Is baptism necessary for salvation?

c. 350 · Pseudo-Clement, The Recognitions (Recognitiones) 6.9

“But you will perhaps say, What does the baptism of water contribute towards the worship of God? In the first place, because that which hath pleased God is fulfilled. In the second place, because, when you are regenerated and born again of water and of God, the frailty of your former birth, which you have through men, is cut off, and so at length you shall be able to attain salvation; but otherwise it is impossible. For thus hath the true prophet testified to us with an oath: ‘Verily I say to you, That unless a man is born again of water, he shall not enter into the kingdom of heaven.’

c. 375 · Basil of Caesarea, On the Holy Spirit (De Spiritu Sancto) 12.28

Faith and baptism are two kindred and inseparable ways of salvation: faith is perfected through baptism, baptism is established through faith, and both are completed by the same names. For as we believe in the Father and the Son and the Holy Ghost, so are we also baptized in the name of the Father and of the Son and of the Holy Ghost; first comes the confession, introducing us to salvation, and baptism follows, setting the seal upon our assent.

c. 375 · Basil of Caesarea, On the Holy Spirit (De Spiritu Sancto) 10.26

Whether a man have departed this life without baptism, or have received a baptism lacking in some of the requirements of the tradition, his loss is equal. And whoever does not always and everywhere keep to and hold fast as a sure protection the confession which we recorded at our first admission, when, being delivered “from the idols,” we came “to the living God,” constitutes himself a “stranger” from the “promises” of God, fighting against his own handwriting, which he put on record when he professed the faith. For if to me my baptism was the beginning of life, and that day of regeneration the first of days, it is plain that the utterance uttered in the grace of adoption was the most honourable of all.

c. 391 · John Chrysostom, Homilies on the Gospel of John 25.2

Be not then over-curious. That the need of water is absolute and indispensable, you may learn in this way. On one occasion, when the Spirit had flown down before the water was applied, the Apostle did not stay at this point, but, as though the water were necessary and not superfluous, observe what he says; “Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?” ( Acts x. 47.)

c. 390 · Ambrose of Milan, On the Mysteries (De mysteriis) 4.19

By this you may recognize that water does not cleanse without the Spirit. Therefore read that the three witnesses in baptism, the water, the blood, and the Spirit, are one, for if you take away one of these, the Sacrament of Baptism does not exist. For what is water without the cross of Christ? A common element, without any sacramental effect. Nor, again, is there the Sacrament of Regeneration without water: “For except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.”

411–412 · Augustine of Hippo, On the Merits and Forgiveness of Sins, and on the Baptism of Infants (De peccatorum meritis et remissione) 2.25.42

Sanctification is not of merely one measure; for even catechumens, I take it, are sanctified in their own measure by the sign of Christ, and the prayer of imposition of hands; and what they receive is holy, although it is not the body of Christ,—holier than any food which constitutes our ordinary nourishment, because it is a sacrament. However, that very meat and drink, wherewithal the necessities of our present life are sustained, are, according to the same apostle, “sanctified by the word of God and prayer,” even the prayer with which we beg that our bodies may be refreshed. Just as therefore this sanctification of our ordinary food does not hinder what enters the mouth from descending into the belly, and being ejected into the draught, and partaking of the corruption into which everything earthly is resolved, whence the Lord exhorts us to labour for the other food which never perishes: so the sanctification of the catechumen, if he is not baptized, does not avail for his entrance into the kingdom of heaven, nor for the remission of his sins.

411–412 · Augustine of Hippo, On the Merits and Forgiveness of Sins, and on the Baptism of Infants (De peccatorum meritis et remissione) 3.5.11

Now it was not then determined or confirmed by the council that infants were held bound by original sin as if it were new, or as if it were attacked by the opposition of some one; but when another controversy was being conducted, and the question was discussed, in reference to the law of the circumcision of the flesh, whether they ought to be baptized before the eighth day. None agreed with the person who denied this; because it was not an open question admitting of discussion, but was fixed and unassailable, that the soul would forfeit eternal salvation if it ended this life without obtaining the sacrament of baptism: but at the same time infants fresh from the womb were held to be affected only by the guilt of original sin. On this account, although remission of sins was easier in their case, because the sins were derived from another, it was nevertheless indispensable. It was on sure grounds like these that the uncertain question of the eighth day was solved, and the council decided that after a man was born, not a day ought to be lost in rendering him that succour which should prevent his perishing for ever.

