Johannes Marck’s Marrow of Christian Theology, Didactic-Elenctic XXX

CHAPTER XXX.

On Christian Baptism.

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I. The First Sacrament of the New Testament is BAPTISM, from its origin denoting Washing, Mark 7:3, 4. καὶ ἀπὸ ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν [and from the market, unless they wash, they do not eat], and they received many other things which they keep by tradition, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων καὶ κλινῶν [washings of cups and pots and bronze vessels and couches]; but otherwise it is also called the Washing and Bath of Regeneration, Eph. 5:26. καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι [having cleansed by the washing of water in the word]. Tit. 3:5. ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας [he saved us through the washing of regeneration], &c.

II. This word is taken metonymically for the Doctrine of Baptism, Acts 18:25. ἐπιστάμενος μόνον τὸ βάπτισμα Ἰωάννου [knowing only the baptism of John]; and Baptism is called metaphorically for the grave Evils of Sufferings, Matt. 20:22, 23. “Can ye drink the cup which I drink?” καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι [and to be baptized with the baptism with which I am baptized], &c.; and it is called Baptism of Blood; likewise for the copious Effusion of the Spirit, Matt. 3:11. “he shall baptize you with the Holy Spirit and fire,” &c. And Baptism of Blood is properly said only of the Baptism of the River or Water, which again

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is either Common, or Superstitious, or Ceremonial, or Christian. And here, at last, we define Christian Baptism thus: The First Sacrament of the New Testament, in which, by the washing of the body, through immersion, pouring, or sprinkling of water, performed by an Evangelical Minister, spiritual washing from the stain and guilt of sin through the Spirit and blood of Christ is signified and sealed to all the covenanted, and is received by these, as the received from the Church and initiated into Christ, unto the offices of faith and repentance.

III. The Divine Institution of Baptism is vainly proved from many prophecies and Types of the Old Testament, which pertain almost to the Grace signified in Baptism, not to the external Sign.

IV. The First Moment of the Institution is found in John, who baptized wholly by divine command, Matt. 11:10. “This is he concerning whom it is written, Behold, I send my Angel before thy face.” Mal. 3:1. “Behold, I send my Angel, and he shall prepare the way before me.” Matt. 21:25. “Whence was the baptism of John, from heaven, or from men?” John 1:33. ὁ πέμψας με βαπτίζειν ἐν ὕδατι [he who sent me to baptize with water], &c.; and also from him this baptism is first denominated, compare Rom. 1:16. κατὰ τὸ εὐαγγέλιόν μου [according to my Gospel], &c.; and his Baptism agrees with ours in the Substance of the thing, since here there is the same Sign, and the same Thing Signified, Force, and Efficacy, Matt. 3:6, 8, 11. “they were baptized in Jordan by him, confessing their sins,” &c.; “bring forth therefore fruits worthy of repentance,” &c.; “I indeed baptize you with water unto repentance, but he who comes after me is stronger than I,” &c. Mark 1:4. “John was baptizing in the wilderness, and preaching the baptism of repentance unto remission of sins.” John 1:29. “Behold the Lamb of God, who takes away the sin of the world.” Acts

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19:4, 5. “John indeed baptized with the baptism of repentance, saying to the people that they should believe on him who was coming after him, that is, on Christ Jesus,” &c. The Socinians and Pontiffs here posit an Essential distinction, and object:

1. That the Baptism of John was not instituted by Christ.

Reply It was instituted by him, not as man, but as God; and it was undertaken by him as Mediator, θεανδρικῶς [theandrically, in a divine-human manner].

2. That it pertains to the Old Testament.

Reply As to time, it then expired; not as to the nature of the thing.

3. That in it the Trinity was not named.

Reply That formula of words was not yet commanded by the Lord.

4. That the efficacy of Christian Baptism is denied to it, Matt. 3:11.

Reply The naked Sign, and the Minister of it, are opposed to the Lord.

