Not content with this attack on their altar, and the inscription on it, he proceeds to quote and turn their own poets against them: “Certain of your own poets have said, ‘For we are also his offspring.’” Hear him as he proceeds, and see how he wades into their ignorance and superstition, and, above all, how utterly exclusive he is: “For as much then, as we are the offspring of God, we ought not to think that the Godhead is like gold, or silver, or stone, graven by art and man’s device.” Now for the charitable part of his discourse: “And the times of this ignorance God winked at; but now commandeth all men everywhere to repent.” “The times of this ignorance” was before the gospel came, and the “now,” brought in contrast with it, is since the gospel has come. Seeing that the light has come, men are inexcusable to be in ignorance. He proceeds to give a reason for the commandment, “to all men everywhere to repent,” in the following words: “Because he has appointed a day, in the which he will judge the world in righteousness by that man whom he has ordained.” But he knew that some man might call that in question, when he closed up with the following: “Whereof he has given assurance to all men in that he has raised him from the dead.” That is, he has given assurance to all men, by the resurrection of Jesus Christ from the dead, that he will judge the world in righteousness, by that man whom he has ordained. The logic runs thus: As he raised Christ from the dead, he will judge the world; and as he will judge the world, all men, everywhere, are commanded to repent, in view of the judgment. The inscriptions to the unknown God must be set aside, with all the doctrines and commandments of men; the traditions of Jewish rabbis and Romish priests, with all the unauthorized lumber of Protestants, and the devotees to each and all of them, must be shown that they are unauthorized, and the man who shuns to do this, only does half work, or rather, only half does his work, and will be responsible to the great Shepherd and Bishop of souls. HOUSEHOLD BAPTISMS. It is claimed that whole households were baptized, and that these must have included infants; as, for instance, the following: 1. Lydia and her house. All that is said of Lydia is found in two verses, Acts xvi. 14, 15, and the passage contains not one word about an infant, or a child of any sort. It is stated that “she was baptized and her household.” But it is not stated that she was a married woman, that she had any children, much less that she had any infants; and, therefore, there is nothing here about any infant baptism.