Buncanus on the Efficacy of Baptism

1] What is Baptism?

It is the first, or initiating sacrament of the new testament, or a sacred action consisting of the washing with water, & the word, whereby, according to the appointment & institution of Christ a Christian man either of riper years professing Christ, or an infant of the faithful, is drenched, washed or sprinkled in simple clear water by the minister of the Church, calling upon the name of the father, the Son, & the holy ghost. (The body washed with clean water) as we read in Act. 8:19. was done by Philip, to represent the shedding of Christ’s blood upon the cross, & to confirm truly and effectually through all our life to the believer, righteousness, or the washing away of his sins obtained by Christ his blood: to testify to his adoption into the covenant of grace, his engrafting into the church, the regeneration & renewing of his nature, or repentance unto amendment by the grace of the holy ghost procured unto him by the same blood: his communion and fellowship with Christ in all his goodness, and heavenly inheritance: & joint free denization among citizens of the visible church, & of the kingdom of heaven, to be held of the them in the number of the children of God, & and to enjoy the same privileges which they do… William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 696-697.

2] How manifold is Baptisms?

Baptism in specie or kind is one. One Lord, one faith, one baptism. But seeing in baptism not the water & external action is to be considered only, but also the inward operation of God, in this respect Baptism is twofold, External, which is also called the baptism of water, wherewith the minister of the word does baptise, and Internal, which is also of the spirit, whereby Christ only does cleanse our hearts by his blood, and gives his holy spirit, and yet the one is not to be separated from the other. For the external is a testimony of the internal, that is the Baptism of water is a pledge of spiritual baptism, and of inward washing and cleansing, which is done by the blood and spirit of Christ. And therefore Christ is said 1 John 5:6. to come in water, in the spirit & in blood. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 697-698.

3] What analogy and agreement is there in the Sign with the thing signified?

Very great: for even as the water does wash the body, and the filth thereof: so the blood of Christ by his merit does wash away our sins, and spiritual spots: for his spirit does sanctify us. And like as every generation consists of moist & watery matter…so our regeneration is by the holy Ghost in baptism, who is so often signified by the name of water: for even as water prepares the earth to bring forth fruit, and quenches thirst: So the holy Ghost, that same which sat upon the waters, makes us fit for good works, and quenches in us the thirsting after terrene [earthly?] things, and here good works are called the fruits of the spirit, and Christ says; “whoso thirsts, let him come to me and drink, for he that drinks shall never thirst; but this he spoke of the spirit which they that believe should receive.

Secondly the sprinkling with water does plainly note the sprinkling of the blood of Christ for the remission of sins, and imputation of righteousness: but the staying under the water, though but a while, sets as it were before our eyes, the death, burial, and mortification of our natural corruption, the old Adam (by virtue of the death and burial of Christ) which is the first part of our regeneration. And the being taken out, the reviving of the new man, and newness of life, yea, and proportionately, our resurrection to come. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 709.

4] Notwithstanding for the fitness, reference, and truth of the sign, and the thing signified, and also for the promise made to those that use them rightly, there is a Sacramental and Relative copulation, by reason whereof the name and the properties boh of the sign and the thing signified are changed. Hereof baptism is called the Laver of Regeneration, and the water, the blood and spirit of Christ. Tit. 3:5. that is, not only the shadow but a most certain Testimony, that the baptized truly believes are cleansed with the blood of Christ, & regenerated by the holy Ghost. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 710.

5] Is the same man always in one instant Baptized with water and the Holy Ghost?

No.

1. Because the promise of the spirit annexed to baptism is not absolute, but conditional, requiring faith and obedience.

2. Because that God deals not in Baptism by natural reason, as when a medicine is being taken, works with thee, whether thou sleeps or wakes, and fire warms whether thou thinks of it or no. But as God is a most free agent, sometimes the Baptism of water is without the baptism of the spirit, as the example of Simon Magus teaches, who although he had an historical faith, yet the was not regenerated, and the baptism of the spirit sometime goes before, sometimes accompanies, and sometimes follows the baptism of water: for men and women, when they believe by Philip’s preaching, the things belonging unto the kingdom of God and of Christ, as also the Eunuch , Cornelius and his friends were baptized by the Holy Ghost, before they were baptized with water, as appears by their faith and conversion; but in infants to whom the kingdom of Heaven belongs (if we respect God’s ordinance) both Baptism, and Justification, and Regeneration do concur out of the nature of that Covenant, I will be thy GOD and the God of thy seed. Gen. 17:7. but for the effect hereof is truly declared afterward in his time. For the seed of the word and Sacraments lies as it were in the earth, covered and hid, as long as the Lord sees good to defer grace. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 710-711.

