If there were Judaism and Paganism in the early Church, they still, no doubt, linger in our churches to-day. The Church Judaizes in this—that it still puts forms above life. For example, the Roman Catholic Church teaches that if you take a child, and put water upon him, repeating the baptismal formula, and with the _intention_ of baptizing him, the child becomes in that moment regenerate. If he had died the moment before, he would have been damned forever in eternal torments; if he dies the moment after, he will go to eternal bliss in heaven. Now, if an earthly parent should cover his child’s body with camphene, and then set it on fire, because somebody had not baptized it, we should say he was a very cruel parent. But this conduct is attributed to the good God by the Roman Catholic doctrine. Moreover, when an outward form is made thus essential, when everlasting salvation or damnation depends on it, it behooves us to know what it is. Baptism consists of three parts—the water, the formula, and the intention of the baptizer. But as to the water, we may ask, _How much_ is essential? Is it essential that there be enough to entirely immerse the body? The Catholic Church replies, “_No_.” Is the aqueous vapor always present in the air enough? It answers, “No, _that_ is _not_ enough.” At what precise point, then, between these two, does _enough_ begin, does baptism take place, and the child cease to be a child of perdition, and become an heir of salvation? The Roman Catholic Church, being obliged to answer this question, has answered it thus: There is no baptism until water enough to _run_ is put on the child. A drop which will not _run_, does not baptize him; a drop which will run, baptizes him. The difference, then, between these two drops, is the difference to the child between eternal damnation and eternal salvation.(70) How does this sound by the side of the declaration of the apostle Paul—“He is not a Jew who is one outwardly, neither is circumcision outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart”? Judaism, if anything, was an outward institution; Christianity, if anything, is an inward life. And yet that which the apostle Paul said of Judaism we hardly to-day would venture to say of Christianity. “He is not a Christian who is one outwardly, neither is Christianity in outward belief, profession, or aspect; but he is a Christian who is one inwardly.” “O, no!” we say, “there must be a distinction. A man who does not believe in the miracles, for example, may be a good man, but you must not call him a Christian.” But he who follows Christ, we think, is a Christian. And as Christ walks before mankind on the divine road of goodness, truth, love, purity, he who walks on that road _cannot help being a follower_ of Christ, whatever he may call himself.