every creature; he that _believeth_ and is baptised, shall be saved,
and he that _believeth_ not shall be damned." Here preaching the
"gospel," the truths of God's word, is placed _foremost_ in the list of
instrumentalities, and baptism is only appended as a rite to be
performed _after_ the Holy Spirit, through the preached word, has
wrought faith in the hearer's soul. But faith presupposes regeneration.
Hence, as truth is the instrumentality employed by the Holy Spirit in
the production of _regeneration_, and _faith_, as baptism is to be
added _after_ the great moral change, conversion has been effected in
adults, it follows that the truth or word is the grand and principal
means of grace, and not secondary to baptism.

In other passages the _mission of the apostles_ is characterized as a
mission to _preach_, and baptism is not even named at all. Jesus
ordained the twelve, we are told, that they might be with him, and that
he might send them forth to _preach_, &c.; Mark iii. 14, 15. And Paul
even thanks God, in his epistle to the Corinthians, [Note 4] that he
had baptized none of them save Crispus and Caius, and adds: "For Christ
sent me, _not to baptise_, but to _preach_ the gospel." Paul, therefore,
certainly regarded preaching as far more important than baptism. Of the
apostles, Luke informs us, they _daily_ in the temple and in every
house, ceased not _to teach and preach_ Jesus Christ; Acts v. 41, 42.
And in order to gain more time for their great work, they appointed
deacons to attend at tables, that they might give themselves
"continually to prayer and the _ministry of the Word_," but they say
nothing of baptism and the Lord's Supper. Paul expressly tells the
Romans (x. 13-15,) that faith comes by _hearing_ (not by baptism); and
to the Corinthians he says, "For in Christ, Jesus I have begotten you,
through the _gospel_. 1 Cor. iv. 15. We are regenerated by the
incorruptible "_seed of the word_." [Note 5] We are sanctified by "_the