6] Because though Infants have not sinned actually, as Adam, did Roms. 5:15. yet they have sinned Originally, in Adam, as included in his loins, vers. 22. and are dead in him: Secondly being conceived in sin (contrary to the Pelagians’ opinion) they are by nature children of wrath, and do daily die no less than men of riper years wherefore that they may please God and may be admitted into his kingdom, where no polluted thing enters. 1 Cor 15:30. they have needs of the spark of some regeneration, in abundance whereof they may afterward enjoy, which is sealed unto them by Baptism. And therefore it is not to be denied them, for except a man be born again of water and the spirit, he cannot enter the Kingdom of heaven John 3:3, 5. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 717.

7] Because although hearing is an ordinary means of faith, yet because it is impossible that any should please God without faith. Hebr 11:6. Infants must needs have in the place of faith, the seed, or budding of faith, or the renewing of the spirit, although they are not yet endued with the knowledge of good or evil: for God holds them not for unclean, but adopts them for his children, and sanctifies them from the womb, as it is said. 1 Cor. 7:14. Your children are holy: that is to say, but an hidden operation, and enlightening of the spirit, which makes in them no motions, and new inclinations to God-ward, according to their capacity, as far as we can guess, without the word, which is the only seed of regeneration to them which are able to be taught. 1 Pet. 1:23. for the Lord gave a taste in John Baptist, whom he sanctified in his mother’s womb, what he is able to do in the rest. And yet must the secret works, and judgements of God be left unto himself, because the Church judges not of hidden things. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 716-717.

8] Because though by reason of their years, they understand not God’s word, nor can believe in action, and profess their faith and repentance (whereof Baptism is a Sacrament, as circumcision was in times past) and enter into mutual obligations betwixt God and them, which belongs only to them of discretion, notwithstanding it is unto them in stead of professing of faith: for that they are born within the Church of the people of God, are not only within the covenant, but also are presented by them which believe, and do promise and make answer for them. And therefore Saint Augustine says, “the sacrament of faith makes children faithful, though they have not yet that faith which consists in the will of believers to make them faithful. Even as they do not know that they have the holy Ghost, though it be in them, or a mind and life, though it cannot be denied that they have both. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 718.

9] What are the ends of Baptism?

Fourthly, it is an instrument, whereby the plentiful effusion of the holy spirit upon us is communicated, with his gifts of faith, hope and charity. And other virtues. Tit. 3:6. by the Bath and renewing of the holy spirit which he has poured upon us plentiful: as Augustine says, “we are made by Baptism members of Christ, and of his fullness we have all received. John 1:16. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), 735.

For as by baptism we are born again, so (being born again) we are fed and nourished by the Supper of the Lord, and in Christ we are as it were nourished and brought up by to life in eternal. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), [pagination irregular, stated page 726, actual page 744].

10] Why therefore are the Sacramental Signs called Exhibitions?

Because the Lord does so truly exhibit and give himself, being the bread celestial, and that of eternal life to those which are his like as he gave truly to his Disciples the Holy Ghost, by the sign of the breath of his mouth, or as by the touching of his hand he gave unto many of body and mind, as , sight by clay made of spittle: as by circumcision of the flesh, the circumcision of the heart, and as by baptism, Regeneration. For they which with a true faith do communicate with the signs corporally, do receive true confirmation and increase of the communion of the body and blood of the Lord Spiritually. William Bucanus, Institutions of Christian Religion, Framed Our of God’s Word, and the Writings of the Best Divines, Methodically Handled by Questions and Answers, Fit For All Such as Desirous to Know, or Practice the Will of God, trans., by Robert Hill (Printed in London by George Snowden, 1606), [pagination irregular, stated page 902-903, actual pages 812-813].

