tain, the other in Ireland. They lived for some years in Rome, where
they knew people from all parts of the world. They had also lived in
Carthage, Africa. One finally settled in Jerusalem, and the other
travelled among all the churches in the principal places of Europe and
Asia. But they had never heard of the man, not even a heretic, who had
denied infant baptism.

Here is another interesting proof. Irenaeus, Philastrius, Augustine,
Epiphanius, Theodoret, wrote catalogues of all the sects of Christians
which they had ever heard of; but, while they make mention of some who
denied baptism altogether, and with it, according to Augustine, a great
part of scripture, they mention no denial of infant baptism by any sect
whatever.

_Mr. M._ I suppose, then, that the only way of disposing of this
argument is by rejecting all testimony except that of the New Testament.
Some say they can prove anything from the fathers; so they insist that
the Bible alone must be our guide.

_Dr. D._ They are right in making that the only and sufficient rule of
faith and practice. But how do these good people and the rest of us know
that the books of the Old Testament, as we have them, were the very
books to which Christ and the apostles referred as the word of God? If
infidels refuse to receive the Bible, saying, 'There is no proof that
these are the identical books known to Christ, and quoted by him and the
apostles,' What shall we say? The Bible itself gives us no specific
direction how to prove its genuineness. It is interesting to observe
that we go to uninspired men to prove that we really have the Bible as
Christ and the apostles sanctioned it. We go to Josephus, neither
inspired nor even a Christian; to the Talmud, to Jerome, Origen, Aquila,
and other uninspired men, to find a list of the books which we are to
receive as given by the inspiration of God. And, as to the New
Testament, we go to Eusebius and other uninspired writers, and find that
the Christians of their days regarded these books as of divine
authority. It is on such evidence as this that we rely for the authority
of those sacred writings, which tell us what are the doctrines,
precepts, and rites, of religion. Now, we see from this that uninspired
testimony to divine things has its use. It is neither wise, nor any
proof of intelligence, to refuse a proper place to such testimony. We do
not ask Josephus nor Eusebius how to interpret these books for us, nor
does their erron