faith applyes that purchase So then we are sav'd by the mercy of the Father by the merit of the Son and by the efficacy of the Spirit This form of Baptism is one of the clearest proofs of Trinity in all Scripture and indeed when our Saviour was Baptiz'd of Iohn all Three did shew themselves present Christ himself whom Iohn did Baptize was the second Person the Spirit descended upon him in the shape of a Dove and the Father spoke out of the Cloud saying This is my beloved Son in whom I am well pleased In the Command is set down the rite or outward action i.e. the washing with water The Promise delivers the grace signified and conveyed by the action to wit remission of sins The analogie betwixt the outward sign and the inward grace lyes in this that as Water being powred or sprinkled on the body washes off the filth so the Blood of Christ which was the Fountain open'd for the cleansing of iniquity doth purge the conscience and doe away sin whether original or actual and present us clean without spot in the sight of the Father by the virtue of the Spirit HE THAT BELIEVES AND IS BAPTIZED SHALL BE SAVED Faith is the soul's hand by which a man receives and applyes to himself the benefits purchased by Christ. By Faith we are justified Baptism is the laver of regeneration the seal of the Covenant the conveyance of Grace They are both necessary neither can either of them serve turn by it self There must be an Ordinance to ground Faith upon and there must be a Faith to make the Ordinance effectual For every appointment as the just man doth lives by Faith Faith without Baptism were a bucket without water and Baptism void of Faith were but a well without a bucket to draw up the waters of life He that believes by confessing his sins and professing Faith resolves upon amendment of life and gives himself up to Christ's discipline and then is baptiz'd obliges himself by vow enters into Covenant of strict walking with God He shall be sav'd from his sins the punishments due to them being free as well from the power as from the guilt His nature shall be renewed and by the continual supplyes of grace if he make good use of it he shall be enabled more and more to withstand temptations get ground of his lusts he shall be put into a state of salvation and every day set forward on his way to bliss through the paths of holiness till with Christ at last he arrive at perfection have his grace changed into glory HE THAT BELIEVETH NOT SHALL BE DAMNED This is a threat annexed to the promise which holds good by the law of contraries for if those that believe shall be saved then those that believe not must expect nothing but damnation We must observe that there is not added here any mention of Baptism because unbelief it self is enough to shut the gates of Heaven against any one and send him to Hell wherefore it is not said he that believes not and is not Baptiz'd for the unbeliever whether he be baptiz'd or no is lyable to this sentence If he hath been baptiz'd it will be look'd upon as a formal cheat a cloak to disguise his hypocrisy And if he hath not the very neglect of Baptism serves for an open discovery of his unbelief so that either way he aggravates his sin by being on one side hypocrite on the other profane The meaning of these words then is this But on the contrary whosoever doth not with true Faith entertain my Doctrine and with sure purpose of mind resolve on the keeping my Commands but doth either so far disbelieve Christian Truth that he will not so much as take upon him the outward profession of it or having been baptiz'd is of loose opinions and practises and disparages his profession with foul errors or wicked manners such an one will have no benefit by Christ no share in the salvation wrought by him but brings upon himself the guilt of his own sins and continues still in a state of wrath and perishing in his unbelief will assuredly be cast into everlasting torments If the One Sacrament may be termed the Bosom of the Church by which we are entred and have admittance into the fellowship of the Saints The Other may not without reason be call'd the Churches Breast by which we are nourished to a spiritual growth and are refreshed and fed to life everlasting Of the Lord's SUPPER AFter that our Saviour had sufficiently made known by his Doctrine the will of God concerning man's salvation and proved by many miracles that he was the Son of God that came down from Heaven to the end that having put on our nature he might in our stead satisfy the Law and undergoe the punishments due to us for our sins that we through Faith in him might live It pleased him that he might leave with us the Symbols of his presence for ever and preserve the memory of his sufferings afresh in the mind of the faithful to prefigure his Death by a Sacrament appointing Bread Wine the usual supplyes of life for the representing of his sacred Body which was broken on the Cross and torn with the nails and the spear and his Blood which trickled from his sacred Head by the pricking of the thorns gush'd out of his hands feet when he was nail'd to the tree and brake forth of his side when he was wounded with the launce and plentifully stream'd forth out of every vein of his sacred Body when he was cruelly scourged with whips Now his Body thus broken and his Blood thus shed doe no less feed a believers soul and improve the force of grace then the body is nourished and natures strength repaired by Bread and Wine