Jacob Kimedoncius on the Efficacy of Baptism

1] But as once Christ died and death has no more power over him: so we are once baptized into the death of Christ, by the laver of regeneration, and renewing of the Spirit and it is impossible for us, if we fall by it renewed again unto repentance.

Jacob Kimedoncius, The Redemption of Mankind: Three Books: Wherein the Controversy of the Universality of the Redemption and Grace by Christ, and his Death for All Men, is Largely Handled, trans., by Hugh Ince, (London: Imprinted by Felix Kingston, 1598), 113-114.

2] Surely as for us, we have learned out of the divine Scriptures, and do constantly teach, that the use of sacred Baptism tends to this end and that principally, that it may seal and confirm unto us the promise of grace and eternal life. For take away the promise of grace from baptism, and thou shall take away the nature of a Sacrament, because according to the usual definitions of Augustine: “A sacrament is a visible form of invisible grace.” Hereupon are those promises: “He that believes and is baptized shall be saved,” Mar 16” And in the words of Peter, Act. 2. “Repent ye and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost.” Also, 1 Pet 3. “Baptism saves us.” And Tit. 3. “Of his mercy he saves us through the laver of regeneration, and the renewing of the Holy Ghost, and such like, which are read in the Scriptures of the virtue of Baptism. Which things Basil in his exhortations to Baptism wittily seems to comprehend. “Baptism,” (says he) “is the releasing of captives and debt, the death of sin, the renewing of the mind, the shining garment, the way of heaven, the getting of the kingdom of heaven, and the grace of adoption. For holy Baptism is the seal of so many things to the faithful, as the Apostle speaks of Circumcision, that it was given to Abraham for a seal of the righteousness of faith, teaching that Circumcision was not given for righteousness, but for a seal of righteousness, which is by faith. And I say, (to the faithful) because neither the word nor Baptism promises anything or profits the ungodly and unbelievers. For it is a word of promise: “He that believes and his baptized, shall be saved: but he that believes not shall be damned,” whether baptized or not. And Ephes. 5. We read that the church is sanctified of Christ the bridegroom, and washed in the fountain of water in the word. Why in the word? Because even in the water the word cleanses and not the water itself, as Augustine Tract.80. upon John expounds. And the same man adds: “Whence comes so great force of water, that it touches the body and washes the heart, but by the word which does it? And that not because it is spoken, but because it is believed.” The same man upon the 77 Psalm, writes thus of the Jews: “Whereas the Sacraments were common to all, grace was not common, which is the virtue of the Sacraments. So now also the laver of regeneration is common to all that are baptized, but grace itself, whereby the members of Christ with their head are regenerated, is not common to all.” Again, lib. 5. cont. Donatist. cap. 24. he says that “Baptism may be without the Spirit: and that some of those that are baptized do put on Christ while they are receiving the Sacrament: others by continuing in holiness of life: That is common to good and eveil, but this is the proper to the good and godly…

Likewise David Chytreus, Tract. De bapt. printed at Wittenberg 1580, says, “That ministers do Baptize with water, pronounce the word, and give water, but Christ Baptizes with the Holy Ghost, and regenerates the believers.” Again, “many being washed in water, and not bringing to Baptism true faith, are Baptized not with the inspiration of the Holy Ghost, but with water only, as Simon Magus.

Jacob Kimedoncius, The Redemption of Mankind: Three Books: Wherein the Controversy of the Universality of the Redemption and Grace by Christ, and his Death for All Men, is Largely Handled, trans., by Hugh Ince, (London: Imprinted by Felix Kingston, 1598), 161-163, and 164.

Ursinus on the Efficacy of Baptism

Q73: Why then does the Holy Ghost call Baptism the washing of regeneration and the washing away of sins?

A73: God speaks thus with great cause, namely, not only to teach us thereby that just as the filthiness of the body is taken away by water, so our sins are taken away by the blood and Spirit of Christ; but much more, that by this divine pledge and token He may assure us that we are as really washed from our sins spiritually as our bodies are washed with water.

