manly form of the young student, and say: "Can it be!-carried home dead!" How suddenly, how awfully, in that sad hour, came death to young Wommer! DEATH came to him, the "last enemy," the "king of terrors," the terrible rider of the "pale horse," who gives no release to those whom he meets in war. The merciless, relentless conquerer, whose stern uncompromising features melt not into pity at the tearful pleadings of youth and beauty, and who listens not to the earnest supplication of the unwilling and unprepared this grim enemy met, and fought, and conquered young Wommer in the dark waters of the Conestoga. "O sight Of terror, foul and ugly to behold, Fierce as ten furies, terrible as hell, Was he prepared for the conflict? Was he ready for the passage? If he was, well, for there was no time then. The fig-tree has no more If more favorable time to bear fruit, when the axe sounds at its roots. seasons have been neglected, and failed to secure the hope which smiles in the arms of death, how shall this great boon be secured in such a moment of terror! "If thou hast run with footmen, and they have wearied thee, then how canst thou contend with horses! and if in the land of peace, wherein thou trustedst, they wearied thee, then how wilt thou do in the swellings of Jordan?" Let the living lay it to heart. A bolt from heaven has fallen into the College, and its fearful glare has lit up with sudden consternation the faces of students and professors. A voice from heaven has cried: "As thy soul liveth there is but a step between thee and death!" And to all the young, to whom The Guardian shall bring these doleful tidings, there is the sounding of a heavenly voice: "Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little.” Alas!—and thou, lone Conestoga! thou hast another sad note added to the ceaseless song of thy waters. The winds will now wail more dolefully along thy dreary banks in winter-the willows will sigh more sadly in the summer breeze-and the moonbeams will play with a calmer smile in thy wavelets in the holy night. Future students, to whom tradition will bear the sad story, will grow more quiet when they stand upon thy shore, and hear anew in thy murmuring flow the dying shrieks of Wommer, whom sudden, fearful death met, fought, and conquered in the lone Conestoga. "Still roll these waters on, Still do they sing me; As roll these waters on Thus do they sing to me: Life, like the summer leaves, Fades once, forever! Life, like this gliding stream, On to the silent sea, Thus sing thy scenes to me, "THE LAYING ON OF HANDS." BY THE EDITOR. THE laying on of hands is called "a doctrine"-a truth, important to be taught and known. Heb. 6: 2. It is ranked among "the prin ciples of the doctrine of Christ;" it is one of the starting points in religion; it belongs to the fundamentals of christianity; it is, therefore, in religion what a foundation stone is in a building; or, perhaps we may better say, it is what the elements are in science. It is ranked among such doctrines and principles as repentance, faith, baptisms, resurrection of the dead, and eternal judgment. We are impressed with its solemnity by the company in which it appears. shows us the importance of the doctrine. This should create in us a desire to understand what this doctrine is. I. Let us look at the history of this doctrine and ordinance. This If we look into the history of this ordinance, we find it first practiced by pious parents in behalf of their children, and by patriarches to their generations. Thus Jacob blessed his own sons (Gen. 49: 28,) and also his grandchildren, the two sons of Joseph. Gen. 49: 13-21. It was done to the sacrifices which were to be offered for sin. Numb. 8: 12. It was done by Moses to Joshua when he became his successor. Num. 27: 18-23. It was done by our Saviour to little children, which were brought to Him for that purpose. Math. 19: 15. It was often done by our Saviour to the sick and afflicted, when he healed them. Mark 6:5; Luke 4: 40; 13: 13. The disciples were directed to do the Mark 16: 18. We find also that it was done by Paul to a sick Acts 28: 8. same. man. It was done to christians after they had believed and had been baptised, by way of confirming their faith, and completing their baptism, through the communication of the Holy Ghost. Acts 8: 17; Acts 19: 6. In the latter case it was done immediately upon baptism, that baptism might not be only a "washing away," but also a "putting on." It was done in setting apart sacred persons to office. Thus it was done to Paul and Barnabas. Acts 13: 3. So also was Timothy set apart and endowed. 1 Tim. 4: 14. So also did Timothy endow others. 