5. That Baptism is asserted of the same persons sequentially, Acts 19:3, 5.

Reply By no means, since verse 5 pertains not to the deed of Paul, but to his discourse concerning John and his hearers.

V. Secondly, Christ Instituted Baptism in the Baptizing Apostles, not without the Lord’s command, John 3:22, 26. “After this Jesus and his disciples came into the land of Judea, and there he was staying with them, and was baptizing,” &c.; “Behold, he is baptizing, and all come to him.” John 4:1, 2. “that Jesus was making more disciples, and baptizing more than John, although Jesus himself was not baptizing, but his disciples,” &c.; although he himself, for various reasons, did not baptize with his own hands.

VI. Thirdly, this public and external Institution of Baptism, equally renewed and enlarged to the Gentiles, was made after Christ’s Resurrection, Matt. 28:19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτί-

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ζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς [going therefore, disciple all nations, baptizing them into the name of the Father], &c. Here the Socinians absurdly wish to explain Baptism metaphorically of the preaching of the Gospel, although that signification would be exceedingly improper, and the Apostles showed by their practice that they understood the Lord’s words more correctly otherwise.

VII. Therefore the Socinians wrongly deny either the whole, or universal, and perpetual command of Baptism, since believers are nevertheless everywhere bound to Baptism, Mark 16:16. “He who has believed, and has been baptized, shall be saved.” Acts 2:38. “Repent, and let each of you be baptized in the name of Jesus Christ for the remission of sins,” &c.; and the practice of received Baptism is ascribed to them, 1 Cor. 12:13. “We all have been baptized in one Spirit into one body.” Eph. 4:5. “One Lord, one faith, one Baptism,” &c.

Objection 1. The worship of the New Testament is spiritual.

Reply Yet all bodily things, or the few external rites, are not therefore excluded.

Objection 2. None born of believers and baptized are read of in Scripture.

Reply This arose from the brevity of the history, and from the publicly known use of the matter.

Objection 3. The Apostles and others were not baptized.

Reply Without doubt this was done, although it is not read expressly and individually.

VIII. The substantial Sign is Water, according to the practice of John and the Apostles, and the passages, Eph. 5:26. τῷ λουτρῷ τοῦ ὕδατος [by the washing of water]. 1 John 5:6. οὗτός ἐστιν ὁ ἐλθὼν δι’ ὕδατος [this is he who came by water], &c.; which is everywhere available, and, because of its power of washing, is most suitable. Nor is there any difference in the Water, what sort it may be, provided only that it be pure, Matt. 3:6. “And they were baptized by him in Jordan.” John 3:23. “And John also was baptizing in Aenon near Salim, because there was much water

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there.” Acts 8:36. “And as they were going along the way, ἦλθον ἐπί τι ὕδωρ [they came upon some water], and the Eunuch said, ἰδοὺ ὕδωρ, τί κωλύει με βαπτισθῆναι [behold water, what hinders me from being baptized]?” Acts 16:33. “And taking them in that hour of the night, he washed them from their stripes; and he was baptized, he and all his, immediately,” &c.

IX. The action to be performed in water is Washing; either by Immersion of the whole body, Matt. 3:6, 16. “And they were baptized by him in Jordan,” &c.; “And Jesus, having been baptized, went up immediately from the water.” Rom. 6:3, 4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον [therefore we were buried with him by baptism into death], &c.; or by Sprinkling or Pouring, since the word “to baptize” is general, denoting washing, and thus also the Apostles seem sometimes to have baptized, Acts 2:41. ἐβαπτίσθησαν καὶ προσετέθησαν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι [they were baptized, and there were added that day about three thousand souls]. Acts 10:48. προσέταξέ τε αὐτοὺς βαπτισθῆναι ἐν τῷ ὀνόματι τοῦ Κυρίου [and he commanded them to be baptized in the name of the Lord]. Acts 16:33. καὶ ἐβαπτίσθη αὐτός καὶ οἱ αὐτοῦ πάντες παραχρῆμα [and he was baptized, he and all his, immediately], &c.; and the thing signified is expressed by the phrase of Sprinkling, Heb. 12:24. αἵματι ῥαντισμοῦ [to the blood of sprinkling]. 1 Pet. 1:2. εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ [unto obedience and sprinkling of the blood of Jesus Christ], &c. Yet the Greeks reject Sprinkling; but wrongly, since the Apostles did not baptize by immersion alone, and the special significations of dipping are not those which are first and necessarily regarded in Baptism.

