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