Commentary:

There are three reasons which may be assigned why the Scriptures thus speak, interchanging the names of the signs, aid the things signified. The first is on account of the analogy which there is between the sign, and the thing signified. The thing signified is according to its own nature, such as the sign is according to its nature, the opposite of which is also true for as water which is the sign, washes away the filthiness of the body, so the blood and Spirit of Christ, which are the things signified, wash away the pollution of the soul: and as the minister applies the sign outwardly, so God by virtue of his Spirit applies inwardly the thing signified to all those who receive the sign with true faith. Secondly, the Holy Ghost thus speaks for the confirmation of our faith through the use of the signs: for the signs used in the sacraments testify the will of God to us on account of the promise annexed thereto: ‘ He that believeth, and is baptized, shall be saved.” But why does the Holy Ghost thus speak for the confirmation of our faith? Because in the proper use of the sacraments the exhibition and reception of the signs, and things signified, are inseparably connected. And hence the Holy Ghost interchanges the terms, attributing what belongs to the thing signified to the sign, and what belongs to the sign to the thing, to teach us what he gives, and to assure us that he does really give it. The third reason, therefore, why such language is employed is because the exhibition of the things signified, is inseparably connected with the signs used in the sacraments. Commentary on the Heidelberg Catechism, p 365.

Q74: Are infants also to be baptized?
Q74: Yes, for since they, as well as their parents, belong to the covenant and people of God, and through the blood of Christ both redemption from sin and the Holy Ghost, who works faith, are promised to them no less than to their parents, they are also by Baptism, as a sign of the covenant, to be ingrafted into the Christian Church, and distinguished from the children of unbelievers, as was done in the Old Testament by circumcision, in place of which in the New Testament Baptism is appointed.

Commentary:

2. The first end of baptism instituted by God is, that he might thereby declare and testify to us, that he cleanses those who are baptized by his blood and Spirit from all their sins, and therefore engrafts them into the body of Christ and makes them partakers of all his benefits. 2. That baptism might be a solemn reception or initiation of every one into the visible church, and a mark by which the church might be known from all other religions. 3. That it might be a public and solemn profession of our Faith in Christ, and of our obligation to faith and obedience to him. 4. That it might be an admonition of our burial in afflictions, and of our rising out of them and deliverance from them.

3. Baptism has the Dover to declare or seal according to the command of God, and the promise which Christ has joined to it in its lawful use ; for Christ baptizes us by the hand of his ministers, just as he speaks through them.

4. There is, therefore, in baptism a double water ; the one external and visible, which is elementary; the other internal, invisible and heavenly, which is the blood and Spirit of Christ. There is, also, a double washing in baptism ; the one external, visible, and signifying, viz: the sprinkling and pouring of water, which is perceptible by the members and senses of the body; the other is internal, invisible, and signified, viz: the remission of sins on account of the blood of Christ shed for us, and our regeneration by the Holy Spirit and engrafting into his body, which is spiritual, and perceived only by faith and the Spirit. Lastly, there is a double dispenser of baptism: the one an external dispenser of the external, which is the minister of the church, baptizing us by his hand with water ; the other an internal dispenser of the internal, which is Christ himself, baptizing us with his blood and Spirit.

5. Yet the water is not changed into the Flood or Spirit of Christ, nor is the blood of Christ present in the water, or in the same place with the mater. Nor are the bodies of those who are baptized washed with this visibly; nor is the Holy Spirit, by his substance or virtue, more in this water than elsewhere ; but he works in the hearts of those who are baptized in the lawful use of baptism, and sprinkles and washes them spiritually by the blood of Christ, whilst he uses this external symbol as a means, and as a visible word or promise to stir up and confirm the faith of those who are baptized.

6. When baptism is, therefore, said to be the laver or washing of regeneration, to save us, or to wash away sins, it is meant that the external baptism is a sign of the internal, that is, of regeneration, salvation and of spiritual absolution ; and this internal baptism is said to be joined with that which is external, in the right and proper use of it.

7. Yet sin is so washed away in baptism, that we are delivered from exposure to divine wrath and from the condemnation of everlasting punishment, whilst the Holy Ghost commences in us the work of regeneration and conformity wit11 God. Remissions of sins, however, continue to the end of life.

8. All, and only those who are renewed or being renewed, receive baptism lawfully, being baptized for those ends for which Christ instituted this sacrament. Commentary on the Heidelberg Catechism, pp., 372-373.

