第四节 洗礼之用一：被引入基督教会
677# 【四】洗礼的第一项功用，是被引入基督教会，并同时在灵性世界中被列入基督徒之中。洗礼是被引入基督教会，这一点由许多事实可以看出，如下所示：
一、洗礼被设立以代替割礼；正如割礼曾是一个标志，表明他们属于以色列教会，照样，洗礼也是一个标志，表明他们属于基督教会；这一点已在前一条中说明。标志本身所作的，无非是使人得以被认出；好比给两个母亲所生的婴孩系上不同颜色的带子，使他们可以被辨认，而不致互相调换。
【2】二、洗礼不过是被引入教会的标志，这一点从婴孩受洗显然可知；因为婴孩全然无分于理性，对于接受信仰之事，尚不比树上的新枝更有能力。
【3】三、受洗的不仅是婴孩，还有一切外邦归信者，即凡归向基督教信仰的人，无论年幼或成年，都受洗；并且这是在他们尚未受教以前，只要他们承认自己愿意接受基督教，便藉洗礼被引入其中。使徒们也是这样行的，正如主的话所说：“使万民作门徒，给他们施洗”（太28:19）。
【4】四、约翰曾在约但河里为一切从犹太和耶路撒冷到他那里来的人施洗（太3:6；可1:5）。之所以在约但河里施洗，是因为人是藉那条河进入迦南地的；而“迦南地”表示教会，因为教会在那里，所以“约但河”便表示被引入教会。关于那地表示教会，约但河表示被引入教会，可参看《揭秘启示录》285节。
【5】然而，这是在地上所发生的事；在天堂中，婴孩则藉洗礼被引入基督徒天堂，并由主在那里为他们指定天使，照料他们。因此，婴孩一受洗，便有天使被派立在他们身边；他们由这些天使保持在接受对主之信仰的状态中。但随着他们渐渐长大，开始自主并运用自己的理性，那些守护天使便离开他们，而他们自己则招来与其生命和信仰相合的灵。由此可见，洗礼也是在灵性世界中被列入基督徒之中的一种引入。
677# 洗礼是引入基督教会，这一点从许多考虑明显看出来，如以下考虑：
（1）洗礼被设立，以取代割礼；由于割礼是受割礼的人属于以色列教会的一个标志，所以洗礼是受洗的人属于基督教会的一个标志，如前所示（TCR 674节）。然而，标志只能作为识别的记号，就像不同颜色的襁褓盖在两个母亲的婴儿身上，以区分他们，防止他们混淆一样。
（2）洗礼只是引入教会的一个标志，这一点从婴儿的洗礼中很清楚地看出来，婴儿完全没有任何理性，也不能接受任何信仰，就像树上的嫩枝一样。
（3）不仅婴儿受洗，而且所有改信基督教的外邦归化者，无论老少，都要受洗；受洗在他们被教导之前完成，只要他们表达了接受基督教的愿望，他们就可以通过洗礼被引入基督教会；这也是使徒们的做法，按照主的吩咐，门徒要使所有民族都作门徒，给他们施洗（马太福音28:19）。
（4）约翰在约旦河给所有从耶路撒冷和犹太来到他这里的人施洗（马太福音3:5，6; 马可福音1:5）。他在约旦河施洗，是因为进入迦南地要经过这条河，“迦南地”表示教会，因为教会就在那里；因此，“约旦河”表示引入教会。“迦南地”表示教会，“约旦河”表示引入教会（可参看《揭秘启示录》，285节）。
然而，这一切都发生在地上。而在天堂，婴儿是通过洗礼被引入基督天堂的，在那里，主指派天使照顾他们。因此，一旦婴儿受洗，天使就负责他们，使他们保持在接受对主之信的状态。但当他们长大，开始自我控制，并受自己的理性支配时，这些守护天使就离开他们，他们吸引那些与他们的生活和信仰构成一体的灵人与自己联系在一起。由此清楚可知，洗礼也是插入到灵界的基督徒当中。
677. The First Function of Baptism Is to Bring People into the Christian Church and at the Same Time to Bring Them into the Company of Christians in the Spiritual World
Many things establish the fact that baptism is what first brings us into the Christian church.
(1) Baptism was instituted as a replacement for circumcision. Just as circumcision was a sign that people belonged to the Israelite church, baptism is a sign that people belong to the Christian church, as was shown under the previous heading [674]. This sign functions much like the ribbons of different colors tied to newborns of two mothers in order to tell them apart and not switch them by accident.
[2] (2) Baptism is only a sign that people belong to the church. This is clear from the fact that babies who are baptized have not yet developed the use of reason and are therefore no more capable of receiving any part of faith than new little branches on some tree would be.
[3] (3) Babies are not the only ones to be baptized; all who are converted to Christianity are also baptized, no matter how young or old they are. And they are baptized even before they receive instruction, based on nothing more than their declaring that they want to embrace Christianity. Baptism is what initiates them into the religion. This is the procedure the apostles followed when the Lord told them to "make disciples of all the nations and baptize them" (Matthew 28:19).