411–412 · Augustine of Hippo, On the Merits and Forgiveness of Sins, and on the Baptism of Infants (De peccatorum meritis et remissione) 1.24.34

The Christians of Carthage have an excellent name for the sacraments, when they say that baptism is nothing else than “salvation,” and the sacrament of the body of Christ nothing else than “life.” Whence, however, was this derived, but from that primitive, as I suppose, and apostolic tradition, by which the Churches of Christ maintain it to be an inherent principle, that without baptism and partaking of the supper of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and everlasting life? So much also does Scripture testify, according to the words which we already quoted. For wherein does their opinion, who designate baptism by the term salvation, differ from what is written: “He saved us by the washing of regeneration?” or from Peter’s statement: “The like figure whereunto even baptism doth also now save us?” And what else do they say who call the sacrament of the Lord’s Supper life, than that which is written: “I am the living bread which came down from heaven;” and “The bread that I shall give is my flesh, for the life of the world;” and “Except ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you?” If, therefore, as so many and such divine witnesses agree, neither salvation nor eternal life can be hoped for by any man without baptism and the Lord’s body and blood, it is vain to promise these blessings to infants without them.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 68, a. 1, co.

I answer that, Men are bound to that without which they cannot obtain salvation. Now it is manifest that no one can obtain salvation but through Christ; wherefore the Apostle says (Rom. 5:18): "As by the offense of one unto all men unto condemnation; so also by the justice of one, unto all men unto justification of life." But for this end is Baptism conferred on a man, that being regenerated thereby, he may be incorporated in Christ, by becoming His member: wherefore it is written (Gal. 3:27): "As many of you as have been baptized in Christ, have put on Christ." Consequently it is manifest that all are bound to be baptized: and that without Baptism there is no salvation for men.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 65, a. 4, co.

I answer that, Necessity of end, of which we speak now, is twofold. First, a thing may be necessary so that without it the end cannot be attained; thus food is necessary for human life. And this is simple necessity of end. Secondly, a thing is said to be necessary, if, without it, the end cannot be attained so becomingly: thus a horse is necessary for a journey. But this is not simple necessity of end. In the first way, three sacraments are necessary for salvation. Two of them are necessary to the individual; Baptism, simply and absolutely; Penance, in the case of mortal sin committed after Baptism; while the sacrament of order is necessary to the Church, since "where there is no governor the people shall fall" (Prov. 11:14).

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 67, a. 3, co.

I answer that, It is due to the mercy of Him "Who will have all men to be saved" (1 Tim. 2:4) that in those things which are necessary for salvation, man can easily find the remedy. Now the most necessary among all the sacraments is Baptism, which is man's regeneration unto spiritual life: since for children there is no substitute, while adults cannot otherwise than by Baptism receive a full remission both of guilt and of its punishment. Consequently, lest man should have to go without so necessary a remedy, it was ordained, both that the matter of Baptism should be something common that is easily obtainable by all, i.e. water; and that the minister of Baptism should be anyone, even not in orders, lest from lack of being baptized, man should suffer loss of his salvation.

1529 · Martin Luther, The Large Catechism 4

In these words you must note, in the first place, that here stand God’s commandment and institution, lest we doubt that Baptism is divine, not devised nor invented by men. For as truly as I can say, No man has spun the Ten Commandments, the Creed, and the Lord’s Prayer out of his head, but they are revealed and given by God Himself, so also I can boast that Baptism is no human trifle, but instituted by God Himself, moreover, that it is most solemnly and strictly commanded that we must be baptized or we cannot be saved, lest any one regard it as a trifling matter, like putting on a new red coat.

1834–1835 · Members of the University of Oxford (Oxford Movement), Tracts for the Times (Nos. 47-57 and others) No. 57. SERMONS ON SAINTS DAYS

Persons have sometimes supposed that the omission of Baptism, in the following words, " he that believeth not shall be damned," implies a comparative disparagement of Baptism ; yet a little thought would have shown them, that, though our Saviour annexed the reception of the sacrament of regeneration to belief in Him, as a condition of salvation, there was no occasion to mention it in the case of unbelief: unbelievers would not be " baptized in Christ's name, for the remission of sins :" since they believed not, the " wrath of God abode upon them." (John iii. 36.) Baptism, without faith, undoubtedly would save none ; as faith, also, without charity, profiteth nothing (1 Cor. xiii.) : yet no one would think this was said in disparagement of faith ; much less, then, the omission of Baptism, in the other case, when our Saviour had just ordained it, without any limitation, as necessary for all who believe.

