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assertions can only influence the ignorant, or those whose passions are stronger than their understandings. Of their prejudices, or rectitude of conduct, we are not the judges-God is their master, and he will deal justly and graciously with them, and with all men. Our own principles and conduct are matters of more serious consequence to us; and, as we have the precious privilege of entering into Christ's church, by the washing of regeneration, secured, not only to us, but to our infants; let us devoutly thank God for it, and religiously make use of it, by dedicating them to him in holy baptism, the first opportunity his providence shall give us that being regenerate, they may also be renewed by the Holy Ghost, and sanctified in body and mind to hear and obey the gospel of Christ. To this end, be it our care, as their capacities open, to instruct them in faith and knowledge; that they may understand what their baptismal vow and profession oblige them to believe and perform. And, let us remember, that our work does not end here; but, as they have been sanctified in baptism, they must be confirmed in faith, that they may be perfected in all divine graces. That passing their life here in holiness and obedience to Godin worshipping and serving him in the unity of his holy church, they may, when this life is ended, receive the heavenly inheritance, through his mercy and bounty who hath adopted them to be his children, and the heirs of all his gracious promises.

Titus iii. 5.

1

DISCOURSE V.

OF CONFIRMATION, OR LAYING ON OF HANDS.

HEB. VI. 2.

And of laying on of hands

THE whole sentence from which the text is taken, stands thus: 'Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment-and this will we do, if God permit.'

In the foregoing chapter, the apostle had reproved the Hebrew christians for their negligence in acquiring christian knowledge; in which, it seems, they were so ignorant, that he was apprehensive they would not comprehend what his subject obliged him to say on the nature of the priesthood of Christ; nor see the force of the argument which he was about to adduce in favour of it, by proving that the priesthood of Christ was of the same order with that of Melchisedec, and consequently superior to that of Aaron. He compares them to children who must be fed with milk, because they cannot digest strong meat; and complains, that though, for the time they had been in the school of Christ, they ought to have been able to teach others the great doctrines of christianity,

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they had need themselves to be taught again, which be the first principles of the oracles of God.' Not discouraged however by their negligence or dulness of apprehension, he was resolved to do his duty; and, with the permission and help of God, endeavour to instruct them in the nature and efficacy of the priesthood of Christ, lest their ignorance in those articles should prevent their reliance on his atonement for the remission of sins; and occasion their return to the law and institutions of Moses, as the surer ground on which to expect the mercy and forgiveness of God. 'Therefore,' saith he, leaving the principles, the elements or rudiments, of the doctrine of Christ'-those things which are the foundation of all future instruction, and therefore first to be learned, let us go on unto perfection,' to the consideration of the higher mysteries, or sublimer doctrines of our holy religion. Not laying again the foundation'-not stopping now to inculcate first principles, such as are the doctrine of repentance from dead works'-works which deserve death, and will subject us to final condemnation; and of faith towards God;' and of the doctrine of baptisms,' for the remission of sins, and a new birth into the kingdom of God and of laying on of hands,' for the conferring of the gifts and graces of the Holy Spirit of God; and of resurrection of the dead, and of eternal judgment,' the great engines by which the hope of a heavenly inheritance is supported, and holiness of life enforced on christians.

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It is common to all arts and sciences to have some first or fundamental principles on which to build: And, whoever wishes to become well acquainted with any science must make himself master of those first principles; because, on them his further progress depends. The fundamental principles of christian knowledge, the apostle has mentioned by name. They are six ; repentance, faith, baptisms, laying on of hands, resurrection of the dead, eternal judgment. To speak in his style, these are the milk of the word-proper food for novices or beginners in christian doctrine; but without which as a foundation,

its higher principles can neither be explained nor understood.

It is not my design to consider all these articles, but to confine myself to the one, to which the tèxt relatesthe laying on of hands' For since the holy apostle has named this among the first principles of Christianity, it becomes our duty to attend to it, and to inform ourselves of its meaning, nature, and design; that we may yield a reasonable and willing obedience to God, in complying with it.

We find in scripture that the rite of laying on of bands was practised on several occasions; in ordination of the clergy, in healing the sick, in conferring blessings. But neither of these can be that laying on of hands which the text mentions, because neither of these can be a fundamental principle of christianity. Fundamental principles must regard all christians, and be necessary for all; whereas, these instances of laying on of hands regard particular christians only. In ordination, which means the conferring of power, or giving a commission, the laying on of hands regards only the persons ordained: In healing the sick, only those who are healed: In conferring blessings, only those to whom the blessing is given. But, the laying on of hands, of which we now treat, is something in which all christians are concerned; as much as they are in repentance, faith, baptism, resurrection from the dead, and eternal judgment.

There is, however, one other instance of laying on of hands mentioned in the new testament, which seems to have been considered as necessary for all christians, and may therefore justly be esteemed a fundamental principle : And, as it was used after baptism, is most probably the very rite mentioned by St. Paul, in the text, which he places immediately after baptism, in his list of first principles of christianity. This is what in modern language is called Confirmation. We will, then, consider the particular instances of this laying on of hands which are mentioned in the new testament; and see whether they will, not only justify the church in retaining that ancient

usage, but convince every one that it is an apostolical practice, and consequently of divine original; and that, therefore, it is our duty to comply with it.

In the eighth chapter of the Acts of the apostles we find, that when the joyful news of the conversion of the Samaritans reached the apostles at Jerusalem, they sent two of their own number to Samaria, Peter and John, who, when they were come down, prayed for them, that they might receive the Holy Ghost. (For as yet he was fallen upon none of them; only they were baptised in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost.'

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It appears from this passage, that the administration of confirmation pertained to the apostles, as chief governors of the church, and was not given to the inferior clergy. Of course, it now belongs to the bishops of the church; they who have succeeded the apostles in the powers of ordination and government; and is no part of the office of presbyters or deacons. That Philip was a deacon of the church we know; but we read not of his being advanced to any higher station. That he did preach and baptise we also know, and therefore conclude that preaching and baptising were part of the deacon's office. That he could not administer the rite of confirmation appears from the transaction under consideration. That was the business on which the apostles Peter and John went from Jerusalem to Samaria, and the only business which the history takes notice of their performing, except the excommunication of Simon the sorcerer, for his profane attempt to purchase with money the power of conferring the Holy Ghost, by the laying on of his hands. Now, if Philip had the power of confirmation, it remains that the journey of the two apostles be accounted for, on some other principle, consistently with the history.

In the nineteenth chapter of the Acts, we find another instance of apostolical confirmation, or laying on of hands, namely, the twelve disciples at Ephesus, on whom, when Paul had laid his hands, the Holy Ghost came on them; and they spake with tongues, and prophesied.' R

VOL. I.

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