that having been received from Christ, it was received through some institution of Christ. Again, the very term "anointing" would lead one to think of an act in part outward, and since it was employed under the Jewish law to consecrate things or persons to the service of God, it might the more obviously be used for the consecration of "lay-priesthood[1]" as baptism is called; and that the more, since our Blessed Saviour was actually consecrated and anointed (comp. Luke iii. 21, 22, iv. 1, 14, 16) by the descent and abiding of the Holy Ghost at His Baptism, and then became the Christ: since, moreover, the same "sevenfold gifts" of the Holy Spirit, which were bestowed upon the Christ at His baptism (Is. xi. 1, lxi. 1, Luke iv. 18) are here spoken of by St. John, as having been in their measure imparted to Christians; and "anointing" (as we saw above) is by St. Paul (2 Cor. i.) united with the "sealing" of baptism. To this may be added the very use of the name "the anointing" in Christian antiquity to designate baptism; and the early and general use of Chrism or anointing, as a holy and significant act thereat, and since it was part of Baptism, a Sacramental act also[2]. But whether St. John (as seems to me most probable) referred to a specific act at Baptism, or to Baptism itself, as "making us kings and priests to God," thus far makes no difference. What I would now advert to is this, that Christian antiquity interpreted these passages of Holy Baptism, as being the source of our illumination, as of our sanctification; while moderns find under the term "anointing" the gifts of the Holy Spirit, or grace, or wisdom, or the Blessed Spirit Himself, as anointing Christians either immediately, or mediately through the ministry of the word,—any thing in short rather than the institution of our Blessed Saviour. And I would wish persons to consider whether this do not imply a changed feeling, a less vivid recognition of the value of the "means of grace," and an independence of ordinances which is less humble than that of the early Christians.
The same might be said of other passages; and it may help