1892 · G. T. Stokes, The Expositor's Bible: The Acts of the Apostles, vol. 2 Chapter VI. The Petrine Vision at Joppa

And then comes the last touch which the narrative puts to the whole story: "Then answered Peter, Can any man forbid the water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of Jesus Christ." What a corrective we here find of those ultra-spiritual views which make shipwreck of faith! We have known intelligent men speak as if the apostles laid no stress upon holy baptism, and valued it not one whit as compared with the interior gift of the Holy Ghost. We have known intelligent members of the Society of Friends who could not see that the apostles taught the necessity for what they call water baptism. For both these classes of objectors these words of St. Peter, this incident in the story of Cornelius have an important lesson. They prove the absolute necessity in the apostolic estimation of the rite of Holy Baptism as perpetually practised in the Church of God. For surely if ever the washing of water in the name of the Holy Trinity could have been dispensed with, it was in the case of men upon whom God had just poured the supernatural gift of the Holy Ghost; and yet even in their case the divinely appointed sacrament of entrance into the sacred society could not be dispensed with.

c. 198–203 · Tertullian, On Baptism (De baptismo) 16

We have indeed, likewise, a second font, (itself withal one with the former,) of blood, to wit; concerning which the Lord said, “I have to be baptized with a baptism,” when He had been baptized already. For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood. This is the baptism which both stands in lieu of the fontal bathing when that has not been received, and restores it when lost.

c. 198–203 · Tertullian, On Baptism (De baptismo) 12

Others make the suggestion (forced enough, clearly “that the apostles then served the turn of baptism when in their little ship, were sprinkled and covered with the waves: that Peter himself also was immersed enough when he walked on the sea.” It is, however, as I think, one thing to be sprinkled or intercepted by the violence of the sea; another thing to be baptized in obedience to the discipline of religion. But that little ship did present a figure of the Church, in that she is disquieted “in the sea,” that is, in the world, “by the waves,” that is, by persecutions and temptations; the Lord, through patience, sleeping as it were, until, roused in their last extremities by the prayers of the saints, He checks the world, and restores tranquillity to His own. Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end—so that even that saying of the Lord touching the “one bath” does, under the person of Peter, merely regard us—still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. “Thy faith,” He would say, “hath saved thee;” and, “Thy sins shall be remitted thee,” on thy believing, of course, albeit thou be not yet baptized.

c. 253 · Cyprian of Carthage, Exhortation to Martyrdom, Addressed to Fortunatus (Ad Fortunatum) pref

Let us only who, by the Lord’s permission, have given the first baptism to believers, also prepare each one for the second; urging and teaching that this is a baptism greater in grace, more lofty in power, more precious in honour—a baptism wherein angels baptize—a baptism in which God and His Christ exult—a baptism after which no one sins any more—a baptism which completes the increase of our faith—a baptism which, as we withdraw from the world, immediately associates us with God. In the baptism of water is received the remission of sins, in the baptism of blood the crown of virtues.

c. 380–381 · Gregory of Nazianzus, Oration 39: Oration on the Holy Lights 17

I know also a Fourth Baptism—that by Martyrdom and blood, which also Christ himself underwent:—and this one is far more august than all the others, inasmuch as it cannot be defiled by after-stains. Yes, and I know of a Fifth also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears; whose bruises stink through his wickedness; and who goeth mourning and of a sad countenance; who imitates the repentance of Manasseh and the humiliation of the Ninevites upon which God had mercy; who utters the words of the Publican in the Temple, and is justified rather than the stiff-necked Pharisee; who like the Canaanite woman bends down and asks for mercy and crumbs, the food of a dog that is very hungry.

c. 380–381 · Gregory of Nazianzus, Oration 40: The Oration on Holy Baptism 23

They who altogether despise it are worse than they who neglect it through greed or carelessness. These are worse than they who have lost the Gift through ignorance or tyranny, for tyranny is nothing but an involuntary error. And I think that the first will have to suffer punishment, as for all their sins, so for their contempt of baptism; and that the second will also have to suffer, but less, because it was not so much through wickedness as through folly that they wrought their failure; and that the third will be neither glorified nor punished by the righteous Judge, as unsealed and yet not wicked, but persons who have suffered rather than done wrong. For not every one who is not bad enough to be punished is good enough to be honoured; just as not every one who is not good enough to be honoured is bad enough to be punished. And I look upon it as well from another point of view. If you judge the murderously disposed man by his will alone, apart from the act of murder, then you may reckon as baptized him who desired baptism apart from the reception of baptism. But if you cannot do the one how can you do the other? I cannot see it.

