670. II. The washing called baptism means spiritual washing, which is purification from evils and falsities, and so regeneration.

Acts of washing were enjoined upon the Children of Israel, as is well known from the statutes laid down by Moses. For instance, that Aaron should wash himself before putting on his garments as minister (Leviticus 16:4, 24); and before approaching the altar to minister (Exodus 30:18-21; 40:30-32). The same was enjoined upon the Levites (Numbers 8:6-7); and also others who had become unclean through sins, and they were said to be sanctified by acts of washing (Exodus 29:1, 4; 40:12; Leviticus 8:6). Therefore the bronze sea and many basins were placed near the temple, so that they could wash themselves (1 Kings 7:23-39). They were instructed to wash the vessels and utensils, such as tables, benches, beds, plates and cups (Leviticus 11:32; 14:8-9; 15:5-12; 17:15-16; Matthew 23:25-26).

[2] But the reason why washing and similar acts were ordered and enjoined upon the Children of Israel was that the church established among them was a representative one, and had the character it did so as to prefigure the Christian church which was to come. When therefore the Lord came into the world, He abolished representative acts, all of which were external, and established a church which was in all respects internal. So the Lord banished the symbols and revealed the actual forms, as when someone lifts a curtain or opens a door, allowing what is inside not only to be seen but also approached. Out of all the previous representative acts the Lord retained only two, to contain everything the internal church has in a single pair; these are baptism to replace the acts of washing and the Holy Supper to replace the lamb which was sacrificed every day, and in full measure on the feast of the Passover.

601. VIII. When a person is regenerated, he acquires a new will and a new understanding.

The present-day church is aware that, when a person is regenerated, he is renewed or becomes a new person; this is evident both from the Word and from reason. These passages from the Word prove this:

Make yourself a new heart and a new spirit; why will you die, o house of Israel? Ezekiel 18:31.

I will give you a new heart and a new spirit in your midst, and I will take away the heart of stone from your flesh; and I will give you a heart of flesh, and I will put my spirit in your midst, Ezekiel 36:26-27.

From now on we know no one according to the flesh; so if anyone is in Christ, he is a new creature. 2 Corinthians 5:16-17.

A new heart in these passages means a new will, a new spirit means a new understanding. For heart in the Word stands for the will, and spirit, when linked with the heart, for the understanding.

The argument from reason is: when a person is regenerated he has a new will and a new understanding because these two faculties are what make him a human being, and it is these which are regenerated. Everyone, therefore, is such as he is in these two respects. If his will is evil, he is evil, and the more so if his understanding favours evil; and the reverse is true, if his will is good. It is only religion which renews and regenerates a person. Religion is allotted the highest place in the human mind, and sees below it the social matters which concern the world. Religion too climbs up through these as the pure sap rises in a tree to its top, and from that lofty position it has a view of natural matters, just as someone on a tower or a mountain has a view of the plains beneath.