For the Albany Centinel.

CYPRIAN. No. III.

IF from Crete we pass to Jerusalem, we shall there discover

equally striking evidence that St. James, the brother of our Lord, possessed in that place the pre-eminence of a Bishop in the Church. In the first council that was held there, in order to determine the controversy which had arisen in regard to the circumcision of Gentile converts, we find him pronouncing an authoritative sentence. His sentence, we may remark also, determined the contro versy. "Wherefore my sentence is, says he, that we trouble not those who from among the Gentiles are turned unto God." In Acts xxi. 17 and 18, we are told "that when St. Paul and his com→ pany were come to Jerusalem, the brethren received him gladly; and that the next day following, Paul went in with them unto James, and all the Elders or Presbyters were present." Acts xii. 17, it is said, that "Peter, after he had declared to the Christians to whom he went, his miraculous deliverance, bade them go and show these things to James and to the brethren." In Galatians ii. 12, St. Paul says, "that certain came from James," that is, from the Church of Jerusalem to the Church of Antioch. Surely these passages strongly indicate that James held the highest dignity in the Church of Jerusalem. The brethren carry Paul and his com pany to him as to a supreme officer. He has Presbyters and Deacons in subordination to him. When messengers are sent from Jerusalem to other Churches, it is not done in the name of the Presbyters and Deacons, or of the Church of this place; it is done in the name of James. Do not these considerations prove that James was the supreme ruler of this Church?

If, however, any one shall think these considerations not satisfactory in proof of the point in question, when we add to them the testimony of ancient writers, the subject, I trust, will no longer admit of a reasonable doubt. According to Eusebius, Hegesippus, who lived near the times of the Apostles, tells us that James, the brother of our Lord, received the Church of Jerusalem from the Apostles. Clement also, as he is quoted by the same author, tells us, "that Peter, James, and John, after the ascension of Christ, chose James the just to be Bishop of Jerusalem." And in the Apos tolical constitutions, the Apostles are introduced as speaking thus: "Concerning those that were ordained by us Bishops in our life time, we signified to you that they were these, James the brother of our Lord was ordained by us, Bishop of Jerusalem, &c." St. Jerome also says" that St. James, immediately after the passion of our Lord, was ordained Bishop of Jerusalem by the Apostles." And Cyril, who was afterwards Bishop of the same Church, and whose testimony, therefore, has peculiar weight, calls St. James the first Bishop of that diocese. To all this evidence we may add the testimonies of St. Austin, of St. Chrysostom, of Epiphanius, of St. Ambrose. And even Ignatius himself, who lived in the Apostolic age, makes St. Stephen the Deacon of St. James. I trust it will no longer be doubted that James was the first Bishop of Jerusalem.

The Apostolic authority was also manifestly communicated to Epaphroditus. St. Paul in his Epistle to the Philippians ii. 25, calls him the Apostle to the Philippians. "But I supposed it neces sary to send to you, Epaphroditus, my brother and companion in labor and fellow-soldier, but your Apostle." Accordingly St. Jerome observes, "by degrees, in process of time, others were ordained Apostles by those whom our Lord had chosen"-as that passage to the Philippians shows; "I supposed it necessary to send unto you Epaphroditus, your Apostle." And Theodoret, upon this place, gives this reason why Epaphroditus is called the Apostle to the Philippians. "He was intrusted with the Episcopal government, as being their Bishop." But these are parts of scripture on which the advocates of Episcopacy place the least reliance.

In the three first chapters of the Revelations of St. John, we find absolute demonstration of the existence of the Episcopal dignity and authority, at the time in which this work was written. In these chapters, St. John gives us a description of the seven Bishops, who superintended the interests of the Church in the seven principal cities in the Pro-Consular Asia. Our Lord is represented as sending seven Epistles to the seven Churches of these cities, directed to the seven Angels of the Churches, whom he calls the "seven stars in his right hand." From all the circumstances that are mentioned, it undeniably appears that these seven Angels were so many single persons, invested with supreme authority in the Churches; that is to say, they were the Bishops of those Churches.

