pierce corruption beyond the power of the pen. They are bursting paraphrases projected from divinity upon humanity, the spiritual import whereof “holdeth the seven stars in His right hand and walketh in the midst of the seven golden candlesticks” — the radiance of glorified Being.
In Revelation, second chapter, his messages to the churches commence with the church of Ephesus. History records Ephesus as an illustrious city, the capital of Asia Minor. It especially flourished as an emporium in the time of the Roman Emperor Augustus. St. Paul's life furnished items concerning this city. Corresponding to its roads, its gates, whence the Ephesian elders travelled to meet St. Paul, led northward and southward. At the head of the harbor was the temple of Diana, the tutelary divinity of Ephesus. The earlier temple was burned on the night that Alexander the Great was born. Magical arts prevailed at Ephesus; hence the Revelator's saying: “I have somewhat against thee, because thou hast left thy first love . . . and will remove thy candlestick out of his place, except thou repent.” This prophecy has been fulfilled. Under the influence of St. Paul's preaching the magical books in that city were publicly burned. It were well if we had a St. Paul to purge our cities of charlatanism. During St. Paul's stay in that city — over two years — he labored in the synagogue, in the school of Tyrannus, and also in private houses. The entire city is now in ruins.
The Revelation of St. John in the apostolic age is symbolic, rather than personal or historical. It refers to the Hebrew Balaam as the devourer of the people. Nicolaitan church presents the phase of a great controversy, ready to
