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because he hath not believed in the name of the only-begotten Son of God," iii. 17, 18 : “ Believing they shall have life in His name,” xx. 31: "Thou hast laboured for My name's sake, and hast not fainted," Rev. ii. 3: and in other places. How plain is it to see, that by the name of the Lord, in these passages, is not meant His name only, but an acknowledgment of Him, as being the Redeemer and Saviour, attended with obedience to Him, and at length with faith in Him! for in baptism, an infant receives the sign of the cross on his forehead and breast, which is a token of his inauguration into the acknowledgment and worship of the Lord. By name too, the quality of any particular person is understood; the reason is, because in the spiritual world every one is named according to his quality; so that by the name of Christian given to any one, his quality is meant as possessing faith in Christ, and charity towards his neighbour from Christ: this is meant by name in the Revelation: "Thou hast a few names in Sardis, which have not defiled their garments, and they shall walk with Me in white, for they are worthy," chap. iii. 4: to walk with the Son of Man in white, signifies to follow the Lord, and to live according to the truths of His Word. The same is signified by His name in John: “Jesus said, My sheep hear My voice, and I call My own sheep by name, and lead them out; I go before them, and the sheep follow Me, because they know My voice; but a stranger will they not follow, because they know not the voice of strangers,” chap. x. 3, 4, 5: by name signifieth, by their quality as Christians; and to follow Him is to hear His voice, that is, to obey His commands: this name all receive in baptism, for it is involved in the sign.
683. What is a name without the thing of which it is expressive, but an empty nothing? or a mere sound, like the echo which rebounds from woods and vaulted buildings? or like the noise scarcely animate uttered by people in their dreams? or like the noise of wind, of the sea, or of a machine, which hath no meaning or use in it? Nay, what is the name
of king, of duke, of consul, of bishop, of abbot, of monk, without the office which is annexed to the name, but mere vanity? In like manner, what is the name of Christian, whilst the man lives like a barbarian, and in opposition to the precepts of Christ, but like looking to the sign or standard of Satan, and not to that of Christ, whose name nevertheless was woven in it with golden threads in baptism? What are they, who, after receiving the signature of Christ, deride His worship, mock at His name, and confess Him not as the Son of God, but as the son of Joseph, but rebels and regicides? and what are their words but blasphemies against the Holy Spirit, which cannot be forgiven either in this world, or in that which is to come? Such persons, like dogs with open jaws, bite at the Word, and tear it in pieces with their teeth. These, according to Isaiah xxviii. 8, Jerem. xlviii. 26, by their opposition to Christ and His worship, have "all their tables full of vomit and filthiness," when yet the Lord Jesus Christ is the Son of the Most High God, Luke i. 32, 35; the Only-begotten, John i. 18, chap. iii. 16; the True God and Eternal Life, 1 John v. 20, 21; in whom dwelleth all the fullness of the Godhead bodily, Colos. ii. 9; and is not the son of Joseph, Matt. i. 25. But beside these there are a thousand other passages to the same purport.
VI. THAT THE THIRD AND FINAL USE OF BAPTISM, IS, THAT MAN MAY BE REGENERATED.
684. This, as it is the very and essential use intended by baptism, is consequently its final use; and the reason is, because a true Christian knows and acknowledges the Lord the Redeemer, Jesus Christ, who, as He is the Redeemer, is also the Regenerator: that redemption and regeneration together form a One, may be seen in the chapter on reformation and regeneration, art. III. Besides, a Christian is in possession of the Word, where the means of regeneration stand fully described, and are declared to
be faith in the Lord, and charity towards our neighbour: this is the same thing as what is said of the Lord, that “He baptizeth with the Holy Spirit and with fire," Matt. iii. 2, Mark i. 8, Luke iii. 16; by the Holy Spirit is meant the divine truth of faith, and by fire the divine good of love or charity, each proceeding from the Lord: that by the Holy Spirit the divine truth of faith is meant, may be seen in the chapter on the HOLY SPIRIT; and that the divine good of love is meant by fire, may be seen in the APOCALYPSE REVEALED, n. 468, 395; and by means of these two all regeneration is effected by the Lord. The Lord Himself was baptized by John, (see, Matt. iii. 13 to 17, Mark i. 9, Luke iii. 21, 22,) that He might not only institute baptism as a rite to be observed in future, and establish it by His own example, but also because He glorified His Humanity, and made it Divine, as He regenerates man and makes him spiritual.
