677. 第4节 洗礼的第一个作用就是引入基督教会, 同时加入灵界的基督徒中
很多事实证明, 洗礼就是引入基督教会, 如:
(1) 洗礼取代割礼被设立; 由于割礼是归属犹太教会的标志, 所以洗礼是归属基督教会的标志, 如前节所述。 标志的唯一作用是使人可以被识别, 就象用不同颜色的襁褓包裹两个母亲的婴孩, 以便他们被区分开, 不至于混淆。
(2) 它仅仅是正被引入基督教会的一个标志, 这一点从婴孩也受洗的事实明显可知, 他们没有任何理智可言, 跟树上的幼芽一样没有能力接受属于信的事物。
(3) 不但婴孩受洗, 而且所有转向基督教的其他种族的皈依者也受洗, 无论老少, 并且这在他们接受教导之前进行, 只要他们声称愿意信奉基督教, 那么他们的洗礼就是加入基督教会的就职典礼。 这也是使徒们所做的事, 就象主说得那样, 他们要使万民作主的门徒, 给他们施洗 (马太福音28:19)。
(4) 又: 耶路撒冷和犹太全地的人都出来在约旦河受了约翰的洗 (马太福音3:5-6; 马可福音1:5)。 之所以在约旦河施洗, 是因为这条河是进入迦南地的入口; “迦南地”象征教会, 因为它是教会所在之地; 所以“约旦河”象征引入教会。 关于“迦南地”象征教会, “约旦河”象征引入教会, 可见于破解啟示錄285。
然而, 这一切发生在地上。 而在天上, 婴孩皆通过洗礼被引入基督教天堂, 主给他们指派天人以照料他们。 所以, 一旦婴孩受洗, 就会指定天人负责他们, 天人将他们保守在接受信主的状态。 但当他们长大, 开始自主并独立思考时, 这些守护天人就离开他们, 他们会为自己选择诸如与其生活和信一体的这类灵。 这些事实清楚表明, 洗礼也是加入灵界的基督徒中。
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..