Polanus:

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 not all that are baptized 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:

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 baptized, 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, lies it in the mortal man that baptizes us, to give us all these things? No, if we consider him but as a man in his own peculiar person. But sith [since] it is God’s will that the ministers of his word should baptize 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 and 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 and 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, and 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.

Vermigli:

1) If a Ethnic [Pagan] hear that Christ was raised from the dead, he will think it to be a fable. But a Christian not only believes that the same was done, but also will not doubt but that he himself as a member of Christ shall one day be raised up from the dead. Afterward Chrisostom comes to the visible Sacrament, and says: If an Infidel see Baptism, he will judge that there is but water only: but the faithful behold the washing of the soul by the blood of Christ. Peter Martyr, “Of Sacraments, namely Circumcision,” in The Common Places, trans., and complied by Anthonie Martin, 1583, part 4, p., 97.

2) There is offered unto us remission of sins, in the name of the Father and of the Son and of the Holy Ghost. And yet ought we not to think that it is given by reason of the work wrought as they use to speak: as though a holiness, or the spirit lay hidden in the water, and that it can regenerate us by the outward touching. For it is not so, but by the word of GOD, and the outward sign is signified unto us our reconciliation with God made by Christ: upon which reconciliation if we lay hold by faith, we are both justified and also sanctified. Wherefore Augustine upon John says: “From whence comes this so great a virtue unto the water, that it should touch the body and wash the heart, unless the word wrought it: not in that it is spoken, but that it is believed. But in infants which by reason of age cannot yet believe the Holy Ghost works in their hearts in the stead of faith. The effusion also of the Holy Ghost is promised in baptism, as it is expressly written in the Epistle to Titus, “Who has saved us by the fountain of regeneration and renewing of the Holy Ghost which he has plentifully poured upon us. Peter Martyr, “Of Baptism,” in The Common Places, trans., and complied by Anthonie Martin, 1583, part 4, p., 113.

3) Aristotle denies that children can be happy, but we on the other side affirm them to be happy, seeing Christ said, “Suffer them to come unto me,” (Mar 10:14), he embraces them with great favour, and with singular clemency. We know, indeed, that they as yet cannot be workers of excellent actions, but yet by Christ both original sin is forgiven them, and a way unto eternal life is opened to them. Peter Martyr, The Common Places, trans., and complied by Anthonie Martin, 1583, part 1, pp., 157-158.

4) Lastly, unto sin death is due as a reward (Rom. 6:23.): therefore, where no sin is, there death can have no place. For this only appertains unto the Son of God, to die an innocent; For he died for our sins: but we therefore, die; because we be not without sin. And if it be so, then let us see what our adversaries can allege; why infants, which be now born anew in Christ, do die? For actual sins they have not, and the guiltiness or blame of original sin is taken away: there remains only lust and corruption of nature, not wholly amended: & corrupt motions, which Augustine in his eleventh book of confessions says, are found in infants; and he does confess, and accuses them as sins: and therefore, seeing these be sins, they do not unjustly die for them….

But they will object unto is, that we do injury against baptism, if we say that sin is not taken away thereby. But we cannot justly be accused of this crime: for we affirm that the guiltiness or imputation of fault is taken away by regeneration. For although these vices remain, as does the scripture declare, and experience teaches, yet their bond [of punishment] and guiltiness is discharged. Wherefore Augustine sundry times says; that Concupicience indeed remains, but the blame is taken away by Christ. Peter Martyr, The Common Places, trans., and complied by Anthonie Martin, 1583, part 2, pp., 272 and 274.

5] [Theses for Debate:]

14. PROPOSITIONS FROM THE I6th AND 7th CHAPTERS OF
GENESIS

NECESSARY

14.N.1. The covenant of the fathers and what we have now after the
coming of Christ, are the same regarding the foundation which is Christ,
although there is some diversity in rites and ceremonies.

14.N.2. Circumcision and baptism are the same in regard to the matter
of the sacrament, despite the difference of ceremony.

14.N.3. The infants of Christians belong to God at birth no less than did
the children of the Jews in antiquity; therefore, in the same way they should be baptized with water as those were circumcised.

14.N.4. A sacrament is an outward sign instituted by God to signify and
exhibit grace to those who rightly receive it.

14.N.5. Sacraments in the Old Testament not only signified but also
exhibited the grace of God.

14.N.6. Sacraments are not the cause of grace, but means which God
uses while he sanctifies his own through them.

14.N.7. Sacraments are not such necessary means that God has tied his power to them completely as though he could not give salvation without them.

14.N.8, Just as sacraments cannot be neglected without the severest
fault, even so are they received with the greatest benefit.

Peter Martyr Vermigli,”Theses for Debate: Propositions from Genesis,” in Early Writings: Creed, Scripture, Church, trans., by Mariano Di Gangi and Joseph C. McLelland, (Kirksville, Missouri: Sixteenth Century Essays and Studies, 1994), 1:107.

