20.8-15.

where occasion will be given of discoursing more largely of this Matter. It was once a most Famous and Rich City, as this Church-state is described to be at the seventeenth Verse, but is now only a heap of Ruines, and inhabited by none but wild Beasts; so that Monsieur Spoon, after all his search, could not find out where its Church stood; Christ having spewed it utterly out of his Mouth.

³³ Amen signifies Truth; and denotes also the End, or Con∣clusion; and being put before what follows, concerning the beginning of the Creation of God, implies, that what con∣cerns the End of Church-states, is the chief thing typified by this Church.

³⁴ Christ is said to be the beginning of the Creation of God, (1.) Because he was in the beginning with God, when all things were made by him, John 1.1. as being the first born of every Creature; that is, being above, and before all Crea∣tures whatsoever, and the Cause of them, Col. 1.15-17. (2.) because he was the beginning of the New Creation, or Constitution of things under the Gospel, Col. 1.18. 2 Cor. 5.17. and the Author of the New Heavens, and New Earth; or the New and Excellent State of things in his Kingdom upon Earth. And (3.) because he is the Beginning, the First Born from the dead, Colos. 1.18. which Title he here takes, because this Church-Period extends until the End of all Earthly Things; when follows the beginning of the New Creation or Constitution of things in his Kingdom of Glory. But of this more on the Three last Chapters.

15 I know thy works [and thy whole state and condition,] that thou art neither cold [i. e. neither void of all zeal for that Philadel∣phian glorious State of my Kindom, which is now withdrawn from the very new Earth, Rev. 20.11.] nor hot [i e. nor fervent∣ly zealous for it, according to the extraordinary Love which that State requires:] I ³⁵ would [that I may speak after the man∣ner of men,] thou wert cold [for then being destitute of all Love, which is the Life of a Christian Church, thou wouldest be in a

deadly state, and fitted for destruction] or ³⁶ hot [for then the vehement flame of thy Love, would have been irresistible, ••nd unextinguishable; and all things here below, would have been utterly contemned, in respect of me; Cant. 8.6, 7.]

³⁵ Christ does not wish that they were cold, simply and absolutely, but comparatively, that they were rather so, than in such a State of Indifferency, which was dangerous to them∣selves, and more troublesome and displeasing, in some respects, unto himself. And the whole Expression is taken from the manner in which Men are wont to express themselves, when any thing is displeasing unto them; and is not to be too Rigorously insisted upon in every part of the Simili∣tude.

³⁶ By Heat and Fire is meant Divine Love in Scrip∣ture; and by Coldness, on the contrary, is meant the absolute privation of it, which is the Death of the Soul, whose Life consists in the Love of God and Christ. This appears from several Expressions, especially in the Book of Canticles; where (Chap. 8.6, 7.) the Spouse, which is Christ's Church, in its most lovely Philadelphian State, in his Kingdom; repre∣sents the Love it has for him, by a strong vehement flame, or heat, such a one as can be kindled only from the Lord (as the Words may be translated), and which could not possibly be extinguished; nor could be translated from him to any o∣ther; but perfectly contemned and rejected all Earthly things, when they stood in competition with him. Now this being the Love which the Spouse had for Christ, in its perfect State (which is elegantly set forth in that Book) the Heat which is here wanting in this Laodicean State, must be such a fervent one, as that was, which was in the foregoing State; which was vehement, heavenly, overcoming all Difficulties, and preferring Christ, and things above, beyond all Earthly things whatsoever; yea, counting them as dross and dung, when compared with Christ. See Grotius, and Dr. Patrick on Canticles 8.6, 7.

16 So then [or therefore, after all this long debate within my self, what I should do with thee, which art so troublesome, and uneasy to me; this is the conclusion of the whole matter, that] because thou art ³⁷ luke-warm, and neither cold [as some of the other Church-states were, which I have therefore destroyed,] nor hot [to the degrees of the state of the new Jerusalem, so that I can∣not pitch my Tabernacle any longer with thee, nor take thee up unto me, except thou overcomest the evils of this State, by following my counsels and hearkning to my rebukes, Rev. 20.11.21, 2, 3.] I will [I speak still after the manner of men, be∣cause of your infirmity,] spew ³⁸ thee out of my mouth [i. e. I will wholly rid me of the uneasiness I have been under, and will have neither thee, nor any other Church-state any more upon Earth]