413–426 · Augustine of Hippo, City of God 13.7

For whatever unbaptized persons die confessing Christ, this confession is of the same efficacy for the remission of sins as if they were washed in the sacred font of baptism. For He who said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,” made also an exception in their favor, in that other sentence where He no less absolutely said, “Whosoever shall confess me before men, him will I confess also before my Father which is in heaven;” and in another place, “Whosoever will lose his life for my sake, shall find it.” And this explains the verse, “Precious in the sight of the Lord is the death of His saints.” For what is more precious than a death by which a man’s sins are all forgiven, and his merits increased an hundredfold? For those who have been baptized when they could no longer escape death, and have departed this life with all their sins blotted out have not equal merit with those who did not defer death, though it was in their power to do so, but preferred to end their life by confessing Christ, rather than by denying Him to secure an opportunity of baptism. And even had they denied Him under pressure of the fear of death, this too would have been forgiven them in that baptism, in which was remitted even the enormous wickedness of those who had slain Christ.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 68, a. 2, co.

Secondly, the sacrament of Baptism may be wanting to anyone in reality but not in desire: for instance, when a man wishes to be baptized, but by some ill-chance he is forestalled by death before receiving Baptism. And such a man can obtain salvation without being actually baptized, on account of his desire for Baptism, which desire is the outcome of "faith that worketh by charity," whereby God, Whose power is not tied to visible sacraments, sanctifies man inwardly.

1265–1273 · Thomas Aquinas, Summa Theologica III, q. 68, a. 1, ad 1

But before Christ's coming, men were incorporated in Christ by faith in His future coming: of which faith circumcision was the "seal," as the Apostle calls it (Rom. 4:11): whereas before circumcision was instituted, men were incorporated in Christ by "faith alone," as Gregory says (Moral. iv), together with the offering of sacrifices, by means of which the Fathers of old made profession of their faith. Again, since Christ's coming, men are incorporated in Christ by faith; according to Eph. 3:17: "That Christ may dwell by faith in your hearts." But faith in a thing already present is manifested by a sign different from that by which it was manifested when that thing was yet in the future: just as we use other parts of the verb, to signify the present, the past, and the future. Consequently although the sacrament itself of Baptism was not always necessary for salvation, yet faith, of which Baptism is the sacrament, was always necessary.

1370 · God speaking, in Catherine of Siena's Dialogue, The Dialogue (abridged, translated by Algar Thorold) 3.5

I poured from it Blood and Water, to show you the baptism of water, which is received in virtue of the Blood. I also showed the baptism of love in two ways, first in those who are baptized in their blood, shed for Me, which has virtue through My Blood, even if they have not been able to have Holy Baptism, and also in those who are baptized in fire, not being able to have Holy Baptism, but desiring it with the affection of love. There is no baptism of fire without the Blood, because the Blood is steeped in and kneaded with the fire of Divine charity, because, through love was It shed.

1554 · John Calvin, Commentary on Genesis, part 1 (chapters 1-23) 17.14

To consign to destruction those infants, whom a sudden death has not allowed to be presented for baptism, before any neglect of parents could intervene, is a cruelty originating in superstition. But that the promise belongs to such children, is not in the least doubtful. For what can be more absurd than that the symbol, which is added for the sake of confirming the promise, should really enervate its force?

1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 3 Mark.16.16

Baptism is joined to the faith of the gospel, in order to inform us that the mark of our salvation is engraved on it; for had it not served to testify the grace of God, it would have been improper in Christ to have said, that they who shall believe and be baptized shall be saved. Yet, at the same time, we must hold that it is not required as absolutely necessary to salvation, so that all who have not obtained it must perish; for it is not added to faith, as if it were the half of the cause of our salvation, but as a testimony. I readily acknowledge that men are laid under the necessity of not despising the sign of the grace of God; but though God uses such aids in accommodation to the weakness of men, I deny that his grace is limited to them.

1566 · Martin Luther, Table Talk 13

The ancient teachers ordained three sorts of baptizing; of water, of the Spirit, and of blood; these were observed in the church. The catechumens were baptized in water; others, that could not get such water-bathing, and nevertheless believed, were saved in and through the Holy Spirit, as Cornelius was saved, before he was baptized. The third sort were baptized in blood, that is, in martyrdom.