[4] (4) "John baptized in the Jordan river all who came to him from Judea and Jerusalem" (Matthew 3:6; Mark 1:5). The reason why he baptized them in the Jordan river was that crossing that river brought people into the land of Canaan. The land of Canaan meant the church, because the church existed there. Therefore the Jordan meant the way people become part of the church (see Revelation Unveiled 367).
This is the earthly effect of baptism.
[5] In the heavens, baptism has the added effect of making the babies who are baptized [on earth] part of the Christian heaven. The Lord assigns angels from that heaven to take care of these babies. Therefore as soon as the babies are baptized, angels are put in charge of them to keep them in a state that is receptive to faith in the Lord. As the children grow up and become independent and able to reason for themselves, these protective angels of theirs leave them, and the now-grown children draw to themselves spirits who have the same life and faith as they do.
This makes it clear that baptism also brings us into the company of Christians in the spiritual world.
677. IV. The first purpose of baptism is to be introduced to the Christian Church, and at the same time brought into the company of Christians in the spiritual world.
There are many facts that establish that baptism is an introduction to the Christian church, such as the following.
(1) Baptism was instituted to take the place of circumcision, and just as circumcision was a sign of belonging to the Israelite church, so baptism is a sign of belonging to the Christian church, as was shown in the previous section. The sole purpose of the sign is to enable people to be recognised, like ribbons of different colours tied on babies of two mothers, so that they can be told apart and are not mixed up.
[2] (2) It is plainly established that it is only a sign of being introduced to the Christian church from the fact that infants are baptised, who are totally devoid of any powers of reasoning and are not yet any more capable of receiving anything to do with faith than new shoots on a tree.
[3] (3) Not only infants are baptised, but also all proselytes from other races who are converted to Christianity, both young and adult; and this too before they have been instructed, provided only they profess their willingness to embrace Christianity, to which their baptism is an inauguration. This too is what the Apostles did, as the Lord's words prescribed, to make disciples of all nations and baptise them (Matthew 28:19).
[4] (4) John baptised in the Jordan all that came to him from Judaea and Jerusalem (Matthew 3:6; Mark 1:5). The reason why it was in the Jordan was that this river formed the entrance to the land of Canaan; and the land of Canaan stood for the church, because that was where it was, and the Jordan the way in, see My Apocalypse Revealed 285. But this is what happens on earth.
[5] In the heavens, however, children are by baptism brought into the Christian heaven, and have angels there allotted to them by the Lord to take care of them. So as soon as children are baptised, angels are put in charge of them, who keep them in a state in which they can receive faith in the Lord. But as they grow up and become their own masters and think for themselves, they abandon their angel tutors, and choose for themselves such spirits as are at one with their life and faith. These facts show plainly that baptism is being brought into association with Christians in the spiritual world too.
677. IV. THE FIRST USE OF BAPTISM IS INTRODUCTION INTO THE CHRISTIAN CHURCH, AND AT THE SAME TIME INSERTION AMONG CHRISTIANS IN THE SPIRITUAL WORLD.
That baptism is introduction into the Christian church is evident from many considerations, such as the following:
(i.) Baptism was instituted in the place of circumcision; and as circumcision was a sign that those circumcised were of the Israelitish church, so is baptism a sign that those baptized are of the Christian church, as shown in the preceding section; and a sign is nothing more than a means of recognition, just as swaddling clothes of different colors are put on the children of two mothers, to distinguish them and prevent their being changed. (ii.)
[2] That it is merely a sign of introduction into the church, is made clear by the baptizing of infants, who are wholly destitute of reason and are no more able to receive anything pertaining to faith than the young branches of a tree. (iii.)
[3] Not only are infants baptized but all foreign proselytes who are converted to the Christian religion, both the young and the old, and this before they have been instructed, solely because they confess a wish to embrace Christianity, into which they are introduced by baptism, this same having been done by the apostles, according to the Lord's command,
That the disciples should make disciples of all nations, and baptize them (Matthew 28:19).
(iv.)
[4] Again:
John baptized in Jordan all who came to him from Judea and Jerusalem (Matthew 3:5, 6; Mark 1:5).
He baptized in Jordan for the reason that entrance into the land of Canaan was through that river, and "the land of Canaan" signified the church, because the church was there; and so "the Jordan" signified introduction into the church That "the land of Canaan" signified the church, and "the Jordan" introduction into it, may be seen in the Apocalypse Revealed (n. 285).
[5] All this, however, is what takes place on earth. But in the heavens infants are introduced by baptism into the Christian heaven, and angels are there assigned them by the Lord, to take care of them. Therefore as soon as infants are baptized, angels are appointed over them, by whom they are kept in a state to receive faith in the Lord; but as they grow up, and begin to exercise self-control and be governed by their own reason, these guardian angels leave them, and they draw into association with themselves such spirits as make one with their life and faith. From all this it is clear that baptism is insertion among Christians in the spiritual world also.
