in the Revelations, and the only one which survived.

With Ephesus, forty miles from here, where was located another of the
seven churches, the case was different. The "candlestick" has been
removed from Ephesus. Her light has been put out. Pilgrims, always
prone to find prophecies in the Bible, and often where none exist, speak
cheerfully and complacently of poor, ruined Ephesus as the victim of
prophecy. And yet there is no sentence that promises, without due
qualification, the destruction of the city. The words are:

"Remember, therefore, from whence thou art fallen, and repent, and
do the first works; or else I will come unto thee quickly, and will
remove thy candlestick out of his place, except thou repent."

That is all; the other verses are singularly complimentary to Ephesus.
The threat is qualified. There is no history to show that she did not
repent. But the cruelest habit the modern prophecy-savans have, is that
one of coolly and arbitrarily fitting the prophetic shirt on to the wrong
man. They do it without regard to rhyme or reason. Both the cases I
have just mentioned are instances in point. Those "prophecies" are
distinctly leveled at the "churches of Ephesus, Smyrna," etc., and yet
the pilgrims invariably make them refer to the cities instead. No crown
of life is promised to the town of Smyrna and its commerce, but to the
handful of Christians who formed its "church." If they were "faithful
unto death," they have their crown now--but no amount of faithfulness and
legal shrewdness combined could legitimately drag the city into a
participation in the promises of the prophecy. The stately language of
the Bible refers to a crown of life whose lustre will reflect the
day-beams of the endless ages of eternity, not the butterfly existence
of a city built by men's hands, which must pass to dust with the