1592 · Lutheran divines of Electoral Saxony (Aegidius Hunnius and others), The Saxon Visitation Articles 3.5

Unless a person be born again of water and Spirit, he can not enter into the kingdom of heaven. This is not intended, however, for cases of necessity.

1520 · Martin Luther, On the Babylonish Captivity of the Church baptism

The first thing then we have to notice in baptism is the divine promise, which says: He who believes and is baptized shall be saved. This promise is to be infinitely preferred to the whole display of works, vows, religious orders, and whatever has been introduced by the invention of man. On this promise depends our whole salvation, and we must take heed to exercise faith in it, not doubting at all that we are saved, since we have been baptized. Unless this faith exists and is applied, baptism profits us nothing; nay, it is hurtful to us, not only at the time when it is received, but in the whole course of our after life.

1539–1540 · Menno Simons, Foundation and Plain Instruction of the Saving Doctrine Counter Arguments with Their Replications

For he appeared upon earth, that in and through him we might have life. Through him only we glory to have obtained grace, favor and the forgiveness of our sins with God our Father; and not through baptism, whether we are children or believers; for if redemption, and the washing away of original sin, were through baptism, and not by the blood of Christ alone, then would the sweet smelling sacrifice, which is of eternal worth, have been in vain, and without effect, or there would be two remedies for our sins. Alas, no! the Scriptures speak but of one, which is Christ with his merits, death and blood, 1 Pet. 1:19. Therefore, he who seeks the remission of his sins through baptism, rejects the blood of the Lord and makes water his idol. Therefore, let every one be careful lest he ascribe the honor and glory due to Christ, to the outward ceremonies and creature elements.

1647 · Westminster Assembly, The Westminster Confession of Faith 28.5

Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated, or saved, without it; or, that all that are baptized are undoubtedly regenerated.

1673 · Richard Baxter, A Christian Directory Chapter I

The ancients taught that baptism puts men into a state of grace; that is, that all that sincerely renounce the world, the devil, and the flesh, and are sincerely given up to God the Father, Son, and Holy Ghost, according to the covenant of grace, and profess and seal this by their baptism, shall be pardoned, and made the heirs of life. But as it is true, that baptism thus saveth, so is it as true, that it is not the "outward washing only the filth of the flesh" that will suffice, but the "answer of a good conscience towards God," 1 Pet. ii. 21; and that "no man can enter into the kingdom of God, that is not born of the Spirit, as well as of water," John iii. 5; and that Simon Magus and many another have had the water of baptism, that never had the Spirit, but still remain in the "gall of bitterness, and bond of iniquity, and had no part nor lot in that business, their hearts being not right in the sight of God," Acts viii. 13, 21, 23. And nothing is more sure, than that "if any man have not the Spirit of Christ (for all his baptism) he is none of his," Rom. viii. 9; and that if you have his Spirit, you "walk not after the flesh, but after the Spirit;" and are "not carnally but spiritually minded," and are "alive to God," and as "dead to the world," Rom. viii. 1, 5-8, 10, 13, 14.

c. 1714 · Matthew Henry, Commentary on Acts 10.44-48

The Holy Ghost fell upon others after they were baptized, for their confirmation; but upon these Gentiles before they were baptized: as Abraham was justified by faith, being yet in uncircumcision, to show that God is not tied to a method, nor confines himself to external signs. The Holy Ghost fell upon those that were neither circumcised nor baptized; for it is the Spirit that quickeneth, the flesh profiteth nothing.

1754 · John Wesley, Explanatory Notes on Mark 16.16

And is baptized - In token thereof. Everyone that believed was baptized. But he that believeth not - Whether baptized or unbaptized, shall perish everlastingly.

1820 · John Tillotson, Works, Volume 6 124

The Scripture hath no where said, he that is baptized shall be saved; but “he that believeth and is baptized, he that repenteth and is baptized, shall be saved.” This deserves to be seriously considered by a great many Christians, who have nothing to shew for their Christianity, but their names; whose best title to heaven is their baptism, an engagement entered into by others in their name, but never confirmed and made good by any act of their own; a thing which was done before they remember, and which hath no other effect upon their hearts and lives, than if it were quite forgotten.