X. It is not determined whether the washing ought to be done Once, with respect to the Unity of God, or Thrice, with a view to the Trinity. Nor does the text Eph. 4:5, “one Baptism,” make for one washing, since there the same Sacrament belonging to all believers is indicated; nor, for three washings, the passage Heb. 6:2, βαπτισμῶν διδαχῆς [of the doctrine of baptisms], where it can refer to Baptism received by many,

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if the subject is external Christian Baptism alone.

XI. The Formula of words, taken from Matt. 28:19, “I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost,” denotes that Baptism is administered by the authority, in obedience to, and unto faith in, the Triune God. This formula is altogether fitting, but not absolutely necessary by Christ’s command, for he there determined the mode of the action, not the speech to be added; whence also the Apostles are read to have baptized “in the name of Jesus,” Acts 2:38; 8:16, &c. Very badly, therefore, do the Papists so cling to these words that they make even the Latin speech, though barbarously used, necessary in the administration of Baptism.

XII. The Administration of Baptism belongs to Ministers of the Gospel, Matt. 28:18. μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς [disciple all nations, baptizing them], &c. 1 Cor. 4:1. “Let a man so account us as ministers of Christ, and stewards of the mysteries of God,” &c.; since it does not belong to everyone to handle the public Seals. Yet the Pontiffs, along with others, admit even laymen and women to baptize, and they object:

1. That Zipporah circumcised her son, Exod. 4:25, 26.

Reply That deed is not approved on that account; and, by divine command, the reason of Baptism is different from what the reason of Circumcision formerly was.

2. That Philip, Ananias, and others baptized, Acts 8:38; 9:18.

Reply These had an extraordinary vocation; and, as it seems, also an ordinary one more extensive than this single act only.

3. That Paul denies that he was sent to baptize, 1 Cor. 1:17.

Reply Not for this work alone, or chiefly; compare verses 14, 16. “I thank God that

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I baptized none of you except Crispus and Gaius,” &c.; “and I baptized also the house of Stephanas,” &c.

4. That every distinction of Persons has been taken away under the New Testament, Gal. 3:28.

Reply As to obtaining Salvation and Grace, but not as to Ecclesiastical Functions.

XIII. From what has been said it is easily understood that, ordinarily, no one can baptize himself; since the unbaptized cannot be a minister of the Gospel. Likewise, no mute man, or one wholly deprived of hands, can administer this Sacrament; nor is it necessary that precisely one administer it.

XIV. The hidden heresy of a Minister detracts nothing from the value of Baptism; nor is open heresy thought to make it null, if the Essentials of Baptism are retained. Hence whether those baptized by Heretics are to be rebaptized or not is determined from an examination of the doctrine and rite used. Moreover, the true piety of the Minister and his lawful Vocation are personal requirements, but they are not those upon which the effect of Baptism depends; both from the analogy of the preached Word, Phil. 1:17, 18. τινὲς μὲν καὶ δι’ ἔριν τὸν Χριστὸν καταγγέλλουσιν, οἱ δὲ ἐξ ἀγάπης [some indeed preach Christ from strife, but others from love], &c.; “Christ is preached, and in this I rejoice, yea, and will rejoice;” and from the nature of moral instruments, which ministers have only, Matt. 3:11. “I indeed baptize you with water unto repentance,” &c. 1 Cor. 3:5, 7. “Who then is Paul? and who is Apollos?” διάκονοι δι’ ὧν ἐπιστεύσατε καὶ ἑκάστῳ ὡς ὁ Κύριος ἔδωκεν· ὥστε οὔτε ὁ φυτεύων ἐστίν τι, οὔτε ὁ ποτίζων, ἀλλ’ ὁ αὐξάνων Θεός [ministers through whom ye believed, and to each as the Lord gave; so then neither he who plants is anything, nor he who waters, but God who gives the increase].