I say it manifestly appears, that these seven Angels of the Churches, whom the Lord calls the "seven stars" in his right hand, were single persons. They were not the whole Church or collective body of Christians. This is proved incontestably from these considerations. The whole Churches, or collective body of Christians, are represented by "seven candlesticks," which are distinguished from the "seven stars," that are emblems of the Angels, the Bishops. They are constantly mentioned in the singular number. "The Angel of the Church of Ephesus." The Angel of the Church of Smyrna," and so of the rest. And in the Epistle to Thyatira it is said, "I know thy works.” “I have a few things against thee." "Remember how thou hast heard." "Thou hast kept the word of my patience.' This is the style which is used when the Angel or Bishop of the Church is addressed. But when what is said relates to the people, the style is altered, the plural number is then used. "The devil shall cast some of you into pri son." "I will reward every one of you according to your works. That which ye have, hold fast till I come." And this variation in the number, proves that some parts of these Epistles relate to the whole Church, and others only to the Angels. But what places this subject beyond all reasonable doubt is this circumstance: The titles of Angels and stars are constantly applied in the book of Revelation to single men, and never to a society or number of men. Our Lord is called the "morning star and the sun," and the twelve Apostles are called "twelve stars," and "twelve Angels."

It is evident, therefore, that the seven stars or Angels in the book of Revelation are single persons. That these persons possessed supreme authority in the Churches, is also demonstrated from these

considerations. These Epistles are addressed to them alone. The Churches are called candlesticks, and they the stars that give light to the candlesticks. The seven Angels are praised for all the good which they had done, and blamed for all the evil which hap pened in the Churches. The Angel of Ephesus is commended because he could not bear them that were evil, and had tried those who called themselves Apostles, and were not so," which seems to imply that he had convicted them of imposture. The Angel of Pergamos is reproved for having them " who hold the doctrine of Ba laam, and he is severely threatened unless he repented." This shows that he possessed authority to correct these disorders, or he could not justly be menaced with punishment for permitting them. The Angel of Thyatira also is blamed for suffering " Jezebel," who called herself a prophetess, to teach and seduce the people. And the Angel of Sardis is commanded" to be watchful, and to strengthen those who are ready to die," otherwise our Lord threatens to come on him " as a thief; at an hour which he should not know." These circumstances demonstrate, that under the appellation of Angels, and also under the emblems of stars, are represented, in the Revelations of St. John, the Bishops of the Churches, as the ancient Fathers also imagined.

It appears, then, that at the time St. John wrote this book, which closes the canon of scripture, there were seven supreme rulers of the Churches, or, in other words, Bishops in the Pro-Consular Asia. If, however, we are able to prove from the most early accounts of the primitive Church, that there were Bishops settled in these Churches at or near the time when this Epistle was sent to them, the subject will no longer bear a controversy. Let us see how this point stands. The book of Revelations was written, according to the testimony of ancient writers, towards the end of the reign of the Emperor Domitian. We are told, that in a short time after the death of Domitian, St. John, being recalled from banishment by Serva, went to Ephesus, and took upon him the care of the Church in that city, in the presence of seven Bishops. Is it not more than probable that these are the seven Bishops alluded to in the three first chapters of the Apocalypse. The numbers are the same, and all the Churches were included in the Pro-Consular Asia, of which Ephesus was the metropolis. But if this cannot be absolutely demonstrated, yet without the aid of this circumstance, we can prove as much as we wish on the present subject. We know that about this very time Ignatius tells us that Onesimus was Bishop of Ephesus. We know from the scriptures themselves, that some time before this, Timothy had been made Bishop of Ephesus by St. Paul. We know that there was an uninterrupted succession of twentyseven Bishops, from his time to the period in which the great council of Chalcedon was held in the fourth century. There was then, undoubtedly, a Bishop of Ephesus, the metropolis of the Pro-Consular Asia, at the time in which the Apocalypse was written. We know also, that not long after the time of St. John, Sagaris was Bishop of Laodicea. The Philadelphians had a Bishop amongst them when Ignatius wrote his Epistle to them. He exhorts them to be dutiful to him. Polycarp, we are sure, was also about this time Bishop of Smyrna. Do we not derive from these facts that are well

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The Apostolic authority was also manifestly communicated to Epaphroditus. St. Paul in his Epistle to the Philippians ii. 25, calls him the Apostle to the Philippians. "But I supposed it neces sary to send to you, Epaphroditus, my brother and companion in labor and fellow-soldier, but your Apostle." Accordingly St. Jerome observes, "by degrees, in process of time, others were ordained Apostles by those whom our Lord had chosen”—as that passage to the Philippians shows; "I supposed it necessary to send unto you Epaphroditus, your Apostle." And Theodoret, upon this place, gives this reason why Epaphroditus is called the Apostle to the Philippians. "He was intrusted with the Episcopal government, as being their Bishop." But these are parts of scripture on which the advocates of Episcopacy place the least reliance.

