what outward rite could more suitably be enjoined upon those who became His disciples, than the washing with pure water? As we have seen already, every proselyte to the Jews’ religion from among the heathen was washed, or baptized, as well as circumcised. In founding the New Testament Church, which was to consist of some of all nations on equal terms with the Jews, the Lord lays aside the distinguishing Ordinance of the Old Testament Church,—circumcision,—and retains that which was _its appendage_ in the case of Gentile converts, namely, baptism. And how delightfully consonant with the character of the New Dispensation was this proceeding! Instead of the painful and bloody rite of circumcision, water only is used;—pleasant and refreshing; and moreover, still more significant: for while circumcision conveyed only the _negative_ idea of the putting away of sin, baptism includes both the removal of uncleanness and the production of its opposite state of purity. In the Commission, then, which the Lord gave to His Apostles, we notice these two things:—first, the universal proclamation to be made of the gospel; and secondly, the limitation of baptism to those who should believe it. No mention is made of the manner in which baptism was to be administered, (of _the form of words_ we shall speak presently) nor is there any distinction of country, condition, sex or age. Every one who should be willing to give in his name to Christ and to be saved by Him, was to partake of the rite of baptism. And this seems the proper place for the remark, that as the use of water was thus made common to both Dispensations, and as no new directions were given, the Apostles would naturally be led to pursue the course which had previously prevailed with respect to the baptism of proselytes to the Jews’ religion. These proselytes had been worshippers of idols, and were therefore to be washed or baptized, in token of their putting away of their idolatry and its accompanying impurities. Proselytes to Christ—from all but the Jewish people—would be of the same description. Circumcision was to cease, and baptism with water alone to be retained, and to be applied alike to Jews and Gentiles. Why then should not the same course be pursued as heretofore? If the children of proselytes had been for the most part baptized with their parents, why should not the same be continued?—The children of believing Jews had received circumcision when eight days old, as the token of the Covenant. Why should the children of those Jews who believed in Christ,—in whom that very Covenant was confirmed, of which circumcision was the token,—why should the children of these believing Jews not have the token of the Covenant, as well as the children of their believing forefathers? The Covenant is one and the same. “The Lord said to Abraham, I will establish my Covenant between me and thee and thy seed after thee, in their generations, for an everlasting Covenant, to be a