1856 · J. C. Ryle, Expository Thoughts on the Gospels: Matthew 28.11-20

Let us observe, in the third place, the public profession which Jesus requires of those who believe His Gospel. He tells His apostles to "baptize" those whom they received as disciples. It is very difficult to conceive when we read this last command of our Lord's, how men can avoid the conclusion that baptism is necessary, when it may be had. It seems impossible to explain the word that we have here of any but an outward ordinance, to be administered to all who join His Church. That outward baptism is not absolutely necessary to salvation, the case of the penitent thief plainly shows. He went to paradise unbaptized. That outward baptism alone often confers no benefit, the case of Simon Magus plainly shows. Although baptized, he remained "in the gall of bitterness and bond of iniquity." (Acts 8:23.) But that baptism is a matter of entire indifference, and need not be used at all, is an assertion which seems at variance with our Lord's words in this place.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 1.57-66

On the eighth day. This is in line with Leviticus 12:3. If a child died uncircumcised before the eighth day, we find nothing in Scripture to say that it was not saved. Using the same argument, we may rightly conclude that baptism is not necessary for the salvation of infants under the Christian dispensation.

1860 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 6 (1860) 317

Children are not saved by baptism, nor grown-up people either. "He that believeth shall be saved; and he that believeth and shall be saved,"—but the baptism precedes not the belief. Nor doth it co-act or co-work in our salvation, for salvation is a work of grace, laid hold of by faith and faith alone. Baptized or unbaptized, if you believe not, you are lost; but unbaptized, if you believe you are saved.

1863 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 9 (1863) 544

We ought to insist very strongly upon the duty of all Believers who have found the Savior to obey the second Gospel command. "He that believes and is baptized, shall be saved." We do not doubt but that all who believe shall be saved, but still for our part, when we see Baptism put in so close connection with believing, we would not be disobedient to our Master's command. We think it to be a sweet sign of an humble and broken heart when the child of God is willing to obey a command which is not essential to his salvation—which is not forced upon him by a selfish fear of damnation. We say it is a great sign of Divine Grace, when, as a simple act of obedience and of communion with his Master in his burial to the world and resurrection to a new life, the young convert yields himself to be baptized.

1864 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 10 (1864) 573

Do we find—we who baptize on profession of faith, and baptize by immersion in a way which is confessed to be correct, though not allowed by some to be absolutely necessary to its validity—do we who baptize in the name of the sacred Trinity as others do, do we find that baptism regenerates? We do not. Neither in the righteous nor the wicked do we find regeneration wrought by baptism. We have never met with one believer, however instructed in divine things, who could trace his regeneration to his baptism; and on the other hand, we confess it with sorrow, but still with no surprise, that we have seen those whom we have ourselves baptized, according to apostolic precedent, go back into the world and wander into the foulest sin, and their baptism has scarcely been so much as a restraint to them, because they have not believed in the Lord Jesus Christ. Facts all show that whatever good there may be in baptism, it certainly does not make a man “a member of Christ, the child of God, and an inheritor of the kingdom of heaven,” or else many thieves, whoremongers, drunkards, fornicators, and murderers, are members of Christ, the children of God, and inheritors of the kingdom of heaven.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Corinthians 4.15

As Paul was the means of spiritually regenerating them, and yet "baptized none of them save Crispus, Gaius, and the household of Stephanas," regeneration cannot be inseparably in and by baptism (1Co 1:14-17).

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.5

That the doctrine that the sacraments are necessary to salvation, on the ground that they are the only channels for conveying to men the benefits of Christ’s redemption, is clearly contrary to the express teachings of the Bible. The Scriptures everywhere teach that God looks upon the heart; that He requires of fallen men simply faith in our Lord Jesus Christ and repentance toward God as the only indispensable conditions of salvation; that all men have free access to God, through the mediation of Christ, to obtain at his hands the remission of sins and all the benefits of redemption; that they need no intervention of priests to secure for them this access or the communication of those benefits; and that no external rites have power in themselves to confer grace.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.12

Baptism, therefore, has the necessity of precept, not that of a means. Our Lord does not say that he that is unbaptized shall be damned. That denunciation falls only on those who believe not. In this respect baptism is analogous to confession. Christ attributes the same necessity to the latter as to the former.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.12

