Here are few comments from Calvin’s pastor, Martin Bucer. Hold on to your hats. HT: Steven Wedgeworth
“We confess and teach that holy baptism, when given and received according to the Lord’s command, is in the case of adults and of young children truly a baptism of regeneration and renewal in the Holy Spirit, whereby those who are baptised have all their sins washed away, are buried into the death of our Lord Jesus Christ, are incorporated into him and put on him for the death of their sins, for a new and godly life and the blessed resurrection, and through him become children and heirs of God (Tit. 3.5; Acts 22.16; Eph. 5.26; Rom. 6.4; 1 Cor. 12.13; Gal. 3.27). It is certain that this inheritance is also received and enjoyed in its entirety by all who do not themselves subsequently, by their own wanton sins, cast away this grace which is communicated to them in baptism. For in holy baptism all sins are remitted and forgiven them, and on account of this grace, anything of original sin remaining in them is not imputed to them for condemnation, provided that they do not give way to the wicked desires of this evil passion. Moreover, the power of this passion in them is weakened by the Spirit of Christ, and they are strengthened to fight boldly against it, daily mortifying it more and more, and likewise to obtain by prayer the forgiveness of all their actual sins.
The people are to be instructed and reminded, in a clear and earnest way from the word of God, of these great and unutterable graces and gifts of God which he bestows on his own in holy baptism, above all at times of administration of holy baptism, but at all times and especially when they are afflicted with particular temptations and distresses.” [A Brief Summary of Christian Doctrine number 16. Quoted from Common Places of Martin Bucer. translated and edited by D. F. Wright (Sutton Courtenay Press: 1972) pg. 84-85]
“Our baptism has in common with all baptisms instituted of God the presentation of the remission of sins and communion in Christ, the one mediator; its distinctiveness is to present so full a participation in Christ that there remains for us only the return of Christ in his glorified flesh to conform our lowly bodies to his glorious body, and our attaining to him with his stature at last full grown in us and his heavenly image perfected…Effects such as these St. Paul predicates of our baptism when he writes that we have been baptised into the death of Christ, buried by baptism into his death, incorporated into Christ, clothed with Christ, and so reborn and made anew. All these phrases express the participation in Christ which was awaited by the ancient people of God- ‘for kings and prophets desired to see and hear these things but did not attain to them’- and which approaches very close to the life to come. However, to prevent scruples arising out of what we have said or have yet to say on baptism, it is advisable to add this, that we are speaking of baptism (as Scripture does) in terms of its divine institution and correct observance, not of its perversion and misuse at the hands of the ungodly. Without any qualifications Paul can call baptism ‘the washing of regeneration’, and describe all who have been baptised as buried with Christ and clothed with Christ. For baptism was instituted to present this regeneration and this communion in Christ, and no one who receives baptism will in fact lack them unless he refuses to accept them because of his own unbelief. Accordingly, our description and assessment of baptism must be determined by what God has assigned it to effect, even if it is not received by all who are baptised. A minister seeks in his ministry to fulfil the Lord’s will as he understands it from the word of the Lord. Hence as far as he is concerned, in baptising he is always washing away sin and imparting new birth, even though by their own fault some persist in their sins and the old life of the flesh. Yet as soon as they begin to trust in the graciousness of God and in Christ’s redemption which are both presented by baptism, the receive the fruit of baptism. It is improper for the baptism which the Church presented in good faith to be repeated, even though the unbelieving did not receive it in good faith. Instead let those who practise deceit abandon their deceit, and let the Church’s administration of baptism in reliance on God’s word remain valid.” [An Explanation of the Mystery of Baptism in Common Places pg. 297, 298.]
Okay, all done with Bucer. It’s me again. Now, would I want to put everything this way? Nope. Would I want to add some additional qualifications? You bet. Can this kind of thing be abused? Yes, and frequently has been. If someone with exactly these convictions showed up in our church, might I find myself debating him on some of these points? Or at least wanting to clarify some of them? Most probably. But this one thing is certain. I know enough about historical theology that, if such a person showed up in my church, I wouldn’t run him out of town because of his “betrayal of the legacy of Bucer.” You can fill in some other, different names if you like.