Although the fundamental doctrine of the _Trinity in Unity_ be not expressly taught or asserted in these epistles, it is nevertheless often and plainly presupposed. Each epistle begins and closes with express mention of two divine persons as equally the author. What Christ says, the Spirit says to these churches. But there is a _third_ divine person often mentioned who is called "God," and "Father." (Ch. ii. 7, 18, 27, etc.;) and in the first verse of chapter third, one speaks who has the seven Spirits of God," where the _Trinity_ is included. Thus, while in these epistles this important doctrine of the adorable Trinity,--a doctrine which lies at the very foundation of a sinner's hope, is obscurely revealed, as being clearly discovered in the preceding parts of the Holy Scriptures; the subsequent part of this book of Revelation is intended, among other objects, to demonstrate _the distinct subsistence and economical actings_ of the co-equal and eternal Three, in the protection and salvation of the church, and in the control and moral government of the universe. Again, on the groundless and chimerical assumption of those expositors who view these epistles as prophetical of seven successive periods of the destiny of the church general, the last estate would be worse than the first,--Laodicea being the worst of all. But this is obviously contrary to the description contained in ch. xx. 1-10, where the saints are represented as in possession and exercise of all their purchased and social rights. Neither does authentic history prove that the church of Christ was more prosperous under the "ten persecutions" by the heathen Roman emperors than in the apostolic age, as the superior condition of the church in Smyrna to that of Ephesus would require. The very contrary is true; and hence the groundlessness of such interpretation, however respectable the names of its authors. The object of our Saviour in all the instructions, counsels, warnings, rebukes and threatenings addressed to these several churches is doubtless the real benefit of his people in after generations;--just as his dealings with the church in Old Testament times, "were written for our admonition and learning." (Rom. xv. 4; 1 Cor. x. 11.) Moreover, some persons have inferred from our Lord's treatment of these churches, a _divine warrant_ for the existence, and an imperative Christian duty for the charitable recognition, of all the conflicting and antagonistic organizations of our time, popularly styled Christian churches. But as the designation, "Christian churches," is in the apprehension of some too general, the term "evangelical" is used by them as restrictive of the term "Christian." Still the question will present itself,--What constitutes a church "evangelical?" And this question is still without any definite answer. Perhaps no two persons would include in one category the same denominations of professing Christians. For example,--Is a community to