685. From what has been said in this and in the former articles it may be plainly seen, that the three uses of baptism cohere together as a one, in like manner as a first cause, a middle cause, which is the efficient, and an ultimate cause, which is the effect, and the end for the sake of which the former causes were produced: for the first use of baptism is, that a man may have the name of Christian; the second, following as a consequence from the first, is, that he may know and acknowledge the Lord to be the Redeemer, Regenerator and Saviour; and the third is, that he may be regenerated by the Lord, which when effected, he is then redeemed and saved. As these three uses follow each other in order, and join with each other in the ultimate use, and consequently in the idea of the angels cohere together as a one, therefore whensoever baptism is performed, read in the Word, or named, the angels who are present do not understand baptism, but regeneration; so that by these words of the Lord, "Whosoever believeth and is baptized
shall be saved, but whosoever believeth not shall be damned,” Mark xvi. 16, the angels in heaven understand that whosoever acknowleges the Lord, and is regenerated, will be saved. Hence also it is, that baptism is called by Christian churches on earth the LAVER OF REGENERATION. Be
it known therefore to every Christian, that whosoever doth not believe in the Lord cannot be regenerated, notwithstanding his having been baptized, and that being baptized is of no avail without faith in the Lord, as may be seen proved above in this chapter, article II. n. 673. That baptism implies purification from evils, and consequent regeneration, must be very plain to every Christian; for when the priest, at the baptism of an infant, signs him with the cross on the forehead and the breast, as a memorial of the Lord, he turns to the sponsors and asks whether they renounce the devil and all his works, and whether they receive the faith; to which questions the sponsors in the child's name answer, "Yes." Renunciation of the devil, that is, of the evils which are from hell, and faith towards the Lord, are what perfect regeneration.
686. It is said in the Word, that the Lord God our Redeemer baptizeth with the Holy Spirit and with fire, which means that the Lord regenerates man by the divine truth of faith, and by the divine good of love or charity, as may be seen above in this article, n. 684. They who are regenerated by the Holy Spirit, that is, by the divine truth of faith, are distinguished in the heavens from those who are regenerated by fire, that is, by the divine good of love. They who are regenerated by the divine truth of faith, are in heaven clad in garments of fine white linen, and are called spiritual angels; but they who are regenerated by the divine good of love, are clad in purple garments, and are called celestial angels. They who are clad in white garments are thus described: "They follow the Lamb, clothed in fine linen white and clean," Rev, xix. 14: "They
shall walk with Me in white," chap iii. 4. The angels at the Lord's sepulchre, who "appeared in white and shining garments," Matt. xxviii. 3, Luke xxiv. 4, were of this kind: for it is declared expressly that fine linen signifies the righteousness of the saints, Apoc. xix. 8. That garments, in the Word, signify truths, and that white garments of fine linen signify divine truths, may be seen in the AroCALYPSE REVEALED, n. 379. The reason why such as are regenerated by the divine good of love are clad in purple garments, is, because purple is the colour of love deriving it from the fire of the sun and its redness, which signifies love, as may be seen in the APOCALYPSE REVEALED, n. 468, 725. Because garments signify truths, therefore he who came to the wedding and had not on a wedding garment, was cast out into outer darkness, Matt. xxii. 11, 12, 13.
687. Baptism, moreover, is represented as regeneration, both in heaven and in the world, by many particulars; in HEAVEN, as was just now observed, by white and purple garments, and also by the marriage of the church with the Lord, and further by the new heaven and new earth, and the New Jerusalem descending thence, of which He that sat on the throne said, "Behold I make all things new," Rev. xxi. 1 to 4, 5; and by the "river of the water of life proceeding forth from the throne of God and the Lamb,” chap. xxii. 1, 2; and also by the five wise virgins, who had lamps and oil, and entered in with the bridegroom to the marriage, Matt. xxv. 1, 2, 10. A baptized, that is, a regenerate person is meant by creature, Mark xvi. 15, Rom. viii. 19, 20, 21; and by a new creature, 2 Cor. v. 17, Gal. vi. 15; for the term "creature," is derived from "created," which signifies also to be regenerate, as may be seen in the APOCALYPSE REVEALED, n. 254. In THE WORLD, regeneration is represented by various particulars, as by the blossoming of every vegetable on the earth in the time of spring, and their suc