721# 洗礼是进入教会的引介，这已在“洗礼”一章中说明；而圣餐是进入天堂的引介，则可由以上所述和所领会的事看出。洗礼与圣餐这两个圣礼，犹如通向永生的两道门。每一个基督徒都借着洗礼——即第一道门——被引入并带进教会根据圣言所教导的关于来世生命的事；这一切都是方法，借着这些方法，人可以被预备并被引向天堂。第二道门是圣餐；凡愿意让主预备并引导自己的人，都借着圣餐被引入并带进天堂。除此之外，并没有更多普遍的门。
这二者可比作生来将承继王位的王子：首先，他被引入治理事务的知识；其次，才是他的加冕与统治。也可比作生来将承受大产业的儿子：首先，他要学习并吸收那些关系到产业和财富正当管理的事；其次，才是占有并经营。又可比作房屋的建造与居住；也可比作人从婴幼儿时期起所受的教导，直到他到了能够自主并自行判断的年龄；然后才有其理性与属灵的生活。一个阶段必须先行，另一阶段方能取得；因为没有前者，后者就不可能存在。
由此可说明：洗礼与圣餐犹如两道门，人借着它们被引向永生；第一道门之后，是人必须跑过的场地；第二道门则是终点，在那里有他奔跑所指向的奖赏。因为若非经过竞技，就没有桂冠；若非经过争战，就没有奖赏。
721# 洗礼那一章已经说明，洗礼是引入教会；圣餐是引入天堂，这一点从刚才所说的明显看出来，只要清楚理解它们。这两项圣礼，即洗礼和圣餐，就像通往永生的两扇门。每个基督徒都通过洗礼这第一扇门，被允许并引入教会从圣言中所教导的关于未来生活的内容；这一切教导都是方法，人可以通过这些方法为天堂做好准备，并被引入天堂。第二扇门是圣餐，凡允许自己被主准备和引导的人，都通过圣餐被允许并引入天堂；再没有其它通用的门。这两项圣礼可以比作生为王位继承人的王子所接受的教育和加冕礼；他首先被教导管理艺术的知识，其次加冕和管理。它们也可以比作生来要继承大笔遗产的儿子；他首先学习和接受与正确管理财产和财富有关的东西，其次是开始拥有和管理它们。它们还可以比作盖房子，并在里面居住；以及一个人从童年时期，直到他变得独立，能行使自己的权力或判断力时的年龄，再到他随后的理性和属灵生活的教育历程。在每种情况下，在人能进入第二个阶段之前，第一个阶段必须先到来，因为没有第一个阶段，第二个阶段是不可能的。这些例子有助于说明，洗礼和圣餐就像两扇门，人通过这两扇门被引入永生；越过第一道门有一个平原，他必须穿越这个平原。第二扇门是目标，那里有他一直追求的奖赏。因为棕榈枝要到奋斗或争战后才能颁发，奖品要到比赛结束后才能颁发。
721. Baptism brings us into the church, as I have shown in the chapter on baptism [677-680]; and if you have understood what I have just presented above, it should be clear that the Holy Supper brings us into heaven.
These two sacraments, baptism and the Holy Supper, function as the two gateways to eternal life. Baptism, which is the first gateway, gives admittance and introduces every Christian into all that the church teaches from the Word about the other life. All these teachings are means by which we can be prepared for heaven and led toward it. The second gateway is the Holy Supper. Through it, all who have allowed themselves to be prepared and led by the Lord are given admittance to and brought into heaven. There are no other universal gateways.
These two phases can be compared to those experienced by an heir to the throne: During the first phase she or he is initiated into all forms of knowledge related to governing; in the second phase, she or he is crowned and takes the throne.
[2] They can also be compared to the phases experienced by children who are born with a sizeable inheritance. During the first phase, they learn and become steeped in how best to handle wealth and possessions; in the second phase, they receive and begin to manage their inheritance.
These phases can also be compared with first building a house and then living in it; and with our education from childhood to the age at which we become independent and able to judge things for ourselves, and then our rational and spiritual life after that.
In each case the one phase has to come first before we can come into the second, because the second would be impossible if we had not undergone the first.
These comparisons serve to illustrate that baptism and the Holy Supper are like two gateways that bring us to eternal life. Beyond the first gateway there is a field we have to cross in order to reach our goal of the second gateway, where stands the prize that we have been aiming for.
Prizes are not awarded until the contest is over; medals are not given out until the competition has come to an end.
721. The chapter on baptism showed that it was an introduction to the church; and what has been said so far, if grasped, proves that the Holy Supper is an introduction to heaven. The two sacraments, baptism and the Holy Supper, are as it were two gates leading to everlasting life. Every Christian is by baptism, the first gate, admitted and introduced to the church's teachings drawn from the Word about the other life. All of these are the means by which a person is prepared and can be guided to heaven. The second gate is the Holy Supper. By it everyone, who has allowed himself to be prepared and guided by the Lord, is admitted and introduced into heaven. There are no other universal gates.
