m in their respective
spheres, and controls them as they move in their orbits. He walks in the
midst of the candlesticks, as the sun in the system of nature, trimming
and snuffing the lamps that they may burn more clearly.

This is the second epistle sent from Christ to the church of Ephesus.
Paul, who is thought to have planted this church, (Acts xviii. 19,) had
written to those Christians some thirty years before, while he was a
prisoner in Rome. (Eph. i. 4; vi. 20.) Paul and John were nothing more
than Christ's amanuenses,--"the pen of a ready writer." (Ps. xlv. 1; 1
Cor. iii. 7.)--"The angel of the church" is at once a symbolic and
collective name, including also the idea of representation:--not a pope
or any other prelatic personage. No doubt in our Saviour's estimation
the saints take precedence here of the "bishops (overseers.) and
deacons," as they do in Phil. i. 1; Eph. iv. 8-12. All ecclesiastical
officers are Christ's gift to the church; but the object or recipient of
the gift is more valued than the gift. And just here is the point where
prelates "do greatly err, not knowing the Scriptures." They have
arrogated to themselves the honourary title of "clergy;" and for the
sake of distinction, and to give plausibility to their ambitious
pretensions, call the membership of the church the "laity,"--contrary to
the express decision of the unerring Spirit. Peter cautions the
"elders" that they be not as "lords over God's _heritage,"_--_lot,
clergy;_ where it is obvious that the body of the people, as
distinguished from their rulers, are denominated the _clergy._ Moreover,
it is evident to any unbiased reader, that the membership, and not a
bishop only, are addressed by our Lord in these epistles; as when he
says,--"some of you." (v. 10.) Hence it may be inferred that there is no
proof in these epistles on which to erect the antichristian hierarchy of
diocesan prelacy; and consequently that ecclesiastical government is by
divine right, lodged in the hands of a plurality of presbyters.

Christ notices what is commendable, before he administers reproof. "I
know thy works."--There seems to be an incompatibility between the
"patience" commended, and not being able to "bear them which were evil."
But patience under persecution or any other providential dispensation,
is perfectly consistent with an enlightened zeal against error and
immorality. Indeed, the two graces,--patience and zeal, are inseparable
in themselves, and