Certain disputations of right to sacraments, and the true nature of visible Christianity defending…

4. It is therefore but by way of signification, obsignation, and complemental exhibition, that Baptism saveth, it being neither the first or principal efficient or condition of it; But is valid as it is conjunct with the principal causes and condition, for the attainment of these ends.

5. It is not a mere remote means leading towards a state of salvation, that Baptism is here affirmed to be: but an entrance, or means of entrance into that state of salvation it self. As the heart covenant or Faith doth it principally, so Baptism signally and complementally. This is plain; 1. Because it is not said to help us towards a state of salvation, but expressly to save. 2. Because the Type which is here mentioned, viz. The Ark, was such a means, that all that entered into it for preservation from the Flood, were actually saved from it. All this laid together, doth confirm both the Antecedent and Consequence of my Argument.

5. It is not a meer remote means leading towards a state of salvation, that Baptism is here affirmed to be: but an enterance, or means of entrance into that state of salvation it self. As the heart covenant or Faith doth it principally, so Baptism signally and complementally. This is plain; 1. Because it is not said to help us towards a state of salvation, but expresly to save. 2. Because the Type which is here mentioned, viz. The Ark, was such a means, that all that entred into it for preservation from the Flood, were actually saved from it. All this laid together, doth confirm both the Antecedent and Consequence of my Argument.

Calvin on the Text saith, [Hoc in baptismo liquidò apparet, ubi Christo consepelimur, ut mundo & carni mortui, Deo vivamus; —ergo sicut Noe vitam adeptus est per mortem quum in Arcâ non secus atque in sepulcro inclusus fuit, & toto mundo pereunte, servatus fuit cum exigua familia: sic hodic Mortificatio quae in Baptismo figuratur nobis ingressus est in vitam; nec salus speranda est, nisi à mundo simus segregati. — Poterat quispiam objicere, baptismo Noe nostrum esse longè dissimilem, quia plerosque hodie baptizari contingat. Respondet autem, Non sussicere externum symbolum, nisi verè & efficaciter baptismum suscipiant.] (mark verè) Atqui ejus veritas in paucis reperietur. — And least you should think that Calvin takes it for a means towards a state of salvation, and not the solemn entrance into it, mark what follows, [Nec hic docere voluit Petrus inane & inefficax esse Christi institutum, (that is,