But this hath a spiritual meaning not that any one doth eat the very flesh of Christ and drink his very blood in a gross manner for that will be as absured to think as 't is savage to doe or that Christ can be receiv'd any other way then by Faith for 't is a point of Faith that the Body of Christ did goe up to Heaven and there is to remain till the last day and 't is contrary to very reason to say that the same Body can at the same time be in several places and to bring to pass contradictions is a thing out of the power of omnipotence it self not to say that it is plain even to our outward senses that the elements of bread and wine doe still remain after consecration the same in substance as well as in colour and accidents as they were before In fine it would indeed be no Sacrament if the signs should change their nature and the thing signified be it self really there for a Sacrament is nothing else but a figure and representation of some thing that is absent exhibiting to the understanding that which cannot be seen with the eye and by
mischievous wherein Christian moderation and patience hath not place By doing nothing to serve our own passion or interest but all for God's glory onely and publick benefit And to let our hearts even bleed in pitty over those wicked wretches who dye by the hand of Iustice and abate rather then improve the rigour of the law any farther then is necessary for the terror of evil works Such was Ioshuah's carriage to Achan My son saith he give glory to God who nevertheless was ston'd to death We desire then in this petition that God would blot out all our iniquities and remember our sins no more that he would not impute our sins to us but cover our iniquities that he would pardon all that we have done amiss that he would not deal with us according to our iniquities nor reward us according to our sins But that he would deal bountifully with our souls and of his free grace pardon us that he would accept of what Christ his Son our surety hath done and suffer'd for us to take away the sins of the world that he would look upon his death as a sufficient ransome and a perfect atonement for sin that he would sprinkle us with his blood for justification and cloath us with the robes of his righteousness that as our sins were imputed to him for a shameful and cursed death so his righteousness may be reckon'd to us for glory and immortality That he would nail the hand-writing of the law against us to the Cross and bury our sins in his grave that they may never rise up against us neither to shame us in this world nor to condemn us in the next That he would break the rule and dominion of sin as well as free us from the guilt and punishment of it That he would create in us a clean heart and renew a right spirit within us That he would loose us from the bands of death and quicken us to newness of life killing sin in us by the virtue of his death and raising us by the power of his resurrection who dyed for our sins and rose again for our justification That he would sprinkle our consciences from dead works wash away the stains of our natures of our lives though our sins be as red as crimson make them as white as wool That he would keep us from presumptuous sins cleanse us from our secret sins That he would lay the restraints of his grace upon us that we may not break out into foul enormities That he would mortify our lusts and subdue our corruptions and earthly affections That the pollution of our nature and original uncleanness may be done away by the water of Baptism in the layer of regeneration That he would forgive us all the evil of our doing our neglects in duty the sins of our youth and the sins of our riper age the vain imaginations and the evil concupiscence of our hearts every idle and unsavoury word all our wicked and ungodly deeds whereby we have dishonour'd him injur'd our neighbour or abus'd our selves our own sins and our other folks sins our national and our personal sins our civil our religious sins our rebellions apostasyes and our hypocrisy our righteousness our prayers our charity and our very forgiveness it self all the transgressions and violations of his law and the breaches of his holy commandments sins we have committed knowingly or ignorantly wilfully or weakly deliberately or upon surprise with temptation or without all that we know by our selves and that he knows by us who knows our folly and our frailty and how brutish we are that as his mercy is over all his own works so he would stretch it over all our works That he would be graciously pleased to doe what he requires us to doe to love his enemies and bless his persecutors That he would magnify his mercy in pardoning great sins and not let the mercy of man exceed it that he who is abundant in loving kindness and full of compassion would not come short of his creatures that since he has commanded us if our brother offend seventy seven times we should forgive him he would take pattern from his own command and pardon us our repeated abominations wherewith we provoke him every day that he would work in us the grace of repentance and charity and assure us of the forgiveness of our sins by our readiness to forgive others AND LEAD US NOT INTO TEMPTATION As it was not enough that God should give unless he would also forgive us so neither will a bare forgiveness serve our turn to quit all that 's past unless we may have his assistance to prevent faults to come so that in