Secondly, I was confident in the truth of a certain definite religious teaching, based upon this foundation of dogma; viz. that there was a visible Church, with sacraments and rites which are the channels of invisible grace. I thought that this was the doctrine of Scripture, of the early Church, and of the Anglican Church. Here again, I have not changed in opinion; I am as certain now on this point as I was in 1833, and have never ceased to be certain. In 1834 and the following years I put this ecclesiastical doctrine on a broader basis, after reading Laud, Bramhall, and Stillingfleet and other Anglican divines on the one hand, and after prosecuting the study of the Fathers on the other; but the doctrine of 1833 was strengthened in me, not changed. When I began the Tracts for the Times I rested the main doctrine, of which I am speaking, upon Scripture, on the Anglican Prayer Book, and on St. Ignatius's Epistles. (1) As to the existence of a visible Church, I especially argued out the point from Scripture, in Tract 11, viz. from the Acts of the Apostles and the Epistles. (2) As to the Sacraments and Sacramental rites, I stood on the Prayer Book. I appealed to the Ordination Service, in which the Bishop says, "Receive the Holy Ghost;" to the Visitation Service, which teaches confession and absolution; to the Baptismal Service, in which the Priest speaks of the child after baptism as regenerate; to the Catechism, in which Sacramental Communion is receiving "verily and indeed the Body and Blood of Christ;" to the Commination Service, in which we are told to do "works of penance;" to the Collects, Epistles, and Gospels, to the calendar and rubricks, portions of the Prayer Book, wherein we find the festivals of the Apostles, notice of certain other Saints, and days of fasting and abstinence.