When Moses received directions from the Lord concerning the consecration of Aaron and his sons, he was commanded (as we read in Ex. xxix. 4,) to “bring them unto the door of the tabernacle of the congregation, and wash them with water;” and then to put the Priestly garments upon them. In short, by the law almost all things were purged by water, as well as by blood;—the one having as distinct and definite a signification as the other. And so familiar and forcible was this figure of water among the Jews, that many of the prophecies and promises relating to the Messiah and the spiritual blessings to be enjoyed in the times of the gospel were couched under it and conveyed by it. By Isaiah it is said of Him, “So shall He _sprinkle_ many nations.” (lii. 15.) And by the prophet Ezekiel the Lord saith,—“Then will I _sprinkle clean water_ upon you, and ye shall be clean: from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them.” (xxxvi. 25–27.) With this continued reference to water in connection with spiritual things, before their eyes, the Jews were doubtless prepared for its still farther use. Accordingly, when John appeared as the forerunner of the Messiah, and baptized with water all who were disposed to become his disciples, no surprise was expressed at his doing it. He was asked indeed by the Priests and Levites why he baptized, when they understood him as denying himself to be any one of those whom they expected to be sent by God. “If thou be not that Christ, nor Elias, neither that prophet, why baptizest thou?” (John i. 25.) But this only shews that they regarded baptism as a natural evidence of a divine mission. Of John’s baptism we are told by himself, that it was a baptism unto repentance. “I indeed,” said he, “baptize you with water unto repentance.” (Matt. iii. 11.) And thus, all who were baptized of him “confessed their sins;”—confession being a necessary part of repentance. They also asked of him instruction as to their conduct in future: and to the different classes of his disciples he gave appropriate exhortations. In the account of John’s baptism in Acts xix. 4., it is added, that he “said unto the people, that they should believe on Him which should come after him, that is, on Christ Jesus.” Thus baptism was administered by John _substantially_ upon the same principle which afterwards governed the Christian Church; namely, upon a profession (taken to be sincere) of repentance and the faith of the gospel. For though the baptism of John was connected with a preparatory dispensation, it was of an evangelical and very practical character. He exposed the folly of trusting to outward advantages;—taught men their need of a Saviour;—and declared that nothing would satisfy God, and be accepted of Him, but the bringing forth