1 Tim. 5: 2J. Such is the scripture history of this ordinance. We find that in all these different ways has the "laying on of hands" been continued in the practice of the church. The act of blessing children, by laying the hand upon their heads, after the manner of Jacob, has been imitated by many a dying parenta solemnity of which we have all read, and which we have perhaps all witnessed. It is an act prompted by piety and parental love, sanctioned by scriptural precedent, and wonderfully significant, solemn and impressive. The custom of blessing little children, after the manner of Christ, though it has never been a formal ordinance in the church, has always existed in the familiar practice of the pious. Many a child has felt upon its head the hand of a pious elder, sponsor, pastor, or aged saint, accompanied with a "God bless you, my child," and some simple word of pious admonition. Who can fail to see in this the natural and appropriate spirit of childlike piety? Who will say such a blessing does not truly bless, when it is imparted devoutly, by prayer and by faith. Do not some of us recollect such acts of piety and love bestowed upon us in our childhood-and has not the remembrance of such acts often reminded us anew, and with increased solemnity, of our early consecration to God? The very thought that hands, which are now turned into ashes in the grave, and pious spirits which are now before the throne, have once blest us, is full of inspiration, and holy savor to our hearts. The laying of the hand upon the sick, as Christ and his apostles did -though it does not pretend to impart any miraculous healing power— is an act of piety, of love, and of sympathy, which is as truly prompted by warm christian feeling as it is sanctioned by precedent of the holy scriptures. Even as a merely natural act it is not without its consolations, its encouragement, and its alleviating and reviving influence upon the spirits of the sick. The pressure of a hand, when we are well, is not without its life to the soul, indicating to us that another cares that we exist; how much more quickening to the drooping spirits of the sick is the pressure of the hand of sympathizing love upon an aching head and fevered brow! This we have all felt. It is as if we had a hold upon the strength of the living, and as if one who has power himself to do so, had said to us in the friendly touch, "Rise and walk-revive and live!" But we have no right to regard such an act as merely natural. It belongs to the sphere of faith and grace. It is a pious act, like prayer, if it be piously done, and in the name of Jesus. We may, therefore, believe that the natural act is, through faith and prayer, sanctified by supernatural power, and rendered a true blessing by the mighty efficacy of grace. The laying on of hands in connection with baptism, and after baptism, as the apostles did to the believers in Samaria, has in all ages been practiced by the church. Those who were baptized in their infancy, had that act and grace confirmed to them when they themselves assumed their baptismal vows. It seems to be this rite that the apostle refers to in Hebrews 6: 2. The laying on of hands there comes, in order, after repentance, faith and baptism. It is the act of full initiation into the church. The laying on of hands, in the ordination of deacons, elders, and ministers, has also always been observed by the church. It is regarded by all christians as the only way in which persons can be lawfully and properly invested with the authority and grace of office in the church. It would shock the feelings of all, and be regarded as high-handed presumption, should any one attempt to discharge the duties, and exercise the functions of these offices, without having first received the "laying on of hands." II. What is the substance of this act, and what does it bestow? We must not regard it as an empty form, as an unmeaning, powerless, graceless act. This would be to charge God with folly. With God form and power are always one. We must not neglect it, set it aside, and treat it as though it did not exist. This many persons practically do. It exists in the practice of the church as a divine fact, and is presented to us as one of the principles and doctrines of Christ. It is an ordinance that exists for us: it becomes us to inquire what it is to us, and what we are to seek in it, and expect from it. 1. It is a divine act by which those who receive it are laid hold of by God, and are claimed for Him. This is already signified to us by the act itself. The person from whom we receive the laying on of hands is one who acts for God. He is God's representative-through his hands God reaches forth to us, and lays hold on us. Hence always the higher ordains or blesses the lower. To lay hands on any thing, in the scripture sense of that expression, means to take it, to claim it, to secure it. Obad. 13. In reference to Paul and Barnabas the Holy Ghost said: Separate me Barnabas and Saul for the work, whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Acts 13: 2, 3. By this act they separated them-seized them for God-claimed them for his special service. So the ram, on which Aaron and the Levites laid their hands, was now, by that act, claimed as the sin-offering. So elders, deacons, and ministers are by the laying on of hands claimed of God as