721.洗礼一章已说明，洗礼就是引入教会。若领悟了这句话，就能明白，圣餐就是引入天堂。这两项圣礼，即洗礼与圣餐，可以说是引向永生的两扇大门。每个基督徒通过洗礼这第一扇大门，被准许引入教会取自圣言的有关来生的教导。所有这些教导都是人借以被预备，并能被引入天堂的方法。第二扇大门就是圣餐。通过它，凡允许自己被主预备和引领者，皆被准许引入天堂。再没有其它通用的大门。
这两项圣礼好比生为国王的王子，他首先被引入赋予他管理才能的知识，其次就是加冕和统治。它们还好比生来就承受大笔遗产的儿子，他首先学习和吸收有关妥善管理财产之类的东西，其次就是拥有和支配他继承的遗产。还好比建造房屋并住在其中；又好比人从童年被抚育长大，直到成年开始自主判断，之后过理性与属灵的生活。为到达第二阶段，必须先有一个阶段，因为没有第一阶段，第二阶段是不可能的。这些例子清楚表明，洗礼和圣餐可以说是两扇大门，人通过它们被引入永生；迈进第一扇大门后，他必须穿过一个平原。第二扇大门是目标，这里是他立志赢得奖赏的地方；因为只有奋斗之后才被赐予棕榈枝，比赛结束后才得到奖赏。
721. 洗礼一章已说明, 洗礼就是引入教会。 若领悟了这句话, 就能明白, 圣餐就是引入天堂。 这两项圣礼, 即洗礼与圣餐, 可以说是引向永生的两扇大门。 每个基督徒通过洗礼这第一扇大门, 被准许引入教会取自圣言的有关来生的教导。 所有这些教导都是人借以被预备, 并能被引入天堂的方法。 第二扇大门就是圣餐。 通过它, 凡允许自己被主预备和引领者, 皆被准许引入天堂。 再没有其它通用的大门。
这两项圣礼好比生为国王的王子, 他首先被引入赋予他管理才能的知识, 其次就是加冕和统治。 它们还好比生来就承受大笔遗产的儿子, 他首先学习和吸收有关妥善管理财产之类的东西, 其次就是拥有和支配他继承的遗产。 还好比建造房屋并住在其中; 又好比人从童年被抚育长大, 直到成年开始自主判断, 之后过理性与属灵的生活。 为到达第二阶段, 必须先有一个阶段, 因为没有第一阶段, 第二阶段是不可能的。 这些例子清楚表明, 洗礼和圣餐可以说是两扇大门, 人通过它们被引入永生; 迈进第一扇大门后, 他必须穿过一个平原。 第二扇大门是目标, 这里是他立志赢得奖赏的地方; 因为只有奋斗之后才被赐予棕榈枝, 比赛结束后才得到奖赏。
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.