And inasmuch as here this oil of the Divine Spirit is stated as being the true ground and basis of Christian steadfastness, it is obvious that the anointing intended cannot be that of mere designation to, and inspiration for, apostolic or other office, but must be the universal possession of all Christian men and women.  ‘Ye,’ says another Apostle, speaking to the whole democracy of the Christian Church, and not to any little group of selected aristocrats therein—­’ye have an unction from the Holy One,’ and every man and woman who has a living grasp of the living Christ, receives from Him this great gift.

Then, notice further that this anointing by a Divine Spirit, which is a true source of life to those that possess it, is derived from, and parallel with, Christ’s anointing.  We use the word ‘Christ’ as a proper name, and forget what it means.  The ‘Christ’ is the Anointed One.  And do you think that it was a mere accident, or the result of a scanty vocabulary, which compelled the Apostle, in these two contiguous clauses, to use cognate words when he said:—­’He that establisheth us with you in the Anointed, and hath anointed us, is God’?  Did he not mean to say thereby, ’Each of you in a very true sense, if you are a Christian, is a Christ’?  You, too, are anointed; you, too, are God’s Messiahs.  On you in a measure the same Spirit rests which dwelt without measure in Him.  The chief of Christ’s gifts to the Church is the gift of His own life.  All His brethren are anointed with the oil that was poured upon His head, even as the oil upon Aaron’s locks percolated to the very skirts of his garments.  Being anointed with the anointing which was on Him, all His people may claim an identity of nature, may hope for an identity of destiny, and are bound to a prolongation of part of His function and a similarity of character.  If He by that anointing was made Prophet, Priest, and King for the world, all His children partake of these offices in subordinate but real fashion, and are prophets to make God known to men, priests to offer up spiritual sacrifices, and kings at least over themselves, and, if they will, over a world which obeys and serves those that serve and love God.  Ye are anointed—­’Messiahs’ and ‘Christs,’ by derivation of the life of Jesus Christ.

And if these things be true, it is plain enough how this divine unction, which is granted to all Christians, lies at the root of steadfastness.

We talk a great deal about the gentleness of Christ; we cannot celebrate it too much, but we may forget that it is the gentleness of strength.  We do not sufficiently mark the masculine features in that character, the tremendous tenacity of will, the inflexible fixedness of purpose, the irremovable constancy of obedience in the face of all temptations to the contrary.  The figure that rises before us is that of the Christ yearning over weaklings far oftener than it is that of the Christ with knitted brow, and tightened lips,