trust in the blood of Christ for the forgiveness of all his past sins, as the baptized person may eat of the Lord's Supper.

In Scripture, the type is often called by the name of the antitype, and the antitype by the name of the type; (the not observing of which has led to the error of transubstantiation in the Church of Rome.) Thus, when the Scriptures call Christ the Lamb, it means (not that he was actually a lamb,) but that he was that which was typified by the lamb. Likewise the calling the Lamb the passover, means that it was the type of Christ, (slain,) who was the real passover.

So also when Christ says of the bread, "this is my body which is broken for you," &c.) he means that it is typical of his broken body; and likewise of the cup. And when he calls his

flesh, bread indeed," he means simply that bread typifies it; i. e. as men live literally by breaking (i. e, by eating) bread, so likewise in trusting in his broken body and shed blood, men live spiritually; (and not the absurdity that his body is actu ally made out of flour, made into dough and then baked, instead of its actually having been flesh and blood.)

PART THIRD.

INFANT BAPTISM COMPARED WITH THE SCRIPTURE.

CHAPTER I.

"What saith the Scriptures,"
""how readest thou ?”

Peter (an inspired commentator on, and an eye witness of the fulfilment of the Scriptures) says, in Acts iii. 22, 23, quoting from Deut. xviii. 18, 19, "Moses truly said unto the fathers, 'A Prophet,' [i. e. Christ] shall the Lord God raise up unto you of your brethren, like unto me; him shall ye hear in all things :" "And it shall come to pass, that every soul which will not hear that prophet shall be destroyed from among the people;" thus showing that the Israel of God was not destroyed, and a new Israel formed to whom God should fulfil the new covenant which he had made, (the covenant was that "he would put his Spirit in the house of Israel after those days,") but that those who would not obey should be cut off from Israel; and will any body say, after reading Luke i. and ii., that Zacharias, Elizabeth, Mary, Joseph and Nathaniel, (of whom Christ said he was an Israelite indeed) were not of the spiritual Israel.

That Israel under the law is the same as the Israel under the gospel, also corresponds with Paul in Rom. xi. 16 to 23: speaking of ISRAEL, he says, "and if the ROOT [Abraham] be holy; so are the BRANCHES," (i. e. the Jews ;) "and if SOME [not all] of the BRANCHES be broken off, and thou [a Gentile convert] being a wild olive tree, wert graffed in among them, and with them partakest of the ROOT, and fatness of the olive tree;” “thou wilt say, then the branches were broken off, that I might be graffed in. Well, because of unbelief they were broken off, and thou standest by FAITH." "Behold therefore the goodness and

severity of God, on them which fell severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou shalt be cut off: and they also if they abide not still in unbelief, shall be GRAFFED IN," "AGAIN."

That the church under the gospel is not a new church, but the same as the church under the law, is evident from the fact, that the church, both under the law and the gospel, is called not only the children of Abraham by faith, but Israel, as will be seen by the following quotations: in Gen. xxxii. 28, it reads, "And he said, thy name shall be called no more Jacob, but Israel; for as a prince hast thou power with God, and with men, and hast prevailed;" and we find by verse 12 of this chap. that he inherited the promise made to Abraham his father, "that in him [Abraham] all the nations of the earth should be blessed;" v. 12 reads, "And thou saidst I will surely do thee good, and make thy SEED [or children] as the sand of the sea, which cannot be numbered for multitude;" and we find in Rom. ix. 7, 8, that this seed was not the natural descendants of Abraham, but all believers, whether they were Jews or Gentiles: it reads, "Neither because they are the seed [or children] of Abraham, are they all children, but in Isaac shall thy seed be called; that is they which are the children of the flesh, these are not the children of God, but the children of the PROMISE are counted for the SEED," i. e. the children (by faith) in all nations (that God had promised Abraham and Israel that they should be the fathers of,) they are the children. That this promise included all believers circumcised and uncircumcised; those under the law, and those under the gospel, is further evident from Rom. ii. 25 to 29: it says "for circumcision verily profiteth, if thou keep the law, but if thou be a breaker of the law, shall not thy circumcision be counted for uncircumcision?" "Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? For he is not a Jew [or Israelite] which is one outwardly, neither is that circumcision which is outward in the flesh. But he is a Jew," [or child of Abraham]" which is one inwardly, and circumcision is that of the heart, [in or by] the Spirit." And also in Rom. iv. 11, 12, 14, 16, 17, 18, 22, 23, 24, it reads,

"and he received the sign [or seal] of circumcision; a seal of the righteousness of faith-that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed to them also; and the father of circum cision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham. For if they which are of the law be heirs, faith is made void, and the promise is of none effect: Therefore, it is of faith that it might be by grace, to the end that the promise might be sure to all the seed, [or believers] not to that only which is of the law, [or by natural descent] but to that also which is of the faith of Abraham, who is the father of us all, (as it is written I have made the father of many nations)-who against hope BELIEVED in hope, that he might become the father of many nations: therefore it was imputed to him for righteousness. Now it was not written for his sake alone, that it was imputed to him ; but for us also, to whom it shall be imputed, if we believe," &c.: and in Gal. iii. 2, 5, 6, 7, 8, 9, 11, 14, 18, 26, it also reads, “This only would I learn of you, received ye the Spirit by the works of the law, or by the hearing of faith? He, therefore, that ministereth to you the Spirit, [it now being the dispensation of the Spirit] doeth he it by the works of the law, or by the hearing of faith? Even as Abraham believed God, and it was accounted to him for righteousness. Know ye, therefore that they which are of faith, the same are the children of Abraham: and the Scripture foreseeing that God would justify the heathen through faith, preached before gospel unto Abraham, saying, in thee shall all nations be blessed. So then they which be of faith, are blessed WITH the faithful Abraham: But that no man is justified by the law, in the sight of God, it is evident; for the just shall live by faith-that the blessing of Abraham might come on the Gentiles through Jesus Christ: that we might receive the PROMISE OF SPIRIT through faith-for if the INHERITANCE be of the law, it is no more of promise: but God gave it to Abraham, by promise. For ye are all the children of God by faith in Christ Jesus.”

And in Rom. iii. 29, 30, it reads: "Is he the God of the Jews