well or as badly as any unbaptized baby, and is neither worse nor better than its contemporaries. Manifestly the inward grace is wanting, and therefore no true sacrament is here, for a sacrament must have the grace as well as the sign, The same thing may be said of the Lord's Supper; people do-not seem any the better for it after its reception; a hungry man is satisfied after his supper, and so shows that he has really received something, but the spirit suffers as much from the hunger of envy and the thirst of bad temper after the Lord's Supper as it did before. But why should the grace be "inward," and why is the soul thought of as _inside_ the body, instead of all through and over it? There are few convenient hollows inside where it can dwell, but people speak as though man were an empty box, and the soul might live in it. The sacrament is "a means whereby we receive the same, and a pledge to assure us thereof." God's grace, then, can be conveyed in the vehicles of water, bread, and wine; it must surely, then, be something material, else how can material things transmit it? And God becomes dependent on man to decide for him on whom the grace shall be bestowed. Two infants are born into the world; one of them is brought to church and is baptized; God may give that child his grace: the other is left without baptism; it is a child of wrath, and God may not bless it. Thus is God governed by the neglect of a poor, and very likely drunken, nurse, and the recipients of his grace are chosen for him at the caprice or carelessness of men. Strange, too, that Christians who received God's grace need "a pledge to assure" them that they have really got it; how curious that the recipient should not know that so precious a gift has been bestowed upon him until he has also been given a little bit of bread and a tiny sip of wine. It is as though a queen's messenger put into one's hand a hundred £1000 notes, and then said solemnly: "Here is a farthing as a pledge to assure you that you have really received the notes." Would not the notes themselves be the best assurance that we had received them, and would not the grace of God consciously possessed be its own best proof that God had given it to us? "How many parts are there in a sacrament? Two; the outward visible sign, and the inward spiritual grace." This is simply a repetition of the previous question and answer, and is entirely unnecessary. "What is the outward visible sign, or form, in baptism? Water; _wherein_ the person is baptized _in the name of the Father, and of the Son, and of the Holy Ghost_." This answer raises the interesting question as to whether English Christians--save the Baptists--are really baptized. They are not baptized "in," but only "with" water. The rubric directs that the minister "shall _dip it in_ the water discreetly and warily," and that only where "the child is weak it shall suffice to pour water upon it" It appears possible that the salvation of nearly all the English people