removes the hindrance to the operation of baptism. So much
depends on faith.

[Sidenote: Forgiveness and Sanctification]

To speak quite plainly, it is one thing to forgive sins, and
another thing to put them away or drive them out. The
forgiveness of sins is obtained by faith, even though they are
not entirely driven out; but to drive out sins is to exercise
ourselves against them, and at last it is to die; for in death
sin perishes utterly. But both the forgiveness and the driving
out of sins are the work of baptism. Thus the Apostle writes to
the Hebrews, [Heb. 12:1] who were baptised, and whose sins were
forgiven, that they shall lay aside the sin which doth beset
them. For so long as I believe that God is willing not to count
my sins against me, my baptism is in force and my sins are
forgiven, though they may still, in a great measure, remain.
After that follows the driving out of my sins through sufferings,
death, etc. This is what we confess in the article [of the
Creed], "I believe in the Holy Ghost, the forgiveness of sins,
etc." Here there is special reference to baptism, for in it the
forgiveness takes place through God's covenant with us; therefore
we must not doubt this forgiveness.

[Sidenote: Baptism and Suffering]

XVI. It follows, therefore, that baptism makes all sufferings and
especially death, profitable and helpful, since these things can
only serve baptism in the doing of its work, i. e., in the slaying
of sin. For he who would fulfil the work and purpose of his
baptism and be rid of sin, must die. It cannot be otherwise.
Sin, however, does not like to die, and for this reason it makes
death so bitter and so horrible. Such is the grace and power of
God that sin, which has brought death, is driven out again by its
own work, viz., by death.[12]

You find many people who wish to live in order that they may
become righteous, and who say that they would like to be
righteous. Now there is no shorter way or manner than through
baptism and the work of baptism, i. e., through suffering and
death, and so long as they are not willing to take this way, it
is a sign that they do not rightly intend or know how to become
righteous. Therefore God has instituted many estates in life in
which men are to learn to exercise themselves and to suffer. To
some He has commanded the estate of matrimony, to others the
estate of the clergy, to others, again, the estate of the rulers,
and to all He has commanded that