Amandus Polanus on Baptism

Thus far concerning the of the minister administering baptism: now concerning the action of a faithful man that is baptized.

The faithful that is baptized receives the outward baptism of water, that thee may be signified and sealed up unto him, that he is as assuredly washed from his sins, by the blood and Spirit of Christ, as his body is certainly sprinkled & washed with water. Reve. 7:14. Ezech. 36:25.

To be washed with the blood and Spirit of Christ, is to be made partakers of the benefits of the covenant of grace, that is to say, to be reconciled, justified, regenerated, adopted by God, to be his son, to be endued with the freedom of the sons of God, and so forth.

The outward man feels the force of the water: but the inward man feels the powerful working of the blood and Spirit of Christ.

Even infidels are washed with water: but believers only with the blood and the Spirit of Christ.

Therefore no all that are baptize receive remission of sins and regeneration, but the believers only.

To the receiving of baptism, there must be adjoined thanksgiving, which is presently performed by him that is baptized, if he be an adult, or of the years of discretion, or by the witness of his stead, if he be an infant: who yet notwithstanding afterwards when he shall come to years of discretion ought all his life be thankful to God for this benefit.

The peculiar ends of Baptism are.
1. That it may be a seal unto us, of our receiving into the covenant of grace, and fellowship with Christ and the Church, Act. 2:29. Gal. 3:27. 1 Cor 12:13. Therefore Augustine calls baptism, the kingly character or mark, also the character or badge of Christ our Emperor: because that by baptism, as it were by a certain note, Christians are discerned from the other sects, and drawn to acknowledge Christ for their king and Emperor.

2. That by the outward washing, it might represent and confirm unto us the inward cleansing of our souls, which stand in the justification and regeneration, Ephes. 5.26. wherefore baptism does confirm unto every one of us, but that all our sins, original and actual, are forgiven us, for the death of Christ, Act. 2:38. and 22:26. Rom. 6:3. and also that we are clothed with his righteousness, Gal. 3:27. and that we are regenerated by the Holy Ghost, Tit. 3:5. And in the same sense is it said, that baptism saves us, 1 Pet. 3:21. because it seals unto us eternal salvation.

3. To put us in mind of repentance, and of changing our life to the better, Matt. 3:11.

4. That thereby we might be sealed to the certain hope of the resurrection, and of blessed and eternal life.

Now not only those that are of years of discretion, and profess the faith in Christ are to be baptized: but also infants of Christians.

1. Because the very infants are comprehended in the covenant of the grace of God. 1 Cor. 7:14. And therefore both the faith of the parents themselves, and of the Church is confirmed by this sign, that God will be the God and Saviour, as of the faithful parents themselves, so of their seed and children: which promise of his, he at his good time performs in the elect. Rom. 8:29, 30. Tit. 3:5.
2. Because to them also belongs the promise of forgiveness of sins through the blood of Christ.
3. Because they belong to the Church of God.
4. Because they are redeemed by the blood of Christ.
5. Because to them is promised the Holy Spirit.
6. Because they are to be discerned from the children of infidels.
7. Because in the Old Testament infants were to be circumcised.

Therefore every of the faithful one should be but once baptized, as the Israelites were but once circumcised, because we are but once only born. And as circumcision was the nativity or first beginning of Judaism, so baptism is the first beginning of Christianity.

And though we but once baptized, yet is baptism unto us a perpetual sacrament, of the washing from sin, and of our regeneration, that is to say, as baptism does not only evacuate and wash away original sin, but also all other sins, past and present. For they that are baptized, are baptized into Christ’s death. Now Christ’s death is available, not only to wash away those sins, that go before baptism, but those also which in our whole life follow baptism, so that we have not need, to devise a new sacrament, and second table. But does as the Apostle does, who calls the Galatians back to the grace of baptism, Gal. 3:27. So many as are baptized into Christ, have put on Christ.

In baptism original sin is washed away and taken away, specially as concerning the guilt, that is to say, the fault and the punishment, there remaining notwithstanding the vitiation, and the sickness, that is to say, wicked lust and inclination to evil: and that to this end, we might all our life long, fight against sin, and the devil, the author of sin, we in the meanwhile continually calling upon God, and constantly cleaving unto him.

Amandus Polanus, The Substance of Christian Religion, (London: Arn. Hatfield, 1600), 327-332.