the preceeding petition we desire to have our former debts struck of the score in this we beg a stock of grace and the supplyes of the spirit that we may run in debt no more nor fall into any more sin So that we intreat God to deal with us as a tender mother with her little one that 's yet unable to goe alone who takes it up when it catches a fall and holds it when 't is up that it may not fall again There we call'd for pardon here we ask for strength having been often foil'd by the tempter we implore spiritual aid that God would enable us to resist Satan that he may fly from us to withstand evil so that having done all we may stand That belong'd to justification whereby we are reconciled to God this pertains to sanctification whereby we are made like unto God who is both all good and is not tempted of evil AND. The Petitions which concern us have mutual connexion with and dependence upon one another Give us and forgive us and Lead us not but deliver us whereas the others which concern God stand apart and are not so coupled and joyn'd together because they are of themselves intire and compleat and one granted naturally infers the rest every thing that belongs to God being like himself infinite His Name his Kingdom and his Will each in a manner severally including the other two so that his glory is sufficiently provided for if any of them hold good For his name cannot be hallowed unless his Kingdom come and his will be done too And if his Kingdom come his will must needs be done and his name will be hallowed Or if his will be done t is a certain sign his Kingdom is come and his name as sure will again be hallowed But the benefits we crave for our selves are partial and such as God often disjoins gives apart as 't were by piece-meals For many times he bestows bread and an outward estate where he doth not vouchsafe pardon and peace of conscience nor gives grace alway to prevent the commission of future sins where he forgives sins past Some men are rich to their hurt and their fulness of bread is a curse whilest their abundance doth but
Mercyes to them and theirs after them who have a respect for me and a care to keep my commands Now if we would take notice how full the world is of Idolatry when neer three parts of four in the whole habitable world are Mahumetans and Pagans and the greatest part of Christianity is ingag'd in Image-worship what cause have we to fear the severest judgements of a jealous God How guilty has this Land of late been of the basest Idolatry in the blasphemous addresses to usurping powers and imputing the villanous artifices of wicked men to the holy Spirit of God How have schisms like armyes of locusts over-spred and eat up the Churches of God in these Nations every one severally inventing falâ—â— wayes of worship and setting up thâ—â— abomination of desolation How has Idolatry and Antichristian doctrine prevail'd amongst us and been eagerly assisted by a seeming opposition How many Corahs Dathans and Abirams have been own'd follow'd by giddy multitudes that have offer'd strange fire and maintain'd rebellion against the sacred orders and institutions of the Church What credit hath Sorcery and Astrology of late years gotten that many have forsaken their own prudence and God's providence too and given themselves up to a lying spirit How is Self and Sin made the great Idol of all our devotions and how do we every day provoke God to jealousy with our lusts Sure then we have great reason to pray in the Churches words Lord have mercy upon us and incline our hearts to keep this Law As the second gives order for the carriage of our Body so the third sets down a rule for the chief part of the body the Tongue That prescribes postures This regulates our speech That takes care for Gods Worship This for his Name It likewise consists of two parts the Precept it self and the Reason of the precept THOU SHALT NOT TAKE to wit into thy mouth thou shalt not mention make use of God's name in thy ordinary discourse And more particularly thou shalt not swear as the three Eastern Interpretations have it exactly to the Hebrew phrase for to lift up God's Name signifies to swear and so in the 24. Psalm He that hath not lift up his soul to vanity is expounded by the words immediately following That has not sworn deceitfully THE NAME OF THE LORD THY GOD. God's Name is here put not only for those appellations whereby he is distinguish'd but for the divine Attributes also for his Word and his Works and all other discoveries which he makes of his Essence power wisdom goodness as has been said before in the first Petition of the Lord's Prayer IN VAIN Idly to no purpose rashly upon every slight or silly occasion in common talk or in any frivolous matter without due reverence and heedfulness or falsly in the defence and justification of a lye and thus the word in its latitude includes the three qualifications of an Oath that it be made in judgement in justice and in truth The reason follows FOR THE LORD WILL NOT HOLD HIM GUILTLESS THAT TAKETH HIS NAME IN VAIN i.e. He will not clear and acquit him and let him scape unpunish'd that shall dare to call the all-knowing God to witness a lye Two Observes that word Iehovah or Lord helps us to as having a double Emphasis One is that however a false or a vain swearer may pass as to the notice and penalty of humane Lawes God will find out the offender and punish him Another is that it is said here only the Lord whereas before 