³⁷ By Lukewarmness is not meant an indifferency to all Religion; but an indifference to that higher, Heavenly State of Love and Glory, which Philadelphia was raised to. For it is plain, from a diligent compare of this Prophecy, that after the Philadelphian State of a Thousand Years, there is to be another Church state; which is called (Rev. 20.9.) The Camp of the Saints, and the Beloved City; which must be this State of Laodicea, because it is the only one that remains af∣ter the Philadelphian; and therefore its Lukewarmness must be such as is consistent with the Love of God (for else the Members of it could not have been said to be loved by Christ, Verse 19.) and is only so in respect of the higher Fervors of the Philadelphian State, which is the Holy(a) 1.6 City, which comes down from Heaven, like a Bride, with a most vehement Flame of Love for Christ her Husband; and after a Thousand Years of True Glory, was translated, or fled away with Christ into Heaven, into a Glorious State of Eternity; whereas this State is described, as being on the Earth, (Rev. 20.9.) and as retaining too much Love to the Glories and Enjoyments of

their Earthly State; although the Lustre of the Presence of Christ, manifested, during the Thousand Years, was with∣drawn; and as not having such a vehement Love for being with Christ, as to contemn all the Gold and Riches (which are mentioned in the next Verse) and all the Worldly substance of its Earthly State, for a Heavenly State with Christ; which it would have done, if it had had the Love of the Spouse in the Canticles.

³⁸ This is a Metaphor from lukewarm Water, which pro∣vokes Vomiting, and casts off from a sickly Stomach what loads it, and is nauseous or uneasie to it; and is used in Scri∣pture(a) 1.7 to signifie the utter dispeopling of a Nation: in which sense it seems here to be taken for the total removal of this, and all other such like Church-States; as being uneasie to Christ, because of their imperfections; who would now be no more contented with any State but a Heavenly, Perfect, and Ʋnchangeable one; such a one, as no Waters could quench, nor any Floods drown, and which was to be set, as a Seal upon his Heart, Canticl. 8.6, 7. And accordingly, Christ is here representented, as uneasie under this State, rather than angry with it; and as deliberating, and at last resolving what to do with it; which is intimated by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Illative Particle, no∣ting a Conclusion drawn from Premises deliberated of, and con∣sidered; and the Result is, That he could not indeed de∣stroy them in his Anger, by Fire from Heaven, as he would their Enemies, the Nations, (Rev. 20.9.) because he had a Love for them, and they were not cold in their Love to him; neither could he take them in the State they were in, unto himself in Heaven; and therefore he was at last resolved to spew all Earthly Church states out of his Mouth, and have no more

such upon Earth, by reason of the Imperfections and Corrup∣tions they were subject to, when left to themselves, and his more immediate presence was withdrawn from them.

17 [And this will I do] because ³⁹ thou sayest I am [still as] rich [as I was before, and in the possession of the same Glorious State;] and [not only so] but I am encreased with Goods, and [which is more,] have need of nothing [but am in a perfect, self-sufficient State:] and knowest not [such is the ignorance of Man when left to himself,] that thou art wretched [or, The wretched, full of wants and defects;] and miserable [or, The miserable, in a help∣less condition,] and poor [in grace, and glory] and blind [or igno∣rant, seeing not thy wants, nor the remedy of them,] and naked [or i•• a shameful condition; in respect of the former; now the Bride, and her Husband are retired, and God dwelleth not with thee, Rev. 20, 11.21, 2, 3, 4.]

³⁹ Here is shewn the Ground of their Lukewarmness, and the Reason why Christ would spew them out; because they thought that their present State was as Glorious as their for∣mer; and as much to be chosen, as that which had the full Glo∣ry of the New Jerusalem.