But obedience is the fruit of faith. He that does not obey, does not believe. For any one, therefore, to say that although a man truly believes the record God has given of his Son, yet that he is not a Christian, unless he belongs to some particular church organization, unless he is baptized with water, unless he comes to the Lord’s table, contradicts not the general teaching of the Bible only, but the fundamental principle of the gospel method of salvation. Even Gabriel would not dare to shut the gates of paradise on the thief converted on the cross, because he had not been baptized. 2. It is plain that baptism cannot be the ordinary means of regeneration, or the channel of conveying in the first instance the benefits of redemption to the souls of men, because, in the case of adults, faith and repentance are the conditions of baptism. But faith and repentance, according to the Scriptures, are the fruits of regeneration. He who exercises repentance towards God and faith in our Lord Jesus Christ is in a state of salvation before baptism and therefore in a state of regeneration. Regeneration consequently precedes baptism, and cannot be its effect, according to the ordinance of God.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.12

When Paul speaks of the “gospel of your salvation,” he does not mean to say that salvation is inseparable from the mere hearing of the Gospel. When he says, “Faith cometh by hearing,” he does not mean that all who hear believe. When our Lord says, We are sanctified by the truth, He does not teach that the truth always has this sanctifying efficacy. The Bible teaches that the Word does not profit unless “mixed with faith in them that” hear it. So St. Paul teaches that baptism does not effect our union with Christ, or secure the remission of sins, or the gift of the Spirit, unless it be, and because it is an act of faith.

1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.20.12

If it were the clear doctrine of the Bible that baptism does wash away sin, that such ablution can be effected in no other way, then we should be forced to admit that Paul’s sins had not been remitted until he was baptized. But as this would contradict the plainest teachings of Scripture; as Paul himself says that God called him by his grace, and made him a true Christian by revealing his Son in him, by opening his eyes to see the glory of God in the face of Jesus Christ, which revelation attended the vision he had on his way to Damascus; and as the effect of that spiritual revelation was to transform his whole nature and lead him to fall to the ground, and say, “Lord, what wilt thou have me to do?” no one can believe that he was under the wrath and curse of God, during the three days which intervened between his conversion and his baptism. He did not receive baptism in order that his sins should be washed away; but as the sign and pledge of their forgiveness on the part of God. He was to be assured of his forgiveness in the ordinance of baptism; just as a Gentile proselyte to Judaism was assured of his acceptance as one of the people of God, by the rite of circumcision; but circumcision did not make him a child of God.

1884 · Dwight Lyman Moody, The Way to God and How to Find It 2

Baptism is all right in its place. God forbid that I should say anything against it. But if you put that in the place of Regeneration—in the place of the New Birth—it is a terrible mistake.

1886 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 32 (1886) 1881

I have heard people say, "Well, you see, the dying thief was converted, but then he was not baptized! He never went to communion and never joined the church!" He could not do either and that which God Himself renders impossible to us, He does not demand of us. He was nailed to a cross—how could he be baptized? But he did a great deal more than that, for if he could not carry out the outward signs, he most manifestly exhibited the things which they signified, which, in his condition, was better still!

1938 · William R. Newell, Romans Verse-by-Verse 4

If you are still regarding baptism, or the Lord’s supper, or “the mass,” or “christening,” or “confirmation,” as having anything whatever to do with God’s declaring you righteous, you do not understand being declared righteous as an ungodly one. And in the gospel, since the cross, you are not told first to cease being ungodly, and then believe; but, as ungodly, to believe! Neither baptism nor the Lord’s supper (upon both of which, in distorted form, thousands have rested, as “sacraments” commending them unto God), has power to give any standing whatever before a righteous God: that belongs only to the shed blood of the Redeemer of guilty and hopeless ones such as are we all!

1949 · Louis Berkhof, Systematic Theology 5.2.3

Protestants, on the other hand, teach that the sacraments are not absolutely necessary unto salvation, but are obligatory in view of the divine precept. Wilful neglect of their use results in spiritual impoverishment and has a destructive tendency, just as all wilful and persistent disobedience to God has. That they are not absolutely necessary unto salvation, follows: (1) from the free spiritual character of the gospel dispensation, in which God does not bind His grace to the use of certain external forms, John 4:21,23; Luke 18:14; (2) from the fact that Scripture mentions only faith as the instrumental condition of salvation, John 5:24; 6:29; 3:36; Acts 16:31; (3) from the fact that the sacraments do not originate faith but presuppose it, and are administered where faith is assumed, Acts 2:41; 16:14,15,30,33; I Cor. 11:23-32; and (4) from the fact that many were actually saved without the use of the sacraments.