bring to knowledge again that which has been forgotten. And there are also other things in relation to this which will come into modern life again as the truth of the sacrament is recognised. So many discussions there have been about the Apostolic Succession, the passing of power from one to another by a sacrament, not recognised as a sacrament in some part of the Anglican Church, but recognised by the Roman Catholic Church as the Sacrament of Holy Orders. There, again, a physical passing of magnetism; there, again, a definite succession, a hierarchy which is an image of the hierarchy in higher worlds. For always religions have reflexions of the realities of the higher worlds, and these reflexions have their power and their use. Now, in the ordinary Protestant community, and even in the great Anglican Church itself, only two sacraments are normally recognised—the sacrament of the altar and that of the font. Outside those, as you know, the Greek and Roman Catholic Churches have others in addition to that of Holy Orders above mentioned—all of them, from the standpoint of the sacramental life, important. They have the Sacrament of Confirmation; but that ought surely to be recognised as a sacrament everywhere, for you have there the essential parts of the sacrament and the conveying of a spiritual power. So also they have the Sacrament of Penance, in which the spiritual power is again conveyed which enables the penitent by effort and repentance to regain spiritual strength when it has been injured by sin. So you have also the Sacrament of Matrimony, and the loss of the sacramental side of marriage has led very largely to its degradation in Protestant countries. So also the Sacrament of Extreme Unction, which is, curiously enough, coming back among Protestants. Look at the accounts of the Guilds of Healing established in the Church—no less than three in the Anglican community. They have restored the sacramental use of oil, founding themselves upon a passage in the New Testament: “Is any sick, let him call the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord”—a sacramental act. You have the oil as the vehicle of the magnetism, the name of the Lord as the word of power, and in putting on the oil ever the sign of the Cross is used. Now it is a very significant thing that that has been brought back definitely by members of the Anglican Church, priests and laity, to-day; and one wonders very much why in the Roman Catholic community, with the occult knowledge of its leaders, it has that use of sacramental oil only at the death-moment, when its great value cannot be utilised. That is one of the points I cannot quite make out in studying the ritual of the Roman Catholic Church.[4]