In the three first chapters of the Revelations of St. John, we find absolute demonstration of the existence of the Episcopal dignity and authority, at the time in which this work was written. In these chapters, St. John gives us a description of the seven Bishops, who superintended the interests of the Church in the seven principal cities in the Pro-Consular Asia. Our Lord is represented as sending seven Epistles to the seven Churches of these cities, directed to the seven Angels of the Churches, whom he calls the "seven stars in his right hand." From all the circumstances that are mentioned, it undeniably appears that these seven Angels were so many single persons, invested with supreme authority in the Churches; that is to say, they were the Bishops of those Churches.

I say it manifestly appears, that these seven Angels of the Churches, whom the Lord calls the "seven stars" in his right hand, were single persons. They were not the whole Church or collective body of Christians. This is proved incontestably from these considerations. The whole Churches, or collective body of Christians, are represented by "seven candlesticks," which are distinguished from the "seven stars," that are emblems of the Angels, the Bishops. They are constantly mentioned in the singular number. "The Angel of the Church of Ephesus." The Angel of the Church of Smyrna," and so of the rest. And in the Epistle to Thyatira it is said, "I know thy works." "I have a few things against thee." "Remember how thou hast heard." "Thou hast kept the word of my patience." This is the style which is used when the Angel or Bishop of the Church is addressed. But when what is said relates to the people, the style is altered, the plural number is then used. "The devil shall cast some of you into pri son." "I will reward every one of you according to your works. That which ye have, hold fast till I come." And this variation in the number, proves that some parts of these Epistles relate to the whole Church, and others only to the Angels. But what places this subject beyond all reasonable doubt is this circumstance: The titles of Angels and stars are constantly applied in the book of Revelation to single men, and never to a society or number of men. Our Lord is called the "morning star and the sun," and the twelve Apostles are called " twelve stars,” and “twelve Angels.”

It is evident, therefore, that the seven stars or Angels in the book of Revelation are single persons. That these persons possessed supreme authority in the Churches, is also demonstrated from these

considerations. These Epistles are addressed to them alone. The Churches are called candlesticks, and they the stars that give light to the candlesticks. The seven Angels are praised for all the good which they had done, and blamed for all the evil which hap pened in the Churches. The Angel of Ephesus is commended because "he could not bear them that were evil, and had tried those who called themselves Apostles, and were not so," which seems to imply that he had convicted them of imposture. The Angel of Pergamos is reproved for having them "who hold the doctrine of Ba laam, and he is severely threatened unless he repented." This shows that he possessed authority to correct these disorders, or he could not justly be menaced with punishment for permitting them. The Angel of Thyatira also is blamed for suffering " Jezebel," who called herself a prophetess, to teach and seduce the people. And the Angel of Sardis is commanded" to be watchful, and to strengthen those who are ready to die," otherwise our Lord threatens to come on him " as a thief; at an hour which he should not know." These circumstances demonstrate, that under the appellation of Angels, and also under the emblems of stars, are represented, in the Revela→ tions of St. John, the Bishops of the Churches, as the ancient Fathers also imagined.

It appears, then, that at the time St. John wrote this book, which closes the canon of scripture, there were seven supreme rulers of the Churches, or, in other words, Bishops in the Pro-Consular Asia. If, however, we are able to prove from the most early accounts of the primitive Church, that there were Bishops settled in these Churches at or near the time when this Epistle was sent to them, the subject will no longer bear a controversy. Let us see how this point stands. The book of Revelations was written, according to the testimony of ancient writers, towards the end of the reign of the Emperor Domitian. We are told, that in a short time after the death of Domitian, St. John, being recalled from banishment by Serva, went to Ephesus, and took upon him the care of the Church in that city, in the presence of seven Bishops. Is it not more than probable that these are the seven Bishops alluded to in the three first chapters of the Apocalypse. The numbers are the same, and all the Churches were included in the Pro-Consular Asia, of which Ephesus was the metropolis. But if this cannot be absolutely demonstrated, yet without the aid of this circumstance, we can prove as much as we wish on the present subject. We know that about this very time Ignatius tells us that Onesimus was Bishop of Ephesus. We know from the scriptures themselves, that some time before this, Timothy had been made Bishop of Ephesus by St. Paul. We know that there was an uninterrupted succession of twentyseven Bishops, from his time to the period in which the great coun→ cil of Chalcedon was held in the fourth century. There was then, undoubtedly, a Bishop of Ephesus, the metropolis of the Pro-Consular Asia, at the time in which the Apocalypse was written. We know also, that not long after the time of St. John, Sagaris was Bishop of Laodicea. The Philadelphians had a Bishop amongst them when Ignatius wrote his Epistle to them. He exhorts them to be dutiful to him. Polycarp, we are sure, was also about this time Bishop of Smyrna. Do we not derive from these facts that are well

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