his special servants. So pious, dying parents claim their children for the service of that God whom they have saved, and to whom they now solemnly consecrated them. So in confirmation, God lays his hands on those who are His by vows, and claims them for Himself. The act now requires on their part to yield to Him, to own the claim, and not to tear themselves out of God's hands. The solemn act asks from us a consecration to God of that which he claims as his own. He has a right to claim our services as private christians-he has a right to lay His hands upon us and set us apart as a royal priesthood. He has a right to claim us as officers in His church-to demand of us all the labor, care, sacrifice, and service, which these offices involve. When He lays hold of us, and binds us in the spirit to His work, we have no right to say, nay, "Send by whom thou wilt send." He has a right to lay this necessity upon us. We must find our happiness in yielding to his claims. 2. The laying on of hands also imparts power and grace to act in God's name. This also the act itself signifies and represents to us. It means to shed forth, to bestow, to communicate. It is the act of blessing-of giving, or transferring power, authority, and grace. Thus this signification of the act only carries out, and completes the other. For those whom the Lord claims he also blesses. The same hand which claims us for God also imparts to us his blessing, and bestows on us his grace. The laying on of hands is therefore a double act: In it God takes us to Himself, and gives Himself to us. took little children to His arms, and then blessed them. Jesus God commanded Moses to lay his hands on Joshua, and to give him a charge. Num. 27: 18-23. That this was a bestowment, not only of office as his successor, but also of power and grace to fulfil that office, is evident. It is afterward said: "And Joshua the son of Nun was full of the spirit of wisdom; for Moses has laid his hands upon him: and the children of Israel harkened unto him." Deut. 34: 9. We find that Jesus always communicated healing power to those sick upon whom he laid his hands. Mark 6: 5; Luke 4: 40-13: 13. We find also that the people expected, and believed, that healing power was communicated in this way. Hence the ruler of the synagogue asked directly that this might be done. He does not say come and heal her, but "Come and lay thy hands upon her, that she may be healed." Mark 5: 23. This was known to him as the divine order and way of bestowing renovating power! The apostles betowed healing power upon the sick in the same way. Acts 28: 8. We find also that the gift of office-the right, the power, the grace to act for God, was bestowed in the same way. Paul says to Timothy: "Neglect not the gift which is in thee, which was given thee by prophesy, with the laying on of hands of the presbytery." 1 Tim. 4: 14; 2 Tim. 1: 6, 7. This gift or grace was given with the laying on of hands. It was the grace needed in the office to which the same act consecrated him. That grace was now in him—it had not been in him before-and he is exhorted not to neglect it. It seems that Paul himself had also laid his hands on Timothy-or perhaps he was only assisted in it by presbyters. He says to him: "I put thee in remembrance, that thou stir up the gift of God, which is in thee by the putting on of my hands." Here again he speaks of a gift or grace which was thus imparted. He also immediately adds: "For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind." 2 Tim. 1: 6, 7. The laying on of hands also bestowed the gift of the Holy Ghost. In regard to the converts at Samaria it is said: "Then laid they their hands upon them, and they received the Holy Ghost. And when Simon saw that through laying on of apostle's hands the Holy Ghost was given, he offered them money." Acts 8: 17, 18. In reference to the newly baptized at Ephesus it is said: "And when Paul had laid his hands upon them the Holy Ghost came on them." Acts 19: 6. In both these cases they were private christians, and not such as were ordained to office. We may, therefore, claim the bestowment of the Holy Ghost in the confirmation of private christians. Why may we not expect the same effects to flow from the same act now? We are under the same dispensation. We have still the doctrine of the laying on of hands. God and grace have not changed! Do we not find also that this is the very gift promised to all believers, namely, the gift of the Holy Ghost. He is given us to abide with as forever. He is to dwell in the saints as in his own temple. Are not christians to live, and to walk in the spirit? Is not He to be the life of all our services-our light, our guide, our sanctifier, and our comforter? If he strives with us, reproves us, woos us, and convinces us of sin, of righteousness and of a judgment to come, before we are christians, why should not He be given us, in a peculiar manner, when we at length yield to His power and grace? If He is so given why may not this |