't was said the Lord thy God to shew that perjury and rash oaths are sins of that nature that God will not only punish his own people for but even the Heathens and Infidels whose Lord indeed he is but he is not their God And Heathen story is full of such examples wherein the breach of oath has been constantly followed with remarkable vengeance And that is intimated in that negative threat which signifies more then it speaks out He will not hold him guiltless meaning that he will most certainly punish The sense of the Command then is this Thou shalt not use my Name upon a design of cheat and to cover a lye thou shalt not forswear thy self by calling me to witness a known falshood and thus call some heavy vengeance upon thine own head But thou shalt when thou art call'd by the Magistrate thereunto bear faithfull witness to the truth which thou knowst and shalt make good thy promises Thou shalt not blaspheme my Name by rash and needless oaths nor upon every mean paultry occasion make mention of it but shew a reverence and a regard to it and take it into thy mouth with solemn care and weighty consideration When necessity so requires and Authority commands for the decision of strife and to put an end to controversie thou shalt swear by me and by me alone who onely know the secrets of hearts and am able to avenge the falshood Thou shalt have an awfull respect for every thing that belongs to me thou shalt peruse my word with diligence and attention reading and hearing and meditating in it day and night It shall never depart out of thy mouth Thou shalt honour my Ministers the Preachers of my Word the dispensâ—rs of my holy Ordinances Thou shalt magnifie and praise my Name in the remembrance of all my wondrous works Thou shalt take notice of my Iudgements and my mercyes and in all events speak well of my Name and whatsoever falls out in the affairs and interests of the world to say still the Name of the Lord be praised And to conclude Thou shalt walk in my fear in thy distress call upon my Name be frequent in Prayer and in praise lift up thy heart and thy voice to me who hear in Heaven and so order thy conversation that thou mayst not cause my Name to be evill spoken of but shalt live suitably to thy holy profession that all that see thy good works may glorifie me and by thy example may be taught to love and fear my Name Let us but take a view of our selves and see whether we are such as the Lord will hold guiltless Have not we taken the Lord's Name in vain when generally it has been used as a stale to base interest and a cloak for hypocrisie and tyranny when our Pulpits have prefix'd the Name of the Lord to the blackest designs and those who would be thought strictest in prosessing the Name of the Lord have set on foot rebellion under the title of the Cause of God when there has been such breaking of Oaths and making of Covenants against the Laws of God and man In so much that for our swearing backward and forward as the villany of these late times has taught men to doe we may justly be term'd the perjur'd Nation when our orthodox teachers have been thrown into corners with indigence and contempt that the basest of the
administer and receive the blessed Sacraments who have had no regard to the Feasts and Fasts other ancient usages of the Church but have set aside dayes of our own and have fasted for strife and given thanks for blood who doe not take care that we and our houses may serve the Lord nor make any account of this sacred time who spend the day in sloth and riot and vain sports and do not sanctifie it and keep it holy to the Lord who doe not improve the blessing of the Sabbath to the advantages of a holy life but continue still in gross ignorance and profaneness so that we may very well use the Churches Prayer Lord have mercy upon us and incline our hearts to keep this Law The fifth Commandement This is the hinge of the two Tables the main joynt of the whole Law concerns the Magistrate who is God's Vicegerent ou earth and the keeper of both the Tables wherefore some assign it a place in the first Table God having a special care of civil order and peace in the societyes of men has therefore set this Commandement concerning the obedience to superiours by which peace and good order are preserv'd immediately after those of his own worship and in like manner back'd it with a reason whereas all the rest which follow are set down barely in way of Commands without the addition of any promise or threat So then this Command is made up of two parts the Precept it self and the Reason of the Precept the Precept shews the duty Honour and its object thy Father and Mother The Reason is a promise of long life and therefore the Apostle hath call'd it The first Commandement with a promise for the Third contains a threat and that of the Second is more threat then promise That thy dayes may be long on the Land which the Lord thy God giveth thee HONOUR This shews a different degree and condition amongst men and God's Law maintains the distinction In all societyes there are some superiours some inferiours The Law is not for levelling Honour would not be a duty if all were equal Now Honour implyes respect and obedience subjection and service THY FATHER AND MOTHER whether thy natural parents or civil Magistrate or spiritual governour or whatsoever superiour which are all by a usual propriety of the Hebrew language styled Fathers Father having been the first dignity of the