Baptism with the Holy Spirit
It is said in John, that the Lord “baptized with the Holy Spirit,” and in Luke, that He baptized “with the Holy Spirit and with fire.” In the internal sense, to baptize signifies to regenerate; to baptize with the Holy Spirit and with fire, is to regenerate by the good of love,—fire, is the good of love.. (AC n. 9229)
In order that every one who repents should look to the Lord alone, the Holy Supper was instituted by Him, which to those who repent confirms the remission of sins. It confirms; because in that supper or communion every one is kept looking to the Lord only. (DP n. 122)
Baptism is introduction into the church; but the Holy Supper is an introduction into heaven. These two Sacraments, Baptism and the Holy Supper, are as two gates to eternal life. By baptism, which is the first gate, every Christian man is intromitted and introduced into those things which the church teaches from the Word concerning another life; all which are means whereby a man may be prepared for and led to heaven. The second gate is the Holy Supper; through this every man who has suffered himself to be prepared and led by the Lord, is intromitted and introduced into heaven. (TCR n. 721)
The Holy Supper was instituted by the Lord that by means of it there may be a conjunction of the church with heaven, and so with the Lord; it is therefore the most holy thing of worship.
But how conjunction is effected by it, is not apprehended by those who do not know anything of the internal or spiritual sense of the Word; for they do not think beyond the external sense, which is the sense of the letter. From the internal or spiritual sense of the Word it is known what is signified by the body, and blood, and what by the bread and wine, also what is signified by eating.
In that sense, the body or flesh of the Lord is the good of love, as is the bread likewise; and the blood of the Lord is the good of faith, as also is the wine; and eating is appropriation, and conjunction. The angels who are attendant on man when he receives the Sacrament of the Supper understand these things no otherwise; for they perceive all things spiritually. Hence it is that with man the holiness of love and the holiness of faith then flow in from the Lord. From this is conjunction.
From these considerations it is evident that when a man takes the bread, which is the body, he is conjoined to the Lord by means of the good of love to Him from Him; and when he takes the wine, which is the blood, he is conjoined to the Lord by means of the good of faith in Him from Him. But it should be known that conjunction with the Lord by means of the Sacrament of the Supper is effected only with those who are in the good of love and faith in the Lord from the Lord. With these there is conjunction by means of the Holy Supper; with others there is presence, but not conjunction.
Moreover, the Holy Supper includes and comprehends all the Divine worship instituted in the Israelitish church; for the burnt-offerings and sacrifices, in which the worship of that church principally consisted, were called in one word bread; hence also the Holy Supper is its complement. (HD n. 210-214)
They come to the Holy Supper worthily who are in faith in the Lord, and in charity towards the neighbour, thus who are regenerate. (TCR n. 722)
[Every one is regenerated by abstaining from the evils of sin. TCR n. 510. The state of regeneration begins when a man determines to shun evil and do good. ibid. n. 587.]
To those who come to it worthily the Holy Supper is as a signing and sealing that they are children of God; because the Lord is then present, and introduces those who are born of Him, that is who are regenerate, into heaven. The Holy Supper effects this because the Lord is then present even as to His Human; for it was shown above that in the Holy Supper the Lord is wholly present, and also the whole of His redemption; for He says of the bread “This is My body,” and of the wine, “This is My blood.” Consequently He then admits them into His body; and the church and heaven constitute His body. The Lord is indeed present whenever man is being regenerated, and by His Divine operation prepares him for heaven; but that He may actually enter, a man must actually present himself to the Lord. And because the Lord actually presents Himself to man, a man must actually receive Him,—and not as He hung upon the cross, but as He is, in His glorified Human in which He is present. The body of this is Divine Good, and the blood is Divine Truth. These are given to man, and by them man is regenerated, and is in the Lord and the Lord in him; for, as was shown above, the eating which takes place in the Holy Supper is spiritual eating. From all this, rightly apprehended, it is plain that the Holy Supper is as a signing and sealing that they who worthily approach it are children of God. (ibid. n. 728)
Conjunction with the Lord by means of the Holy Supper may be illustrated by the conjunction of the families descended from one father. From him descend brethren, and relations in succession by marriage and by blood; and they all derive something from the first stock. They do not, however, thus derive flesh and blood; but from flesh and blood they thus derive the soul and hence inclination to similar things, whereby they are conjoined. The very conjunction indeed commonly appears in their faces, and also in their manners; and they are therefore called one flesh (Gen. xxix. 14; xxxvii. 27; 2 Sam. v. 1; xix. 12, 13; et al). It is similar in respect to conjunction with the Lord, who is the Father of all the faithful and blessed. Conjunction with Him is effected by love and faith, on account of which two they are called one flesh. Hence it is that He said:—”He that eateth My flesh and drinketh My blood dwelleth in Me and I in him” (John vi. 56). Who does not see that the bread and wine do not effect this, but the good of love which is meant by bread, and the truth of faith which is meant by wine, which are the Lord’s own, and proceed and are communicated from Him alone? In truth all conjunction is effected by love; and love is not love without confidence. Those who believe that the bread is flesh and the wine blood, and are not able farther to elevate their thought, may remain in this belief; but ought not to think otherwise than that there is a something most holy [in the Sacrament], that is conjunctive with the Lord, which is attributed and appropriated to man as his although it continually remains the Lord’s. (ibid. n. 727)