These two stages can be compared with the case of a prince who is born to be king; he is first introduced to the knowledge which will enable him to govern; the second stage is his coronation and reign. Another comparison is with a son born to a great inheritance, who first learns and absorbs the sorts of things which are relevant to the proper management of estates and wealth; the second stage is when he comes into possession and administers his inheritance. Another comparison is with building a house and living in it; also with the way a person is brought up from childhood until he comes of an age to make his own decisions and judgments, and with his rational and spiritual life after this. One period must inevitably precede in order to achieve the second, since the second is impossible without the first. These illustrations show that baptism and the Holy Supper are as it were two gates, through which a person is introduced to everlasting life; and after the first gate there is an open space to be covered. The second gate is the goal, where the prize is which he set out to win; for the victory comes only after the encounter, and the prize only after the contest.
721. That baptism is introduction into the church has been shown in the chapter on Baptism; that the holy supper is introduction into heaven is clear from what has been said above when it is perceived. These two sacraments, baptism and the holy supper, are like two gates to eternal life. By baptism, which is the first gate, every Christian is let into and introduced into what the church teaches from the Word respecting the other life, all of which teaching forms the means whereby man can be prepared for and led to heaven. The second gate is the holy supper, by which every man who allows himself to be prepared and led by the Lord is admitted into and introduced into heaven. There are no other universal gates. These two sacraments may be likened to what occurs with a prince who is born heir to a kingdom, in that he is first introduced into a knowledge of the business of government, and in the second place is crowned and governs. They may be likened also to a son born to a great inheritance, in that he first learns and is imbued with such things as pertain to the proper management of possessions and riches, and secondly takes possession and control; also to the building of a house and dwelling in it; also to the course of a man's instruction from childhood until the period when he becomes independent and exercises his own judgment, and his subsequent rational and spiritual life. One period must needs precede, that the second may be attained; for without the former the latter is impossible. These illustrations make clear that baptism and the holy supper are like two gates through which man is introduced to eternal life; and that beyond the first gate there is a plain which he must pass over; and that the second is the goal where lies the prize to which he has directed his course. For the palm is not bestowed until after the struggle, nor the reward until the contest is decided.
721. It has been shown in the chapter on Baptism that it is an introduction into the Church; and it is evident from what has just been said, if clearly understood, that the Holy Supper is an introduction into heaven. These two sacraments are like two gates to eternal life. Baptism is the first gate, through which every Christian is admitted and introduced into what the Church teaches from the Word concerning the future life; and all this teaching is the means whereby man may be prepared and led to heaven. The other gate is the Holy Supper, through which every one who has permitted himself to be prepared and led by the Lord, is admitted and introduced into heaven; there are no other universal gates.
These two sacraments may be compared to the education and coronation of a prince born heir to a throne. He is first instructed in the knowledge of the art of governing, and is then crowned and assumes the government. They may be compared, also, to what takes place in the case of a son born heir to a great estate. He first learns and undergoes a training in what relates to the proper disposition of property and wealth, and afterwards he enters into their possession and management. They may be compared also to the building of a house, and its occupation; and to a man's instruction from infancy to the age when he can exercise his own right and judgment, and to his subsequent rational and spiritual life. One period must precede before the other may be attained, for the latter is not possible without the former. These instances may serve to illustrate how Baptism and the Holy Supper are like two gates, through which a man is introduced to eternal life. The first gate leads to a plain which he must traverse, and the second is the goal where is the reward to which he has directed his course. For the palm is not given till after the combat, nor the prize till the contest has been decided.
721. Quod Baptismus sit introductio in Ecclesiam, in Capite de Baptismo ostensum est; quod autem Sancta Coena sit introductio in Coelum, ex supradictis et perceptis constat. Duo illa Sacramenta, Baptismus et Sancta Coena, sunt sicut duae Portae ad vitam aeternam; omnis homo Christianus per Baptismum, qui est Prima porta, intromittitur et introducitur in illa, quae Ecclesia ex Verbo de Vita altera docet, quae omnia sunt media, per quae homo praeparari et duci potest ad Coelum. Altera porta est Sancta Coena; per illam intromittitur et introducitur omnis homo, qui praeparari et duci se passus est a Domino, in Coelum: universales Portae plures non dantur. Haec duo comparari possunt cum Principe nato ad regnum, quod primum introducatur in cognitiones quae gubernationis sunt; alterum est Coronatio ejus et regimen.
[2] Comparari etiam possunt cum Filio nato ad magnam haereditatem, qui primum discet et imbuet talia, quae ad justam dispositionem possessionum et opum pertinent; alterum est possessio et administratio. Comparari etiam possunt cum aedificatione domus, et cum ejus habitatione: et quoque cum instructione hominis ab infantia, usque ad aetatem dum fit sui juris et judicii, et cum ejus rationali et spirituali vita postea; una Periodus necessario praecedet, ut altera obtineatur, nam haec absque illa non dabilis est. Per haec illustratum est, quod Baptismus et Sancta Coena sint sicut duae Portae, per quas homo ad vitam aeternam introducitur, et quod post primam 1 Portam sit campus, quem percurret, et quod altera sit meta, ubi adorea ad quam cursum direxit; non enim datur palma, nisi quam post velitationem, nec praemium nisi quam post decertationem.
Footnotes:
1. Prima editio: primum.