XV. The Papists judge badly that, for the integrity and efficacy of Baptism, the Intention of the Minister is required; contrary to the passages just adduced and manifest reason, since then grace and salvation would thus depend upon Ministers, and would always remain uncertain to the baptized man.

Objection 1. The words in Baptism are operative of grace.

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Reply Only morally, as in the preached Word.

Objection 2. Something further is required to determine the indifference of the words.

Reply This is said gratuitously; nor can a hidden intention determine this matter.

Objection 3. Sprinkling done in jest would thus be true Baptism.

Reply By no means, since both the proper person and a fitting apparatus are then lacking.

XVI. Bells, and inanimate things, or men dead in themselves, or through others substituted, or the insane, sleeping, unwilling, infants of infidels, heretics, impious persons, or only the truly pious and believers, ought not to be baptized; but those who profess Faith and Piety are baptized externally as Covenanted, Matt. 3:6. βαπτίζοντο, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν [they were baptized, confessing their sins]. Acts 2:41. οἱ μὲν οὖν ἀσμένως ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτίσθησαν [therefore those who gladly received his word were baptized]. Acts 8:12. “But when they believed Philip evangelizing the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.” Acts 16:14, 15. “And a certain woman named Lydia,” &c., ἧς ὁ Κύριος διήνοιξε τὴν καρδίαν, προσέχειν τοῖς λαλουμένοις ὑπὸ τοῦ Παύλου, ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς [whose heart the Lord opened, to attend to the things spoken by Paul; and when she was baptized, and her household], &c.; who also, being questioned concerning their own faith and piety, answered; compare 1 Pet. 3:21. συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν [the answer of a good conscience toward God].

XVII. The Infants of the Covenanted are also to be baptized, as the general command teaches, Matt. 28:19. μαθητεύσατε πάντα τὰ ἔθνη βαπτίζοντες αὐτοὺς [disciple all nations, baptizing them], &c.; and the Covenant of God with its benefits extended to them, Gen. 17:7. “that I may be a God to thee

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and to thy seed after thee.” Matt. 19:13, 14, 15. “Then little children were brought to him, that he might put his hands upon them and pray,” &c.; “Permit the little children, and do not hinder them from coming to me, for of such is the kingdom of heaven,” &c. Acts 2:39. “For the promise is to you, and to your children,” &c.; and the example of Circumcision, which Baptism succeeded, Col. 2:11, 12. “in whom also ye are circumcised with a circumcision not made by hand,” &c.; συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι [having been buried with him in baptism], &c.; and finally the practice of the Apostles baptizing entire Families, Acts 16:15, 31, 33. “When she was baptized, and her house,” &c.; “and he himself was baptized, and all his, immediately.” 1 Cor. 1:16. “I also baptized the household of Stephanas,” &c.

XVIII. The Anabaptists oppose themselves very much, and object:

1. That the Command is lacking.

Reply Only the explicit command is lacking; because of the received practice of the Jews in the Baptism of proselytes it was not necessary; the implicit command is not lacking.

2. That sacred Examples are lacking.

Reply False, from the things just said.

3. That a Sign is applied in vain where there is no understanding.

Reply Neither present understanding, nor future understanding which afterward exists, is lacking.

4. That Faith and Confession of sins are prerequisites in Baptism.

Reply In Adults indeed; but in Infants it is sufficient that these things be expected afterward.