18 [And therefore,] I counsel thee [out of my Love to thee, verse 19.] to buy [or, obtain and procure] of me [what I will freely give thee, if thou will be sensible of thy own unwor∣thiness, and inability of thy self to procure it, Isa. 55.1, 2.] Gold tried in the fire [i. e. the most precious and most pure Wis∣dom of my Kingdom in Heaven above, Prov. 2, 4.3, 14. Zeck. 13.9. Math. 13.44, 45, 46. 1 Pet. 1.7.] that thou mayest be rich [in good and perfect works before God, Luke 12.21. 1 Tim. 6.17, 18.] and white raiment [i. e. unspotted and perfect Holiness, such as is required in my Kingdom;] that thou mayest be Cloathed [with my Righteousness, Rev. 19.8.] and the shame of thy nakedness [or thy shameful nakedness] do not appear [when I come to Judgment, Rev. 20.12-15] and anoint thy eyes with Eye-Salve [i. e. with clear knowledg that thou mayst see and discern betwixt the dark and imperfect state thou art in, and the glo∣rious

entire light and perfection of the former, Rev. 21.23, 24.22, 5.]

19 [Thou art the Camp of my Saints upon Earth, and the beloved City, and therefore have I permitted the Nations to gather themselves to Battel against thee, and to encompass thee, Rev. 20.8, 9.] for as many as I Love [and whom I Love, I Love unto the end, John 13.1.] I rebuke [as I have done thee for thy lukewarmness] and chasten [by afflictions, as thou hast been by the coming up of Gog and Magog against thee, Rev. 20.8, 9.] be zealous therefore [after a higher, and a more glorious state, and that in Heaven,] and repent [of thy lukewarmness, for to this end have I rebuked and chastened thee.]

20 [And to shew what Love I have for thee] Behold [and let it be taken special notice of,] I stand [waiting with an unwearied patience,] at the door [of the Heart and Conscience of each per∣son amongst you,] and ⁴⁰ knock [or use frequent and loud impor∣tunities, by the motions of my Holy Spirit, Cant. 5.2. Prov. 1.20-] if any ⁴¹ man [or any one of the Saints of this beloved City; for to them, and concerning them, I now speak, and not of their Church State, which I will certainly spew out of my Mouth;] hear [and obey] my ⁴⁰ voice [and all that I have loved will do so, John 10.27, 28, 29.13, 1.] and open the door [of his Heart, by removing all wilful impediments;] I [who have now withdrawn my glorious presence,] will come unto him, and will sup with him, and he with me [i. e. I will dwell with him, pos∣sessing his Soul with my Gifts and Graces, and will communicate my self after a friendly and a familiar manner unto him in my Heavenly Kingdom, Luke 14.15. John 14.20, 23. Rev. 19, 9.21, 3.]

^{40 40} It was the antient custom to knock, and call aloud at the same time.

⁴¹ Christ before spoke to the Church of Laodicea; here he speaks to the Members of it; to whom he promises high∣er, and more intimate communications of himself; altho he had resolved to ease himself of their imperfect Church State.

21 To him [or that person,] that overcometh [the evils of this State, by hearing and obeying my voice, and opening unto me,] will I grant to sit with ⁴² me in my Throne [in my Kingdom, whilst I judg the Nations, Satan, Death and Hell; and then to reign with me to all Eternity; John 17.22-24. Rev. 20.8-15.] even as I also overcame [Temptations, Sin, Death and Hell,] and am ⁴³ set down with my Father in his Throne [in Heaven John 17.5.]

⁴² Here Christ and his Saints are represented as sitting in one and the same Throne; in allusion to the Thrones of the antient Eastern Kings, which were very large, and in the form of a Bed or Couch, so that many persons might sit in them at once, Cant. 3.7.

⁴³ Mr. Mede(a) 1.8 observes on this verse, that although the glorified Saints are said to sit here with Christ on his Throne; that yet none but Christ God-Man is said to sit with the Father on his Throne; because no Creature is capa∣ble of the priviledge of sitting on God the Father's Right Hand in his Throne; that being a Godlike Royalty altogether incommunicable.

22 He that hath an ear to hear, let him hear, what the Spirit saith unto the Churches.

Notes

• (a) 1.1

  Hist. Lib. 37.8.
• (b) 1.2

  Notit. Septem Asiae Eccles. pag. 133.
• (a) 1.3

  Boet. de Gemmis. 2. 80.
• (a) 1.4

  Smith de Statu Sept. Eccles.
• (b) 1.5

  Spoon's Voyages.
• (a) 1.6

  Canticl. ••.6, 7. Rev. 20, 11.21, 2, 3.
• (a) 1.7

  Levit. 18.25, 28.20, 22. Jerem. 9.19. Ezek. 36.13.
• (a) 1.8

  Pag. 905.