, of that regeneration of which the whole spiritual life of a Christian is the complete process; the Eucharist indicating the means, namely, the continued assimilation of and to the Divine Humanity. Hence the Eucharist was called the continuation of the Incarnation.
Ib.
And yet it does not follow that they should all be baptized with the Holy Ghost and with fire. But it is meant only that that glorious effect should be to them a sign of Christ's eminency above him; they should see from him a Baptism greater than that of John.
This is exactly of a piece with that gloss of the Socinians in evasion of St. Paul's words concerning Christ's emptying himself of the form of God, and becoming a servant, which all the world of Christians had interpreted of the Incarnation. But no! it only referred to the miracle of his transfiguration!
— — credat Judæus Apella!
Non ego.
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