errand when they engaged to visit a distinguished Christian minister who had been driven into banishment by a jealous tyrant; but they are taught by the vision that they are under the special care of Him who is “the Prince of the kings of the earth;” for the Saviour appears holding them in His right hand as He walks in the midst of the seven golden candlesticks.  When bearing consolation to the aged minister, each one of them could enjoy the comfort of the promise—­“Can a woman forget her sucking child that she should not have compassion on the son of her womb?  Yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands.” [271:2]

It has often been thought singular that only seven Churches of the Proconsular Asia are here addressed, as it is well known that, at this period, there were several other Christian societies in the same province.  Thus, in the immediate neighbourhood of Laodicea were the Churches of Colosse and Hierapolis; [271:3] and in the vicinity of Ephesus, perhaps the Churches of Tralles and Magnesia.  But the seven angels mentioned by John may have been the only ecclesiastical messengers in Patmos at the time of the vision; and they may have been the organs of communication with a greater number of Churches than those which they directly represented.  Seven was regarded by the Jews as the symbol of perfection; and it is somewhat remarkable that, on another occasion noticed in the New Testament, [271:4] we find exactly seven messengers deputed by the Churches of Greece and Asia Minor to convey their contributions to the indigent disciples in Jerusalem.  There are, too, grounds for believing that these seven religious societies, in their varied character and prospects, are emblems of the Church universal.  The instructions addressed to the disciples in these seven cities of Asia were designed for the benefit of “THE CHURCHES” of all countries as well as of all succeeding generations; and the whole imagery indicates that the vision is to be thus interpreted.  The Son of Man does not confine His care to the Seven Churches of Asia, for He who appears walking in the midst of the seven golden candlesticks is the same who said of old to the nation of Israel—­“I will set up my tabernacle among you, and my soul shall not abhor you, and I will walk among you, and will be your God, and ye shall be my people.” [272:1] In the vision, the “countenance” of the Saviour is said to have been “as the sun shineth in his strength;” [272:2] and the prayer of the Church catholic is—­“God be merciful unto us, and bless us, and cause his face to shine upon us, that that thy way may be known upon earth, thy saving health among all nations.” [272:3]

The preceding statements demonstrate the folly of attempting to construct a system of ecclesiastical polity from such a highly-figurative portion of Scripture as the Apocalypse.  In the angel of the Church some have believed they have discovered the moderator of a presbytery; others, the bishop of a diocese; and others, the minister of an Irvingite congregation.  But the basis on which all such theories are founded is a mere blunder as to the significance of an ecclesiastical title.  The angels of the Seven Churches were neither moderators, nor diocesans, nor precentors, but messengers sent on an errand of love to an apostle in tribulation.