who believed in him, and that they did by the laying on of hands. Such, for example, is the following case: Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them 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 baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost (Acts viii. 14-17). From this it is quite clear: (a) that the Holy Ghost was communicated by the apostles, not through baptism (in which the believers are only regenerated or re-created by the Holy Ghost suddenly, without receiving him for ever), but by the laying on of hands on the one who is baptized; (b) that by this laying on of hands the apostles communicated to the believers the gifts of the Holy Ghost, which are necessary for all who have received baptism, but not extraordinary gifts, which are communicated only to the few; (c) that this laying on of hands, united with a prayer to God about sending the Holy Ghost down on those who are baptized, should form a special sacrament, distinct from baptism, and (d) finally, that this sacrament, distinct from baptism, has a divine origin, because the apostles in all their words and acts, in spreading the Gospel teaching, were inspired by the Holy Ghost, who taught them every truth, and brought to their remembrance all the things which the Lord Jesus had commanded them (John xiv. 26; xvi. 13).” (pp. 347 and 348.)
The deception which the hierarchy has appropriated to itself for the purpose of assuring the flock that Christ has established the sacraments consists, as we have seen, in taking the slightest hint given by Christ or the apostles in regard to some external action and ascribing to it the improper meaning of a sacrament, and of asserting that Christ has established that sacrament. But this de-
