"What avails it," the lecturer goes on to say, "that the preaching priest tells the congregation that sacraments and saints will not save them, and omits to mention the confessional, if the confessing priest tells them, as he does in this 'book' which he puts into their hands, quoting from the 'Roman Catechism,' that almost all the piety, holiness, and fear of God, which, through the Divine mercy, are to be found in Christendom, are owing to sacramental confession?" (Pp. 30, 31.) The priest _does not omit_ to mention the confessional, but let this pass. If there is any meaning in this query, it is, leaving aside the question about the prayers of saints, that it is of no avail to preach the necessity of inward renovation and holiness, if "sacraments" are taught to be the necessary means of grace. Yet the lecturer quotes, on p. 25, a Homily of the Church of England, which says that we obtain "grace and remission, as well of our original sin in baptism [what! saved by 'sprinkling?'] as of all actual sin committed by us after our baptism, if we truly repent and turn unfeignedly to Him again." The same Church of England proposes also, at the option of human nature, along with the method of repenting by yourself, without extrinsic aid, the following "inferior method," by the confessional, which is pretty strongly urged on the sick man, as the best of the two. "Here shall the sick person be moved to make a special confession of his sins, if he feel his conscience troubled with any weighty matter. After which confession, the priest shall absolve him (if he humbly and heartily desire it) after this sort: Our Lord Jesus Christ, Who hath left power to His Church to absolve all sinners who truly repent and believe in Him, of his great mercy forgive thee thine offences: And by His authority committed to me, _I absolve thee from all thy sins_: In the Name of the Father, and of the Son, and of the Holy Ghost. Amen." {139} Let us turn to the Catechism of the Church of England, and we shall find a little more about "sacraments," and particularly the Holy Communion. "Qu.--What meanest thou by this word _Sacrament?_ A.--I mean an outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ Himself, _as a means whereby we receive the same_, and a pledge to assure us thereof. Qu.--How many parts are there in a Sacrament? A.--Two: the outward visible sign, and the inward spiritual grace. Qu.--What is the outward part or sign of the Lord's Supper? A.--Bread and wine, which the Lord bath commanded to be received. Qu.--What is the inward part, or thing signified? A.--The body and blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper. Qu.--What are the benefits whereof we are partakers thereby? A.--The strengthening and refreshing of our souls by the body and blood of Christ, as our bodies are by the bread and wine."