world and all rule and government whatsoever founded on the right of paternal Authority which aggravates an offence done to a superiour makes the offender as ungracious as one that dishonours his father Here are meant then all manner of persons in relation Parents and Children Magistrates and Subjects Ministers People Master Scholar Husband wife Master and Servants old young noble and base rich and poor c. Nor so onely but here is included also by the rule of contraryes the duty of superiours to their inferiours that they be kindly affected to them rule them in God's fear according to righteousness and faithfully mind the dutyes of their place Now the duty of Inferiors is only mention'd because they are the more likely to fail in their duty their neglect is of worse consequence Disobedience dissolving unloosening order and peace which are the bands of society whereas oppression does but strain and gird the tyes of government too close No Tyranny of the most wicked Prince can be so mischievous and destructive to the publick as the Rebellion of Subjects let them pretend never so much religion for it The great Interest of society is to obey since the resisting of a lawfull governour will in the end destroy government it self and bring all things into confusion THAT THY DAYES MAY BE LONG Long life is the promised reward of obedience but the disobedient shall not live out half their time but shall be cut off by some untimely death and by their seditious actings and wilfull oppositions forfeit their lives to the Law The Hebrew word may be rendred that they i.e. thy Father and Mother may prolong or lengthen thy dayes as if the parent's blessing could instate a dutyfull child into a long life This is sure that parents at first and afterwards civil Magistrates had power of life and death in their familyes and within their own territories and so might justly by Capital punishment shorten the lives of the disobedient UPON THE LAND WHICH THE LORD THY GOD GIVETH THEE Here is meant the Land of promise which the Israelites were now going to possess wherefore the Septuagint call it the good Land Which word is now wanting in the Hebrew copy though possibly express'd at first for taking that word in there are all the Letters of the Alphabet to be found in the Decalogue without it there will be one wanting And if Moses was the first Inventor of the Hebrew Letters as some think and it is probable he being the most ancient writer 't is as probable that there was a Specimen essay of them given in the Commandements the only speech which God hath by his own mouth utter'd This part belongs most properly to the Israelites wherefore 't is added that the Lord thy God gives thee but may be extended to us all And here are two or three notes in 't upon the Land that notes that the loyal and faithful shall not be turn'd out of his possessions live an exil'd life in forreign countryes but prolong his dayes and live in peace at home whereas rebels and traytors forfeit their estates and loose their fortunes by seeking unjustly to greaten them The Land or the good Land the Land of Canaan notes the Land of thy forefathers of ancient inheritance and a Land abounding with all conveniences of life to shew that obedience shall possess the ancient demeans of the family live in plenty when the rebellious shall seek their bread in a strange Land Which the Lord thy God giveth thee notes God's particular bounty to the obedient and that what they injoy comes with a blessing and is the fruit of a promise 't is as if he should have said obey thy Father and Mother and they shall give thee life and I will give thee Land In Deuteronomie are inserted these words That it may be well with thee and that thy dayes may be long for otherwise a long life spent in toil and hardship exercis'd with want and misery is a Curse rather then a Blessing and indeed the word which here signifyes the lengthning of dayes has also a signification of health for life of it self is not pleasant but a burden rather unless it be attended with those enjoyments blessings which make it comfortable as Health Peace Plenty Prosperity c. And such a life it is that is here promis'd as the reward of obedience But it seems in the ordinary oeconomy of Providence to fall out otherwise many times when the dutyfull child is caught away
commands partly promises The command hath in it a mission Goe a commission teach and Baptize The promise is that whosoever believeth and is Baptis'd shall be saved GOE YE INTO ALL THE WORLD Christ himself being sent to the lost sheep of the House of Israel confin'd his own walk within the bounds of Iewry but at his death the vail of the Temple being rent in twain and the partition wall broken down all other Nations of the world were receiv'd into the covenant of grace and made partakers of that salvation which the Iews put from themselves In order to this the Apostles were furnisht with the gift of tongues to the end that they might discourse with all people in their own language of which they gave a notable essay at the Feast of Pentecost and not long after they had meeting and agreed amongst themselves what quarter of the world every one should take upon him as his Province and accordingly travell'd some one or other of them over all the parts of the known world at least there being yet remaining in several places of the East in Asia as amongst the Chineses and the Indians and of the South in Africk as amongst