He thought that all the baptised had six sponsors, the three on earth and three in heaven. Those in heaven were the guardian angel of the child, the saint whose name the child bore, and the saint to whom the church was dedicated in which the baptism took place; and that, as it was the duty of earthly sponsors to look after and pray for their godchildren, so it was the privilege and pleasure of their heavenly patrons to watch and intercede for their welfare. He did not see why Christians should not ask the prayers of those in bliss, as well as the prayers of those in contest; and he contended that this was a very different matter from Romish invocation of saints, that invested the blessed ones with all but Divine attributes, and which he utterly repudiated. He quoted Latimer, Bishop Montague, Thorndike, Bishop Forbes, in the seventeenth century; and Dean Field, and Morton, Bishop of Durham, etc., as holding precisely the same view as himself. Of course his doctrines to some seem to be perilously high. But in the English Church there are various shades of dogmatism, and the faintest tinge to one whose views are colourless is a great advance. The slug at the bottom of the cabbage-stalk thinks the slug an inch up the stalk very high, and the slug on the stalk regards the slug on the leaf as perilously advanced, whilst the slug on the leaf considers the snail on the leaf-end as occupying an equivocal position. Catholicism and Popery have really nothing necessarily in common. The first is a system of belief founded on the Incarnation, the advantages of which it applies to man through a sacramental system; while the latter is a system of ecclesiastical organisation, which has only accidentally been linked with Catholicism, but which is equally at home in the steppes of Tartary with Buddhism. Popery is a centralisation in matter of Church government: it is autocracy. A man may be theoretically an Ultramontane without being even a Christian, for he may believe in a despotism. And a man may be a Catholic in all his views, without having the smallest sympathy with Popery. As a matter of fact, the most advanced men in the English Church are radically liberal in their views of Church government; and if they strive with one hand to restore forgotten doctrines, and reinstate public worship, with the other they do battle for the introduction of Constitutionalism into the organisation of the Church of England, the element of all others most opposed to Popery.