677. IV. THE FIRST USE OF BAPTISM IS INTRODUCTION INTO THE CHRISTIAN CHURCH, AND AT THE SAME TIME INSERTION AMONG CHRISTIANS IN THE SPIRITUAL WORLD.
That Baptism is an introduction into the Christian Church is evident from many considerations, such as the following: 1. Baptism was instituted in place of circumcision; and as circumcision was a sign that those circumcised belonged to the Israelitish Church, so Baptism is the sign that those baptized belong to the Christian Church, as was shown in the preceding article. A sign, however, only serves as a mark of recognition, as bands of different colors are placed on the infants of two mothers that they may be distinguished from each other, and not be changed.
[2] 2. That Baptism is only a sign of introduction into the Church is clearly evident from the baptizing of infants, who do not exercise any reason at all, and who are no more capable of receiving anything of faith than young branches of a tree.
[3] 3. Not only are infants baptized, but also all foreign proselytes converted to the Christian religion, whether young or old; and this is done before they have been instructed, provided they express their desire to embrace Christianity, into which they are inaugurated by Baptism. This also was the practice of the Apostles, according to the Lord's words,
That they should make disciples of all nations, and baptize them, Matthew 28:19.
[4] 4. John baptized all that came to him from Judea and Jerusalem, in the river Jordan, Matthew 3:6; Mark 1:5.
He baptized in Jordan because the entrance into the land of Canaan was across that river. Canaan signified the Church, because the Church was there; and consequently Jordan signified introduction into it. That Canaan signified the Church, and Jordan introduction into it, may be seen in the Apocalypse Revealed 285.
[5] This is what is done on earth; but in the heavens infants are introduced by Baptism into the Christian heaven, and angels are there assigned to them to take care of them. Therefore, as soon as infants are baptized, they are placed in charge of angels by whom they are kept in a state to receive faith in the Lord. When they grow up, however, and come under their own control and exercise their own reason, the guardian angels leave them; and they attract to themselves as associates those spirits whose life and faith harmonize with their own. From this it is evident that Baptism is insertion among Christians in the spiritual world also.
677. Quod primus Usus Baptismi sit Introductio in Ecclesiam Christianam, et simul tunc insertio inter Christianos in Mundo spirituali.
Quod Baptismus sit Introductio in Ecclesiam Christianam, constat ex multis, ut ex his. I. Quod Baptismus loco Circumcisionis institutus sit, et quod sicut Circumcisio fuit signum quod essent ab Ecclesia Israelitica, ita Baptismus signum quod sint ab Ecclesia Christiana, ut in superiori Articulo ostensum est; et signum non facit aliud quam ut cognoscantur, tanquam fasciae diversi coloris adpositae infantibus duarum matrum, ut dignoscantur et ne mutentur.
[2] II. Quod modo sit signum introductionis in Ecclesiam, constat manifeste ex Baptizatione infantum, qui prorsus nullius rationis participes sunt, et ad aliquid fidei recipiendum nondum plus habiles sunt, quam palmites novi in aliqua Arbore.
[3] III. Quod non modo baptizentur Infantes, sed etiam omnes alienigenae proselytae, qui ad religionem Christianam convertuntur, tam parvi quam magni, et hoc antequam instructi sunt, modo ex confessione quod velint Christianismum amplecti, ad quem per Baptismum inaugurantur; quod etiam Apostoli fecerunt, secundum Domini verba, ut discipulos facerent omnes gentes, et baptizarent illos, Matthaeus 28:19.
[4] IV. Quod Johannes Baptizaverit omnes ad se venientes ex Judaea et Hierosolyma in Jordane, Matthaeus 3:6, Marcus 1:5; 1 quod in Jordane, fuit causa, quia per illum fluvium fuit ingressus in terram Canaanem, et per terram Canaanem significabatur Ecclesia, quia ibi erat, et inde per Jordanem Introductio in illam; quod Terra illa significaverit Ecclesiam, et Jordanes Introductionem in illam, videatur in Apocalypsi Revelata 285.
[5] Sed hoc fit in terris. In Coelis autem Infantes per Baptismum introducuntur in Coelum Christianum, et a Domino assignantur illis Angeli ibi, qui curam illorum gerant; quare ut primum Infantes baptizati sunt, praeficiuntur illis Angeli, a quibus tenentur in statu recipiendi fidem in Dominum; at sicut adolescunt, ac sui juris et suae rationis fiunt, relinquunt illos Angeli tutores, et ipsi adsciscunt sibi tales spiritus, qui unum faciunt cum vita et fide illorum; ex quibus patet quod Baptismus sit insertio inter Christianos etiam in Mundo spirituali.
Footnotes:
1. Prima editio: 1:9..