be considered a Christian church in which the "doctrine of Balaam" is taught? Does the law of charity require the recognition of an organization as a Christian church, in which a "Jezebel would be suffered to teach, and to seduce the servants of Christ?" Is that a Christian church which denies the supreme deity of Christ, and rejects the seals of the covenant of grace,--the only charter of the Christian church's existence, on earth? Or is that combination to be viewed as a Christian church which has no regular ministry, but expressly rejects the "pastors and teachers" of Christ's appointment and the morality of the sabbath? These, and many other questions of similar or analogous import, will suggest negative answers to all who fear God, respect his authority, and are free from the bewildering effects of popular error. It ought to be considered that all these _seven_ churches were _one church_, as originally constituted, having the same,--that, is, a divine, scriptural organization. And although in the divine forbearance, they were still owned by Christ, notwithstanding the errors, heresies and immoralities which had crept into them; yet it is manifest that he threatens some of them with divorce, total extinction in case of impenitence. He has indeed fulfilled his awful threats in making them a desolation. Is it reasonable to suppose that he would reorganize these, or recognise others which incorporate the same or the like corruptions in doctrine and practice for tolerating which he has "removed their candlestick," or "spued them out of his mouth?" (_Absit blasphemia_.) To say so, or write so, does not manifest the "charity which rejoiceth not in iniquity, but rejoiceth in the truth." Alas! the present condition of the church general contains frequent evidences, that our Saviour's affectionate counsels, solemn warnings, and awful threatenings, are neither duly pondered nor dutifully regarded. CHAPTER IV. With this chapter the prophetical part of the Apocalypse begins. This is the place where the third division of the book commences, of which intimation had been given to John.--"Write ... the things which shall be hereafter." (Ch. i. 19.) The third is therefore much the largest part of the whole book, comprising all from the 4th to the 22d ch. It is also to be noticed that the fourth and fifth chapters are properly of the nature of an introduction to what follows, presenting to view, as it were, a grand theatre on which are to be exhibited the dramatic characters and events which constitute the outline of history in the church and the world from the apostle's time till the consummation of all things.