plainly, that the Bishops are here represented in a mystical way; and how particularly suitable it was, in this way, to personate them by the name of Angels. They were, indeed, to perform the same office under CHRIST, as a visible human person, which the Angels were under Him as the Logos, in reference to the restitution of souls to their original dignity.

But because even His human nature, though visible in itself, is yet invisible to us, therefore another way was thought of for copying out that heavenly TEλεr, even in the ordinary external visible government of the Church. And here the Bishop was to personate CHRIST Himself, as the High Priest had, formerly, represented the Logos. The seven deacons were to represent the Seven Mystical Angels, as I am very apt to think, they were designed from the very original. I cannot think it casual that the number first pitched on was exactly seven. But, that which more confirms me in this opinion is the real suitableness of the office of the Deacon to the Bishops, as representing the Logos in a visible way, with that of those Angels to the same Logos, as He was invisible. The office of the Angels in general is thus described, by the Author of the Hebrews, that they are ["ministering spirits, sent out for a diaconate."] These are exactly the very terms by which the Church would have expressed the office of these Deacons, if she had been to have described the same office as vested in mortal men. ... They (the Angels) were to stand before the presence of GOD, in a posture of readiness to be sent on messages by Him; and so were the Deacons to stand before the Bishop, to be sent by him on his messages. They were the eyes of the LORD which ran to and fro through the whole earth." So also the Deacons are, in the language of the Ancient Church, called the Oculi Episcopi, for the same reason.... Now we may not wonder why the Bishops are called Angels, in the forementioned mystical immediate relation to our SAVIOUR Himself as the chief" Bishop of our souls ;" because, indeed, in regard of Him, they bear no higher office than that of Deacons... Accordingly the Primitive Church were extremely rigorous in insisting on this very number of their Deacons, in all places, as I

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have elsewhere showed. The council of Neocæsarea imposed it as a universal rule, how great soever the Church were to which the Deacons were to serve; .... a canon, which, though it were at first designed only for their own province of Cappadocia, was, notwithstanding, afterwards extended, first, to the Eastern Empire. . . . afterwards to the Western. . . . Therefore, even then it is much more probable that this number was already received in more Churches than otherwise.

And now the comparisons of the Bishops in Ignatius cannot seem so strange, these things being considered, as they did to Blondell, who had considered none of them. They are generally designed to express the sacredness and excellency of the persons which the clergy bore in these mystical performances. Nor is there any thing in them that is really affected or strained, much less blasphemous, no, nor any extravagant flights of fancy. . . If he were to compare them with the first invisible archetypes of unity, (as that is, indeed, his great design in those epistles, in opposition to the schisms then rising,) then it was very proper for him to take notice only of the two orders which were then immediately concerned in the office of ministration, and then to compare them with God the Father, and the Logos; because as this unity consists in the unity of the Head, and the Scripture tells us that the Head of every man is CHRIST, So also the same Scripture tells us that the Head of CHRIST is GOD... These things, therefore, being thus solidly laid down by the first fathers, in their disputes against their contemporary Heretics and Schismatics, all the inferences thence deduced against them, will follow naturally and undeniably... It will follow, that disunion from the Bishop was a disunion from CHRIST and the FATHER, and from all the invisible heavenly Priesthood, and sacrifice, and intercession. It will follow that disunion from any one ordinary, must consequently be a disunion from the whole Catholic Church, seeing it is impossible for any to continue a member of CHRIST's mystical body, who is disunited from the mystical head of it. It will follow that visible disunion from the external sacraments of the Bishop, is in the consequence a disunion from the Bishop, and

from the whole Catholic Church in communion with him, who ought to ratify each other's censures under pain of schism if they do not.

COLLIER, BISHOP AND CONFESSOR.-Moral Essays, Part III.

