s a theory, fears to assert for fact that which all
the world knows to be false.

_Mr. M._ If infant baptism were then practised, and had been received
from the apostles, why should Origen assert it in his books, and in
preaching, since everybody must have known it sufficiently. Does not
this prove that it was not generally believed?

_Dr. D._ Why, my dear sir, am I not every Sabbath telling how that
Christ died for our sins according to the Scriptures? People do not need
to be informed of it as a truth of history, but they need to be reminded
of it, and to be exhorted in view of it. So of every doctrine, and
everything connected with religion. We tell the plainest, the most
familiar, truths to our church-members, continually; and the common
repetition of those truths is, rather, a proof of their general
acceptation than otherwise.

_Mr. M._ In a court of justice, such testimony as that of Origen would
certainly be conclusive, in the case of a patent-right, or maritime
discovery. But you said that there were other testimonies of equal
weight.

_Dr. D._ TERTULLIAN was born at Carthage, not far from A.D. 150, that
is, about fifty years after the apostles. He wrote, therefore, within a
hundred years of the apostle John. But he was a man of peculiar views,
extravagant in his opinions, an enthusiast in everything. He proves that
the practice of infant baptism was established, by arguing against the
expediency of baptizing children, and unmarried persons, lest they
should sin after baptism. His argument, with respect to both these
classes of persons, is the same. His language is, "If any understand the
weight of baptismal obligations, they will be more fearful about taking
them than of delay." He argued that baptism should be deferred till
people were in a condition to resist temptation. These are his words:

"Therefore, according to every person's condition, and disposition, and
age, also, the delay of baptism is more profitable, especially as to
little children. For why is it necessary that the sponsors should incur
danger? For they may either fail of their promises by death, or may be
disappointed by a child's proving to be of a wicked disposition. Our
Lord says, indeed, 'Forbid them not to come to me.' Let them come, then,
when they are grown up; let them come when they understand; let them
come when they are taught whither they come; let them become Christians
when they are able to know Christ. Why should their inno