power
they had felt its operation; yet
those, who only saw that such
an effect was wrought, ought to
have been equally convinced:
So, although the real Christian
to whom the preaching of the
cross has been made "the pow-
er of God, and the wisdom of
God," has abundant reason to
believe that it is divine; yet all
others, who see the effect, ought
to be equally convinced. It is
readily admitted however, that,
as the impression, which the
gospel makes, is made upon the
mind, which is not open to hu-
man inspection; so it is impos-
sible in most cases to determine,
whether the appearances, which
present themselves, have arisen
from a real change of heart, or
from some other cause. If how-
ever we could find one instance
in which the nature of the im-
pression should be so obvious as
not to admit a doubt, it would
forever decide the controversy—

had been exerted, because | sitting as an humble disciple at
the feet of that Saviour whom
he once despised, are not the ef-
fects so extraordinary and so a-
biding, that, to account for them,
we must of necessity admit a
change of heart? And did we
not wilfully shut our eyes a-
gainst the light, would they not
convince us beyond the possibil-
ity of a doubt, that Christianity
is of God? Ye sons and daugh-
ters of impiety, have you not
been witnesses to the power of
divine truth on the hearts of
others? And if you contin-
ue impenitent and unbelieving,
will not every instance of con-
version, with which you have
ever been acquainted, condemn
you at the last great day? Will
they not testify that you knew
your Master's will, but did it
not?

UNDER

EUBULUS.

it would establish the divine or- On the anointing of the Holy Spirit. igin of Christianity beyond contradiction. But though such an instance can never be expected, yet are there not some that so nearly approach it, as to leave us without excuse, if we do not receive it? When we see the votary of pleasure instantly reclaimed and passing the remainder of his days in a voluntary course of self-denial-the moralist renouncing at once both his high opinion of himself and his confidence in his own works, while he trusts in the merits of a crucified Jesus-the worldling becoming habitually indifferent to the riches of this world, while he exerts himself to be rich in faith toward God-and, the infidel bowing before that religion which he once ridiculed, and

the Old Testament dispensation, we have an account of the anointing of men with oil, in the name of the Lord. This was done by divine command, and was a manifestation of their designation to certain offices, or a consecration, and induction into them. God directed, that prophets priests and kings should be thus anointed. Aaron and his sons were anointed, as a consecration to the priesthood. Samuel was sent to anoint Saul, and afterwards David, to designate them for the kingdom; and Elijah was commanded to anoint Elisha, to be prophet in his room. When this anointing was immediately commanded to be applied to any one

in particular, it donoted that he | ing, when he says, Now he

was endued by the Spirit, with suitable gifts for the employment to which he was called. This was the case with Aaron; Saul had another Spirit given him, and Elisha had a double portion of the Spirit of Elijah resting upon him.

which stablisheth us with you in
Christ, and hath anointed us, is
God.' And John the forerunner
of our Lord said, 'He shall bap-
tize you with the Holy Ghost,'
which appears to refer to the
same thing. The word unction
signifies anointing, and John, wri-
ting to believers, says,
• But ye
have an unction from the Holy
One, and know all things ;'* and
again, But the anointing, which
ye have received of him, abideth

man teach you: but, as the same anointing teacheth you all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.'†

These words are very remarkable, they declare, that by an

We read of no consecrations in the New-Testament, by anointings, with oil. These seem to have been typical of the anointings of the Holy Ghost, which were given under the new dis-in you: and ye need not, that any pensation.-Jesus our Lord, who was constituted a prophet, a priest, and a king, was anointed of God by the Holy Spirit, which was given him without measure. His name Christ signifies The anointed. We are informed that 'God anointed Jesus of Naza-unction from the Holy One, bereth with the Holy Ghost and with power.' He had his public anointing, immediately after his baptism. The Holy Ghost, to render himself visible to men, assumed the appearance of a dove, and descended upon him from heaven, attended with the voice of God, saying, This is my beloved Son, in whom I am well pleased.' And on the memorable feast of pentecost, his apostles were also anointed with the Holy Ghost, and were at the same time miraculously furnished for the ministry, which was committed to them.

lievers know all things, and that they need not, that any man teach them, but as the same anointing teacheth them all things, and is truth, and is no lie; and they assert, that it hath taught them already.-It will be the design of this paper, to unfold the meaning of these words, which will show the excellency of the anointings of the Holy Ghost.