'Tis the bulk and serviceableness of business, and the use it has in the world, which makes an employment honourable. And can any thing compare with the Apostles in this particular? Were they not to form and instruct the Church, and to govern the most noble society upon earth? Were they not to publish the Mysteries of Redemption, the offers of the New Covenant, and the glories of the other world! . . . . Fire in the figure of tongues sat upon the heads of each of them. This was an emblem of the gift of languages, and the miracle was as bright as the flame. This was a glorious attestation, this must needs make their commission undisputed, and their character indelible. Should a Prince be proclaimed from the sky, anointed out of the Ampoul, and crowned by an Angel, his authority could not be more visible. . . . I can't help saying, that, in my opinion, a Prince made but a lean figure in comparison with an Apostle. What is the magnificence of palaces, the richness of furniture, the quality of attendance, what is all this to the pomp of miracles, and the grandeur of supernatural power?... A Prince can bestow marks of distinction, and posts of honour and authority; but he can't give the HOLY GHOST, he can't register his favourites among the quality of heaven, nor entitle them to the bliss of eternity. No, -these powers were Apostolic privileges, and the enclosure of the Church. The prerogative royal cannot stretch thus far; these jewels are not to be found in the imperial crown. . . . I need not tell you how much they suffered through their progress, and how gloriously they went off into the other world. But before their departure they took care to perpetuate their authority, and provide governors for the Church. Thus the jurisdiction was conveyed to Bishops and Priests; this succession has continued without interruption for above sixteen hundred years.

LESLIE, PRESBYTER AND CONFESSOR.-Case of the Regale and Pontificate.

When any constitution of civil government dissolves itself, another immediately succeeds; or, if a Monarchy be turned into a Commonwealth, or a Commonwealth into a Monarchy: and consequently that which was dissolved, is no more; but we cannot say that the Church is no more. There is still a Church, though in servitude, and nothing succeeds to it; if it were dissolved, there would be no Church, but nothing would come in its room, unless you will say a privation, that is, the want of a Church.... .....The Church is a society spread over the earth; and, therefore, cannot be dissolved in any one kingdom or state; nor can the concessions of any national Church oblige the Church Catholic; no, nor oblige that national Church herself, otherwise than according to the rules of the Catholic Church; more than a Committee of the House of Lords or Commons can oblige the whole House, or govern themselves by any other rules than those. which are prescribed by the House. . .

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The Church is laid as low and fenceless as the sand under their [Atheism, Deism, &c.] storms, which had long since overwhelmed the City of GOD, (after the change of her governors) if the Almighty promise (Matt. xvi. 18; xxviii. 20.) had not interposed to preserve some embers alive in the midst of these torrents. And they will be preserved till the time appointed by GoD shall come, when His breath shall put new life in them, to lick up that sea that now covers, but cannot drown them. . . . This is the city, the society, over which the temporal governments of the earth have assumed the dominion; and have said, "Let us break their bonds asunder, and cast away their cords from us.".

And let not so weak a thought arise in your minds, as if all this were only the self-seeking of the Clergy, out of pride to advance themselves. Alas! it must have the quite contrary effect with any of them who consider what a heavy charge they have undertaken, and what account will be exacted from them, for their faithful discharge of it! That the blood of all those souls who perish through their negligence or default, will be required at their

hands! That they have to wrestle, not only with flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against wicked spirits that are set up in high places! And whoever opposes these with that truth and freedom that is necessary, instead of honour must expect reproach and persecution; of which it is not the least that they cannot vindicate the honour of CHRIST's commission without being thought to seek their own glory. Yet that must not hinder; the successors of the Holy Apostles must be content to pass, as they did, "through evil report and good report, as deceivers, and yet true."

WILSON, BISHOP, CONFESSOR AND DOCTOR.-Private Thoughts.

"He that entereth not by the door into the sheepfold," &c. A lawful entrance, upon motives which aim at the glory of God and the good of souls; an external call and mission, from the apostolic authority of Bishops.

"A stranger will they not follow;" that is, they ought not to follow such as break Catholic Unity. . .

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Whoever is associated in the Priesthood of CHRIST, ought, in imitation of Him, to sacrifice himself for the advantage of His Church and for all the designs of God. . . .

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"Bishops and Priests," saith St. Ambrose," are honourable on account of the sacrifice they offer." The power of the keys and the exercise of that power, the due use of confirmation, and previous to that of examination are matters of infinite and

eternal concern.

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(At the Lord's Supper. Before the Service begins.) May it please Thee, O GOD, who hast called us to this ministry, to make us worthy to offer unto Thee this sacrifice for our own sins and for the sins of the people. Accept our service and our persons, through our LORD JESUS CHRIST, who liveth and reigneth with Thee and the HOLY GHOST, One GOD, world without end. O reject not this people for me and for my sins. Amen.

(Upon placing the Elements upon the Altar.) Vouchsafe to receive these Thy creatures from the hands of us sinners, O Thou self-sufficient GOD!