St. John could not mean this, unless he denied the distinct personality of the Holy Ghost. For it was the Holy Ghost that then descended 'as the substitute of Christ; nor does St. Luke even hint that it was understood to be a Baptism, even if we suppose the 'tongues of fire' to be anything visual, and not as we say, Victory sate on his helmet like an eagle. The spirit of eloquence descended into them like a tongue of fire, and that they spoke different languages is, I conceive, no where said; but only that being rustic Galileans they yet spake a dialect intelligible to all the Jews from the most different provinces. For it is clear they were all Jews, and, as Jews, had doubtless a 'lingua communis' which all understood when spoken, though persons of education only could speak it. Even so a German boor understands, but yet cannot talk in, High German, that is, the language of his Bible and Hymn-book. So it is with the Scotch of Aberdeen with regard to pure English. In short Taylor's arguments press on the Anabaptists, only as far as the Anabaptists baptize at all; they are in fact attacks on Baptism; and it would only follow from them that the Baptist is more rational than the Pædobaptist, but that the Quaker is more consistent than either. To pull off your hat is in Europe a mark of respect. What, if a parent in his last will should command his children and posterity to pull off their hats to their superiors,--and in course of time these children or descendants emigrated to China, or some place, where the same ceremony either meant nothing, or an insult. Should we not laugh at them if they did not interpret the words into, Pay reverence to your superiors. Even so Baptism was the Jewish custom, and natural to those countries; but with us it would be a more significant rite if applied as penance for excess of zeal and acts of bigotry, especially as sprinkling. Ib. p. 196. But farther yet I demand, can infants receive Christ in the Eucharist? Surely the wafer and the tea-spoonful of wine might be swallowed by an infant, as well as water be sprinkled upon him. But if the former is not the Eucharist because without faith and repentance, so cannot the latter, it would seem, be Baptism. For they are declared equal adjuncts of both Sacraments. The argument therefore is a mere 'petitio principii sub lite'. Ib. Ad. ix. p. 197. The promise of the Holy Ghost is made to all, to us and to our children: and if the Holy Ghost belongs to them, then Baptism belongs to them also. If this be not rank enthusiasm I know not what is. The Spirit is promised to them, first, as protection and providence, and as internal operation when those faculties are developed, in and by which the Spirit co-operates. Can Taylor shew an instance in Scripture in which the Holy Spirit is said to operate simply, and without the co-operation of the subject? Ib. Ad. xix. p. 199.