Irenaeus & Clement of Alexandria on Baptism

There are as many schemes of redemption as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole [Christian] faith. (Against Heresies, Bk. I, ch. 21, 1; c. 180)

The baptism instituted by the visible Jesus was for the remission of sins, . . . (Against Heresies, Bk. I, ch. 21, 2)

He also bore witness to them that Jesus Christ was the Son of God, the Judge of quick and dead, into whom he did also command them to be baptized for the remission of sins . . . (Against Heresies, Bk. III, ch. 12, 7)

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St. Clement of Alexandria (c. 150 to c. 215)

Being baptized, we are illuminated; illuminated, we become sons; being made sons, we are made perfect; being made perfect, we are made immortal. . . . This work is variously called grace, and illumination, and perfection, and washing: washing, by which we cleanse away our sins; grace, by which the penalties accruing to transgressions are remitted; and illumination, by which that holy light of salvation is beheld, that is, by which we see God clearly. Now we call that perfect which wants nothing. . . . we who are baptized, having wiped off the sins which obscure the light of the Divine Spirit, have the eye of the spirit free, unimpeded, and full of light, by which alone we contemplate the Divine, the Holy Spirit flowing down to us from above. . . . we also, repenting of our sins, renouncing our iniquities, purified by baptism, speed back to the eternal light, children to the Father. . . . baptism for the remission of sins . . . (The Instructor, Bk. I, ch. 6)

Those who fall into sin after baptism are those who are subjected to discipline; for the deeds done before are remitted, and those done after are purged. (The Stromata, Bk. IV, 24)

. . . repentance from the sins he has committed after baptism. (The Stromata, Bk. VI, 14)