baptism, we are the children of wrath. In baptism, we are born again, and become children of grace.

Mary. The grace given at baptism is given in an equal degree to all who are baptized?

A. Lucy. To all who are baptized in infancy; and to all those who, in riper years, come with the necessary qualifications of repentance and faith.

Mary. It is after this time then that the difference arises?

A. Lucy. From the time of our baptism, the degree of grace bestowed upon us depends, as our Saviour tells us, on the improvement we make of that which is given us. “He that hath, to him shall be given; and he that hath not, from him shall be taken away even that which he hath."

Mary. This is a very serious thought! Who can tell how much strength and assistance he has lost through his own fault and negligence!

A. Lucy. None of us can tell, my dear Mary; and all, even the best among us, will feel sure, that many good thoughts, suggested by God's Holy Spirit within us, have been suffered to pass unheeded; many good intentions have been left unfulfilled; many opportunities of doing good neglected; many means of grace slighted or unimproved.

Mary. Instead of grieving over the corruption of our nature, we should grieve over the consequences of our own negligence.

A. Lucy. It is most necessary and useful for us to bear constantly in mind that we inherit from Adam a corrupt and sinful nature. Such a recollection will serve to keep us humble and watchful; and will also make us thankful to our blessed Saviour, who delivered us from this wretched state of bondage. It will teach us to judge of others by the only true standard. A good heart cannot be found, except where it is renewed, and made good by the work of God's Holy Spirit; and such a heart will be known by the fruits of the Spirit.

Mary. Will not this view of the universal and equal corruption of human nature make us more severe in judg

ing others? I used to think that some were naturally born more wicked than others; but now I seem to feel that it is all their own fault, and they need no more excuse than others.

A. Lucy. We must not make false excuses for our neighbour any more than for ourselves: but we need not be severe, and we should always make allowance for whatever appears to be a person's natural infirmity. We shall do this the more readily, if we consider that infirmity only as a glass, in which we see the corruption of our own nature reflected. They may be sorely tempted to give way to ill temper and discontent, while we may be naturally cheerful and good tempered; on the other hand, they may be steady and prudent, while we are fond of money and idle pleasures.

Mary. I understand; the degree of corruption will be equally great, though shown in different ways.

What was the other expression that Mr. A. objected to, besides that of a "good heart?"

A. Lucy. He objected to speaking of a man's moral character being good, as separated from his religious faith. For instance, some will say, "Such a man is a good moral character, though he is not a religious man." Mary. And why does Mr. A. object to this?

A. Lucy. Because it is not true; and such an assertion is opposed to this doctrine of the corruption of our nature. What is meant by a good moral man?

Mary. One who performs all his social duties.

A. Lucy. And is there any one of us, sinful and corrupt creatures, who can perform our social duties without heavenly guidance and aid? It is true we may keep free from the sin that does not easily beset us. We may be free from drunkenness, or we may keep from gambling, but we do not see, nor can we see, a consistent moral character built up on any foundation except that of religious principle, springing from well-grounded faith. Mary. In fact, then, when people speak of a "good moral character," they mean simply that a man is free from notorious vices.

A. Lucy. I think they generally mean free from some one notorious vice; and this is spoken of as something

that may safely take the place of religion! For it is always offered as an excuse or palliation, just as the other expression of a "good heart" is used; as if either a good heart," or a good moral character," could exist in any efficient or saving degree, without the grace of God actively working within us. E. A.

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66

A REMEDY FOR HYDROPHOBIA.

ONE Benjamin Kovats, now resident in Transylvania, is the person who is said to be in possession of this most important secret. As a proof that there is no imposture or mistake, the Austrian government, after a careful investigation, have determined on its efficacy, and have appointed Kovats to superintend the management of it in any case that may occur within his reach. The ingredients are as follow:-Six drachms of Asclepias Vincitoxicum, two drachms of the bark of young branches of the service tree (Crataegus Torminalis), and the inner part of nine bulbs of garlic. These are placed together in an unglazed vessel, measuring about half a pint, which is then to be filled with pure water. The mixture must then be allowed to remain so for twelve hours. The lid of the vessel must be then plastered firmly down, and placed near the fire, allowing it to arrive at a boiling state, care being taken that it does not boil over. It must then be removed from the fire, and strained while still warm, and administered while lukewarm. It is only good for a day, and must therefore be every day fresh prepared, and care must be taken not to put the materials, when gathered, on the earth, but in an elevated dry place. The method of administering it is as follows:-Dose for a full-grown man, five large table-spoonfuls; a strong woman, four; children, according to their age, from five to one and a half spoonfuls. It is generally taken only once a day-viz. in the morning, on an empty stomach. When desired, Kovats administers it again in the evening, but in a lesser quantity, although he considers it not necessary to do so. If he knows how long after being bitten a dog or animal which has bitten anybody went mad, the me

dicine is administered to the patient exactly after the same time-i. e. if a dog goes mad nine days after being bitten, the person whom he may happen to bite takes the medicine also nine days after having received the bite. As this is, however, difficult to ascertain, Kovats administers the medicine generally on the ninth day after; or, if the patient begins to display symptoms of uneasiness, as early as the third day, repeating the dose on the sixth day. The medicine is most efficacious when first administered, and therefore he does not think it necessary to apply it till the symptoms of hydrophobia actually appear. The medicine itself causes slight indisposition, most especially in children, for whom he prescribes a little milk. Remarks.-Kovats pays but little attention to the wound itself. He considers it good, but not necessary, to keep the wound in a state of suppuration, or to cauterize it. He has it, he says, by tradition from his forefathers, who formerly brought it with them out of Tartary. It has always succeeded, and he has a quantity of testimonials to its efficacy from persons whom he has treated, and among these six persons who were brought to him bound, and already attacked with the dire disease. These are still alive, and ready to attest the truth of the statement. Count Francis Telki, of Saromberg, has also used the method with success, although some of the persons who came under his care had not yet been actually attacked by hydrophobia, yet they had been bitten by dogs known to be mad. This valuable discovery, which has ever yet baffled the most skilful doctors, has at length resolved the problem of the curableness of hydrophobia, and will prove, we hope, a substantial blessing to humanity. In Austria this will especially be the case, where, according to a recent statistical survey, we find a great number annually die of this hideous malady.-Weekly Paper.