6) 38.N. 11. Baptisms were before the Law, within the Law, and under the Gospel; in regard to their substance all have the same efficacy.

38.N. 12. It is not true that the ceremonies of the old fathers were only outward exercises in which there was no remission of sins.

Peter Martyr Vermigli,”Theses for Debate: Propositions from Genesis,” in Early Writings: Creed, Scripture, Church, trans., by Mariano Di Gangi and Joseph C. McLelland, (Kirksville, Missouri: Sixteenth Century Essays and Studies, 1994), 1:139.

[Vermigli to Bullinger, an extract from a letter:]

7) The enterprise which all good people were hoping for and which was dear to His Royal Majesty’s heart could not be brought to birth. Things therefore still stay in large part as they were before, except that the Book or Plan of Ecclesiastical Rites and of the Administration of the Sacraments has been revised, for everything that could have fostered superstition has been removed from it. The main reason why the other things that were being proposed did not prevail was because the sacramentarian question blocked the way–not indeed as regards transubstantiation or the real presence (if I may speak that way) either in the bread or in the wine since, thanks be to God, there seems to be no controversy about them among those who profess the Gospel, but many people wavered over whether the sacraments confer grace. There were some who asserted it absolutely and wanted a decision to that effect. Since others saw clearly how many superstitions that opinion carried along with it, at first they tried in every way to show that nothing more should be attributed to the sacraments than to the external word of God, for both kinds of the word signify and show to us the salvation gained for us through Christ. All those who believe in these words and signs partake of that salvation, not indeed through the power of the words and sacraments, but through the efficacy of faith. It was also stipulated that it is impossible to partake worthily of sacraments unless the recipients previously possessed what is signified through the sacraments. Without faith the sacraments are always put to an unworthy use. But if those who come to the sacraments are endowed with faith, through faith they have already taken hold of the grace which is proclaimed to us in the sacraments. The subsequent reception and use of the sacraments is then a seal and sign of a promise already received. Just as through faith the external words of God have power to arouse and awaken a faith that is often lazy and somehow asleep, so too by the power of the Holy Spirit the sacraments can do the same thing. Their use is very helpful in fortifying our otherwise weak minds about the promises and grace of God.

When children are baptized, due to their age they cannot make the assent to the divine promises, which is faith. In them the effect of the sacrament is that the forgiveness of original sin, reconciliation with God, and the grace of the Holy Spirit bestowed on them through Christ are signified in them, and just as they already belong to the church, so they are also visibly grafted into it. Still we should not deny that great good and advantage comes to those who are baptized, whether children or adults, from the invocation of the Father, the Son, and the Holy Spirit, which takes place over them, for God always hears the faithful prayers of his church.

We wanted these teachings about the sacraments to be decided and established so that their pure and simple use might finally be restored. But there was an outcry, and many people, including those who were otherwise not unlearned or evil, maintained that grace is conferred, as they say, through the sacraments. They also do not want to concede that children are justified and reborn before baptism. But when it comes to their arguments, there are none which have not been refuted, and that very easily. From this affair no little hostility was stirred up against us because we differed sharply from Augustine. If our teaching had been approved by public authority, they say that then Augustine would have been openly condemned. Why say more? People cannot be torn away from the merit of works. What is even more to be regretted is that they do not want to admit it. There are always infinite roadblocks, and they are mutually reinforcing so that day after day they postpone the restitution of divine worship. What a heavy task it is to bring back the pure truth into the church! But this is no reason to despair; indeed, we are quite confident that things can turn out differently than what has now unhappily transpired. Peter Martyr Vermigli, “Letter No. 72: Peter Martyr to Henry Bullinger,” in Life, Letters and Sermons, trans., by John Patrick Donnelly, (Kirksville, Missouri: Sixteenth Century Essays and Studies, 1999), 5:123-125.

Calvin:

“Who taketh away the sin of the world.” He uses the word sin in the singular number, for any kind of iniquity; as if he had said, that every kind of unrighteousness which alienates men from God is taken away by Christ. And when he says, the sin OF THE WORLD, he extends this favor indiscriminately to the whole human race; that the Jews might not think that he had been sent to them alone. But hence we infer that the whole world is involved in the same condemnation; and that as all men without exception are guilty of unrighteousness before God, they need to be reconciled to him. John the Baptist, therefore, by speaking generally of the sin of the world, intended to impress upon us the conviction of our own misery, and to exhort us to seek the remedy. Now our duty is, to embrace the benefit which is offered to all, that each of us may be convinced that there is nothing to hinder him from obtaining reconciliation in Christ, provided that he comes to him by the guidance of faith. Besides, he lays down but one method of taking away sins.

Calvin, Commentary, John 1:29.