Calvin on the Efficacy of Baptism

1] Here, indeed, they disclose their impiety, not only more clearly, but also more grossly. The device of opus operatum is recent, and was coined by illiterate monks, who had never learned anything of the nature of Sacraments. For in Sacraments God alone properly acts; men bring nothing of their own, but approach to receive the grace offered to them. Thus, in Baptism, God, washes us by the blood of his Son, and regenerates us by this Spirit; in the Supper he feeds us with the flesh and blood of Christ. What part of the work can man claim, without blasphemy, while the whole appears to be of grace? The fact of the administration being committed to men, derogates no more from the operation of God than the hand does from the artificer, since God alone acts by them, and does the whole. Calvin, Selected Works, vol, 3, p., 176.

2] Then the Scripture finds occasion for exhortation in all the benefits of God that it lists for us, and in the individual parts of our salvation. Ever since God revealed himself Father to us, we must prove our ungratefulness to him if we did not in turn show ourselves his sons [Malachi 1:6; Ephesians 5:1; 1 John 3:1]. Ever since Christ cleansed us with the washing of his blood, and imparted this cleansing through baptism, it would be unfitting to befoul ourselves with new pollutions [Ephesians 5:26; Hebrews 10:10; 1 Corinthians 6:11; 1 Peter 1:15,19]. Ever since he engrafted us into his body, we must take especial care not to disfigure ourselves, who are his members, with any spot or blemish [Ephesians 5:23-33; 1 Corinthians 6:15; John 15:3-6]. Calvin, Institutes 3.6.3.

3] Washing it with the washing of water. Having mentioned the inward and hidden sanctification, he now adds the outward symbol, by which it is visibly confirmed; as if he had said, that a pledge of that sanctification is held out to us by baptism. Here it is necessary to guard against unsound interpretation, lest the wicked superstition of men, as has frequently happened, change a sacrament into an idol. When Paul says that we are washed by baptism, his meaning is, that God employs it for declaring to us that we are washed, and at the same time performs what it represents. If the truth–or, which is the same thing, the exhibition of the truth–were not connected with baptism, it would be improper to say that baptism is the washing of the soul. At the same time, we must beware of ascribing to the sign, or to the minister, what belongs to God alone. We must not imagine that washing is performed by the minister, or that water cleanses the pollutions of the soul, which nothing but the blood of Christ can accomplish. In short, we must beware of giving any portion of our confidence to the element or to man; for the true and proper use of the sacrament is to lead us directly to Christ, and to place all our dependence upon him. Calvin, Commentary, Ephesians
5:26.

4] Wherefore are we baptised, but to be washed from all our spots, that we may be pure and clean before God, that we may be members of Jesus Christ, that we may be clothed in his righteousness, & (to be short) that we may be renewed by the Holy Ghost? Now, lyeth it in the mortal man that baptises us, to give us all these things? No, if we consider him but as a man in his own peculiar person. But sith it is God’s will that the ministers of his word should baptise in his name: baptism must needs have that virtue notwithstanding that it be delivered by the hand of a man.Calvin, Sermons on Deuteronomy, Sermon 16, Deut 3:12-22, p., 93.

5] Again, we see that God is contented with few ceremonies. For it is not his will that we should have any more decking, lights, perfumes, cakes, sacrificings of beasts, nor other such things: but his will is that in our baptism we should have such assurance of our washing & cleansing by the grace that is purchased for us in our Lord Jesus Christ, as should continue with us for ever. Calvin, Sermons on Deuteronomy, Sermon 82, Deut 12:8-14, p., 505.

6] We have at this day the Sacraments. Indeed we have not so great a multitude, as the fathers had, for it were more than we need for us, because we have the substance of all the old shadows our Lord Jesus Christ. But yet for all that, God does still at this day apply himself to our rudeness by his sacraments. In the water of baptism we have a testimony that we be washed & made clean, and that we be renewed by the Holy Spirit. Now then we must not muse upon the water; but when we see the visible sign, we must rise aloft, & understand, that God accomplishes the thing in truth, which is signified unto us by the visible Sacrament. Calvin, Sermons on Deuteronomy, Sermon 174, Deut 30:9-14, p., 1081.