XIX. To the Infants of the Covenanted I refer those who were born of them while still unbelieving, those born of either parent being faithful, those adopted, those exposed among Christians, the monstrous in less principal parts, those born of excommunicated or schismatic persons, and finally those born from illicit intercourse, since this fault is personal to the parents, even if by Political Law these were once excluded

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from public functions, which are signified by the Church, or the Assembly of Jehovah, Deut. 23:3.

XX. Christ also was baptized, that by his example he might go before us, be externally united with us, and openly teach his own sanctity and subjection; compare Matt. 3:15. τὸ γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην [for thus it is fitting for us to fulfill all righteousness].

XXI. Baptism is bound to no Place, but was formerly administered wherever Water was available, Matt. 3:6. “And they were baptized in Jordan.” John 3:23. “John was also baptizing in Aenon near Salim.” Acts 2:41; 8:38, &c. Meanwhile it is fitting that the same be administered in an Ecclesiastical Assembly, since the baptized are brought into the Church, and this matter requires testimony and a public vow.

XXII. The Time also is Indeterminate, so that procrastination can be approved neither in little children nor in adults. But the fact that in the ancient Church they baptized solemnly at the Feast of Passover, Pentecost, and also Epiphany flowed from human ordinance, and had place chiefly in Catechumens.

XXIII. Baptism is Necessary by the force of the Divine Precept, so that contempt of it is condemned; but not absolutely, so that simple lack of it prevents salvation; because the Covenant of God extends to all the seed of believers, compare 1 Cor. 7:14. “Now your children are holy;” and formerly infants who died before the eighth day, and likewise in the wilderness, did not therefore perish without Circumcision; nor did the Lord make Baptism and Faith necessary in the same way, Mark 16:16. ὁ πιστεύσας καὶ βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθήσεται [he who has believed and has been baptized shall be saved, but he who has not believed shall be condemned]; and finally, the salvation of infants would thus be altogether suspended from human

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will. The Papists object:

1. The words of Christ, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ [unless one is born of water and Spirit, he cannot enter into the kingdom of God], John 3:5.

Reply There only the necessity of Regeneration is signified, with which Baptism commonly concurs; nor is Baptism denoted by Water, but either the Doctrine of the Gospel, or the nature of the Spirit’s grace, is expressed by hendiadys; compare Matt. 3:11. αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύματι ἁγίῳ καὶ πυρί [he shall baptize you with the Holy Spirit and fire], &c.

2. Baptism is prescribed to believers, Mark 16:16, and is called “the washing of regeneration,” Tit. 3:5.

Reply These things do not infer absolute necessity, but only the duty of man and the ordinary practice of God.

3. There is no salvation outside the Church.

Reply Those can belong to the true Church who have not been externally implanted into it by the symbol.

XXIV. Baptism once rightly performed is Not to be Repeated; since we have no command for repeating this rite, and Apostolic practice stands against it, and Circumcision was not formerly to be repeated; indeed the thing signified, regeneration and engrafting into the Church, does not permit it. The Anabaptists object:

1. That Paul mentions Baptisms in the plural, Heb. 6:2.

Reply The plural noun can very well be referred to the many baptized Persons.

2. That we find persons rebaptized, Acts 19:3, 5.

Reply By no means; since Paul, after expounding the nature of John’s Baptism, only imposed hands upon those formerly baptized there.

XXV. The Papists wrongly derive this irrepeatability from some Indelible Character, or they know not what spiritual sign impressed upon the soul. Concerning this Scripture is silent, and it is refuted both by the nature

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of the Sacrament, which operates morally, and by the experience of the baptized.

Objection 1. Places where mention is made of a Sign and Earnest, 2 Cor. 1:20, 21; Eph. 1:13, 14.

Reply These treat of the saving grace of the Spirit, which the Papists themselves distinguish from the Character.

Objection 2. Prophecies and Types of sealing are read, Ezek. 9:4; Exod. 12:22.

Reply The distinction and declaration of true believers is noted; and the sprinkling of the posts looked to another respect.