the Abyssines under the command of Prester Iohn that is the Apostolick Prince c. several monuments of the Apostles preaching Nor are there wanting in America it self footsteps of the Gospel as in the Island of the Holy Cross. AND TEACH ALL NATIONS or preach the Gospell to every Creature Now indeed does the Sun of rightteousness being the light that enlightens every one that comes into the world set forth upon his course and makes his compass from one end of Heaven to the other darting forth the rayes of his heavenly Doctrine to all Nations and diffusing light and heat by the Apostles no otherwise then the Sun in the Firmament makes his passage through the twelve signs of the Zodiack By this means Churches were planted up down Cities and countryes converted to the Faith and the sound of the Gospel went throughout the world What an excellent story would the rest of the Acts of the Apostles have made if they had bin committed to writing or preserved as St. Paul's and Peter's were whereas we have scarce any thing of them but fable and the variety of changes since and ferity of the nations at present makes it almost impossible to find out the truth of their travels acts and strange successes BAPTIZING This hath a double meaning either Teach and Baptize or Teach by Baptizing The former is thus After you have instructed people in the faith and made known to them the Gospel of Christ and acquainted them with the will of God touching their salvation receive them into the Church and washing them with water assure them of the pardon of their sins engage them into a profession of the Christian Faith and of a holy life The later speaketh thus Teach by Baptizing that is to say preach the Gospel to all and whomsoever you shall find willing to renounce their former error to give up themselves to the obedience of the Gospel make them my Disciples which indeed is the importance of the Greek word by dipping or sprinkling them with water by which ceremony as by a peculiar badge my Church which is the company of believers shall be distinguish'd from the rest of the world From both we learn that the administration of the Sacraments doth properly belong to those whose duty it is to preach the Gospel to wit the Ministers of God's Word and that they are to Baptize who are to Teach the Sacraments being but the seals and appendages of the doctrine THEM Men and women and children persons of all conditions sex age whole countryes whole cities whole families according as your preaching shall find success And this no question was the practise of the Apostles at first as hath been of the Church ever since to admit all even little ones as Christ did suffer little children to come to him and the Infants of believers to Baptism for so Circumcision in place of which Baptism came was performed upon children of eight dayes old And why should the sign of the Covenant be denied little babes who are in Covenant with the God of their Fathers who hath promis'd to be our God the God of ours What an unkindness is it that a parent should shut the gate of life against his child and deprive it of the priviledge of a new birth seeing that believers children are born heirs of the promise and have as good title to the spiritual blessing of their Fathers as they have to their temporal estate if the word of God be good evidence What hard-hearted person can look upon it's child no otherwise then a heathen brat then the young one of some brute damm I will not say lamb or kid or calf which God appointed to be offered to him and accepted in the Iewish service And will any one then be backward in bringing his child to the Temple and presenting him to the Lord or fear God's displeasure for so doing O rigid course to pass a sentence of excommunication upon children till they come to years of discretion And why so because they have no faith Suppose they have not The very Baptising a child makes him a Disciple if thou understandest Greek And art afraid of making thy child a Disciple too soon Besides who dares to be so peremptory and void of charity as to deny little ones faith since faith though it do ordinarily come by hearing yet it is a grace infus'd by God into the soul capable of such infusion nay holy writings have left it upon record that some children were sanctified in the womb and that Iohn the Baptist â—eapt in his mother's belly at the entrance of the Virgin Mother layes it down for a general observe that God hath out of the mouths of babes sucklingâ— ordained strength or prepared for himself a strong and solid praise IN THE NAME i.e. by virtue force of a divine command and appointment and by that authority which is deliver'd to the Son by the Father and which through the Spirit I doe also impart to you my Ministers Or into the Name for so the words sound in the Greek i.e. into the profession of Christian Faith and of Gospel-obedience Now the highest point of Christian Doctrine is to believe in God distinguished into three Persons Father Son and Holy Ghost OF THE FATHER Who made us and begets us a new by his word and ordinances OF THE SON Who redeemed us and washes away our stains with his Blood AND OF THE HOLY GHOST Who sanctifies us for we are born again of water and the spirit Each Person hath its peculiar operation is severally represented in the holy rite of Baptism For whereas by washing of water is meant the doing away of sin the Father pardons sins the Son purchased the pardon the Spirit by