It should be observed, that in connection with these words, the inspired writer was speaking of anti-christ. The church had long been informed, by the writings of the apostle Paul, that that man of sin would come, and John here tells us, that there were already many anti-christs. Though the principal one, de

Believers are all consecrated to God, to be kings and priests unto him for ever. They are his chosen vessels, appointed unto honor, and they are according-scribed by Paul, had not made ly anointed, not with oil, but with the Holy Spirit, unto this use. They have the Spirit of God, and are, as Peter says, made partakers of the divine nature. Paul calls this an anoint

his appearance, yet there were many who had the same spirit. The Jews had long looked for a Messiah, to deliver them from

* 1 John ii. 20. +1 John ii. 27.

the Roman yoke, which encour-partakers of the Holy Ghost; aged several impostors, to pre- the Spirit of Christ dwelleth in tend to his office, and they de- them. The Holy Ghost falleth ceived the people, as our Lord on them all, not in his miracuhad foretold, saying, Many lous influences, to endue them shall come in my name, saying, with power to heal the sick, and I am Christ, and shall deceive speak with tongues, but in his many, and the time draweth gracious operations. He communear. And there were other nicates to them such graces, as judaizing teachers, who endeav-furnish them for their Christian ored to subvert the doctrine of justification by Christ alone, teaching that men must keep the law of Moses, or they could not be saved. These were a species of anti-christs, for they either denied that he had come in the flesh, or opposed him in his true character and office, as the spiritual deliverer of his people. The apostle was in this epistle, cautioning the saints against these delusions, and persuading them to continue in the principles of the doctrine of Christ. And as a consideration to establish them against all such seducers, he refers them to the anointing from the Holy One, which they had already received, and by which they knew the truth of Christianity, not merely by external evidence, but by the anointing which they had received from God. This implies and proves, that there is something, which the real Christian has received, which will effectually preserve him from being seduced from the doctrines and holiness of the gospel; and this is the unction from the Holy One.

It, will be proper to notice more particularly, what this anointing is, What is implied in its teaching believers all things,-And how this teaching will preserve them, from being seduced from the faith.

I. This anointing is the Spirit of God. Believers are made

calling; as those who were anointed with oil, in ancient times, were qualified for the offices, to which they were called. This anointing is the renewal of their hearts, by which old things are done away, and all things become new. This gives them a new heart-new desires-new enjoyments-new pleasures, and new objects of pursuit. It communicates to them a new moral taste, by which they are pleased with those things, which they once disregarded and hated and are disgusted with those, in which they once delighted above all others. The unction of the Holy One, has a transforming influence, on their hearts and lives. It produces very different views of God, of the Redeemer, of the divine law, of the gospel, of sin and holiness, and of their own characters; and it is known by these effects. The nature of these effects, and of this change, will be further considered,

II. In noticing what is implied, in this anointing, teaching believers all things, so that they need not, that any man should teach them, but as the same anointing teacheth them.

By its teaching them all things, must be meant, teaching them all things respecting those matters, of which the apostle was then writing, and not teaching them all things, respecting eve

3

ry subject. The apostle was not | the things of the Spirit of God, speaking of astronomy, geogra- neither can he know them, for phy, or chemistry, and therefore they are spiritually discerned.' we are not to suppose, that he But believers know the things, meant, that this unction of the which are freely given them of Holy One taught believers those | God. The things therefore which sciences. The apostle was also are taught by this anointing, are instructing them himself, and things, which none can know, the word of God is given for in- but those who have the Spirit of struction in righteousness, and God. Others may have their surely we are not to conclude, understandings enlarged by the that the instructions of this apos- scriptures, but they can know tle, and of the holy scriptures, none of these things. And hence are in vain to believers, and that it is, that when men are endued if they had no access to them, with the Spirit, they are said to they could know the things con- be brought out of darkness into tained in them, by their anoint- marvellous light. ing. On the contrary, believers are fed, and edified by the scriptures. The scriptures are profitable to them, that they may be perfect, thoroughly furnished unto every good work.

