How are we to secure (this is our problem) that from generation to generation men shall continue to feel that in the service of the Holy Communion Christ comes to them as by His own appointment, and they have only to be ready to meet with Him; and that in meeting with Him they are united with the whole Church in the Holy Communion, the Communion of Saints? I believe that the continued recitation of the Creeds in our own and other branches of the Church is the main safeguard, not only for ourselves but also for those who do not say the Creeds, against that combination of Pelagianism and Unitarianism to which men always tend to drift; similarly I can conceive that, just because we uphold the full conception of sacramental worship, others are enabled to receive sacramental grace at their communions. It may be so; I know not. Of course it cannot be received if it is not there; but even if it is there, its full benefit will not be enjoyed except by those who believe in its full power. Two men may stand opposite the same picture; both see the same lines and colours, the accidents; but it may be that only one sees the artistic reality or substance—the Beauty—while the other is blind to it. But the man who finds it does not put it there; the artist put it there; and if he had not done so no one could find it there; so too the reality of the Sacrament is the work of God. But our fruition of it depends on our faith, and even on the exact content of our faith. Now I do not for a moment believe that that faith in the full doctrine of sacramental grace can survive through the centuries, if it is once separated from the whole order which expresses it. Therefore, while I am not entitled to deny, as I am equally not concerned to assert, that the members of other denominations at their communion service receive the same gift that we do; still I say that as trustees for the Catholic order, and considering the matter in the light of the centuries, we have no right to sacrifice any of those means by which this full doctrine has been given to us, and by which perhaps it has been also preserved for them. V.—Fifthly, I would suggest that in any scheme for practical reunion no man must be required to repudiate his own spiritual ancestry. After all, if the Church is the fellowship of the baptized, then our brethren of the separation, as we sometimes call them, are members of the Church; but they are not members of our branch of the Church; and their faith is corporate and active in their membership of their own bodies; consequently we are bound to hold that they and their bodies are parts of the Catholic Church in this time of the division—the division which is due to sin.