XXVI. Among the Ceremonies of Baptism, which from that age were exceedingly multiplied, Exorcism is wrongly employed by the Pontiffs and Lutherans, or the Adjuration of the unclean spirit, in the name of the Father, the Son, and the Holy Spirit, that it depart from the baptized servant of God. For Christian Infants are not bodily possessed, and words of Adjuration are employed in vain without faith in the Divine Word, which is lacking here.

Objection 1. Infants are spiritually subject to the power of Satan, Matt. 12:15; Eph. 2:2, 3.

Reply Exorcism was neither prescribed nor formerly used for removing this power.

Objection 2. The practice of Exorcism is ancient.

Reply It can only be proved as long as extraordinary gifts of driving demons out of the possessed were obtained.

XXVII. The Thing Signified by Baptism is both the Blood and Spirit of Christ, 1 John 1:7. τὸ αἷμα Ἰησοῦ Χριστοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας [the blood of Jesus Christ his Son cleanses us from every sin]. 1 Pet. 1:2. εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ [unto obedience and sprinkling of the blood of Jesus Christ]. Isa. 44:3. “For I will pour waters upon him who is thirsty, and streams upon the dry ground; I will pour my Spirit upon thy seed,” &c.; and also the Removal of Sins by these, Acts 22:16.

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ἀναστὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου [arise, be baptized, and wash away thy sins]. Eph. 5:26. ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι [that he might sanctify it, having cleansed it by the washing of water in the word]. But as there is no distinction of sins here, so this Removal concerns equally their guilt and stain, so that the former is removed all at once and at the same time by the blood of Christ, but the latter successively by his Spirit. And connected with this Removal of sins are Union with Christ, Engrafting into the Church, &c.

XXVIII. Therefore the End and Effect of Baptism is not a bare Profession of Christianity, as the Socinians wish; but both a greater Obligation to the duties of faith and repentance, and especially the Sealing of Divine grace.

XXIX. Baptism does not work grace ex opere operato [i.e., by the mere performance of the outward sacramental act itself], as the Papists wish; since the general nature of Sacraments, as sealing things, stands against this, and salvation by water is denied, and is attributed to the grace of Christ through faith, 1 Pet. 3:21. “Baptism now saves us,” σαρκὸς ἀπόθεσις ῥύπου, ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς Θεόν [not the putting away of the filth of the flesh, but the answer of a good conscience toward God]. 1 John 1:7. “The blood of Jesus Christ his Son cleanses us from all sin,” &c. Hence grace neither always follows Baptism, nor is it bound to it alone.

Objection 1. Places in which regeneration and the washing away of sins are plainly attributed to this Sacrament, Acts 22:16; Tit. 3:5.

Reply As to a sign and moral means, which God blesses as also his Word, James 1:21. δέξασθε τὸν ἔμφυτον λόγον τὸν δυνάμενον σῶσαι τὰς ψυχὰς ὑμῶν [receive the implanted word, which is able to save your souls].

Objection 2. Prophecies concerning Baptism, Zech. 13:1, &c.

Reply Those are badly referred to Baptism, since they look to the thing signified by it.

Objection 3. The Type of Circumcision, which by the very act takes away the foreskin,

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is to be inferred.

Reply It was not the Type of Baptism; and in this way filths of the body are certainly removed by Baptism also.

Objection 4. Baptism ought to be distinguished from the Word.

Reply Not in the mode of operating, but in clarity, and in the organ of the affected sense.

XXX. The administration of Baptism ought to last unto the End of the ages, according to the nature of the New Covenant, and the passage Matt. 28:19, 20. μαθητεύσατε [disciple], &c.; βαπτίζοντες [baptizing], &c.; καὶ ἰδοὺ ἐγὼ μεθ’ ὑμῶν πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος [and behold, I am with you all the days, unto the consummation of the age], where Preaching and Baptism are joined together.

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