of that kind, for whfections-The being of Christ,

but no form or comliness is seen in him, by unbelievers, why he should be desired. Those who are taught by this holy unction, see the glory of spiritual things, and in the reverse, the deformity of sin. They see their own vileness, and their desert of divine abhorrence, and they perceive the glory and fulness of Christ, as a Redeemer. Το them that believe he is precious,

The peculiar things, which are taught by the anointings of the Spirit, are the glory of those things, of which only their being can be known without it. The being of God can be known The teaching of this anoint- by the natural man, but not the ing is then a peculiar teaching, glory and amiableness of his perand it them all things is given. It is the same kind of teaching, which Paul speaks of, when he says, that' He that is spiritual judgeth all things.' Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit.' Here the apostle speaks of a revelation to believers, which other men have not, even though they are in possession of the holy bible, and he adds the reason, why this revelation is peculiar to believers. For the Spirit searcheth all things, yea the deep things of God.' It is then because they have the Spirit,liness is spiritual beauty, and is which searcheth the deep things of God, that they know what is wholly unconceived by others. The natural man receiveth not VOL. V. No. 7.

the chief among ten thousands, and altogether lovely. This anointing leads them to trust in the Lord, take up their cross, and follow him. The law of God appeared exceedingly gloricus to David, but it was disregarded and hated by Saul. Ho

seen, and admired by the saints, but the wicked do not delight in it. The spiritual man judgeth all things; he sees the differHh

ence between sin and holiness-that it is hateful. Beauty and moral excellency, and moral de- deformity are known by the senformity. He can judge between ses in natural things, according them, by the moral sense com- to one's taste, and the pleasure municated to him by the Spirit. or disgust they produce; and This enables him to discern mo- are perceptions, which can be ral glory, and moral turpitude, taught in no way, but by com by an intuitive view, as our nat- municating a taste, which loves ural eyes discern beauty and de- or abhors the things, which are formity. Believers may be very to be considered beautiful or de limited in their knowledge of formed. People must decide acthose things, which are taught cording to their taste, and the in the scriptures, more so, than sight of their own eyes. And it some, who have no spiritual dis- is so also in spiritual things.cernment; but those things of When a moral subject is prethe scriptures, which they do sented to the understanding of a understand, they know, as others good man, he will pronounce it do not know them. They are amiable or offensive, according taught the glory of divine things, to his taste, and this taste is comthey enjoy the comforts of municated by the Spirit, and them, which is called Joy in the leads him into all truth in these Holy Ghost,' because it is a joy things. imparted to them by the unction of the Holy Ghost. This rev elation of divine amiableness, is not that which is usually called inspi:ation, for it does not consist in communicating the knowledge of things directly, but of their beauty.

III. We are to notice, how this teaching will preserve believers, from being seduced from the faith.

There are assurances in the scriptures, that believers will not be deceived, and seduced from Men, who have this anointing, the gospel faith. This is intimaneed not that any man should ted by our Lord, when he says, teach them these things. They There shall arise false Christs, do not need any man to teach and false prophets, and shall them what moral beauty and de-shew great signs and wonders, formity are, for they know them insomuch that, if it were possiby their own spiritual discern-ble, they shall deceive the very ment. Let the true character of elect.' This is an assurance, that God be set before them, which it is impossible that the elect has no glory in the eyes of those, should be deceived, and seduced who are not thus anointed, and by them. On this very subject, it will appear transcendently the words, which it is the purglorious and delightful, and they pose of this paper to unfold, are would need no one to teach them, plain. Ye have an unction from that it is glorious, any more than the Holy One, and know all one, who sees the colors of the things, and need not that any rainbow, would need to be told man should teach you :' and this that it is beautiful. And let the is said by the apostle, in full asact of rebellion against God, besurance, that they could not be set before a spiritual man, and he seduced. And he refers them to would need no one to teach him this anointing, that they might