On the forgivness of post-baptismal sins

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While I was reading Michael Horton's treatment on the history of Justification, I came across Origen's doctrine. Horton writes of Origen's Commentary on the Epistle to the Romans, "When Origen affirms justification by grace (even by the gift of Christ's merits), it is always with respect to sins before conversion". (Michael Horton, Justification, Volume 1, in New Studies in Dogmatics, p. 57) Horton notes that this thought was assumed by Lombard, when he argues, citing Jerome, that penence is a "second plank after shipwreck", and that baptism suffices only for past sins, not for future ones. (ibid., p. 98)

In contrast with Origen, Chrysostom is presented as one who believed that baptism suffices for the whole life, for past sins, and also for future sins. For this argument Horton uses a citation from Homily 11 on the Epistle to the Romans:

For this is not the only thing Baptism has the power to do, to obliterate our former transgressions; for it also secures against subsequent ones.

I looked at the context, and some statements not quoted by Horton seem to throw Chrysostom's argument into ambiguity. For example, from the same Homily 11:

Here then he says there are two mortifyings, and two deaths, and that one is done by Christ in Baptism, and the other it is our duty to effect by earnestness afterwards. For that our former sins were buried, came of His gift. But the remaining dead to sin after baptism must be the work of our own earnestness, however much we find God here also giving us large help.

Even Augustine, when dealing with post-baptismal sins, tends to say that those sins are forgiven through prayer, almsgiving, penitence etc.. He says in the 46th chapter of his Enchiridion:

For the sins committed afterwards can be cured by penitence, as we see is the case after baptism

This idea, that post-baptismal sins need some other sacrament for forgivness, was rejected by the Magisterial Reformers.

Is there any Church Father that affirmed the sufficiency of baptism?