understand at once what these principles and doctrines were. But for the information of others it may be proper to state them distinctly, as they were understood by Mr. Baker, and others like him, who approximated more or less toward the Catholic Church, whether they eventually joined her communion or not: 1. The visible unity of the Catholic Church. 2. The final authority of the Church in deciding doctrine, and the authority of General Councils. 3. The necessity of an Apostolic Succession, and the divine institution of the episcopate. 4. Baptismal Regeneration and Sacramental Grace. 5. The strictly sacerdotal character of the priesthood, including the power of consecrating, and of absolution. 6. The Real Presence in the Eucharist. 7. The sacrificial character of the Eucharist. 8. The propriety of praying for the dead. 9. The merit of voluntary chastity, poverty, and obedience, and of penitential works. 10. The value of ceremonies in religion, and the sanctity of holy places and holy things. {61} However certain persons may modify and explain certain of these doctrines, no one can deny that the general drift of the writings of the Oxford or Anglo-Catholic school, together with that of the writings of the ancient Fathers and of the earlier English divines which are translated or republished by them, was to create and strengthen a belief in these doctrines. They were allowed to be tenable without infidelity to the Anglican Church, by persons in authority and others, who were themselves lower and more Protestant in their opinions. Now, I will take for a moment the position of an Anglo-Catholic, and, upon the basis of the principles I have just enunciated, I will prove that an attitude of hostility to the Roman Church is wrong and absurd, and that the only consistent and tenable ground is that now taken by the Unionists, represented by the _Union Review_.