Holy Ghost.
OBJECT OF BAPTISM.
The primary aim and end of baptism is the remission of sins. This
subject is fully explained by the Lord to our Father Adam. "Therefore
I give unto you a commandment, to teach these things freely unto your
children, saying, That by reason of transgression cometh the fall,
which fall bringeth death, and inasmuch as ye were born into the world
by water, and blood, and the spirit, which I have made, and so became
of dust a living soul, even so ye must be born again into the kingdom
of heaven, of water, and of the spirit, and be cleansed by blood, even
the blood of mine Only Begotten; that ye might be sanctified from all
sin, and enjoy the words of eternal life in this world, and eternal
life in the world to come, even immortal glory: For by the water ye
keep the commandment; by the spirit ye are justified, and by the blood
ye are sanctified; therefore it is given to abide in you; the record of
heaven; the Comforter; the peaceable things of immortal glory;" _P. of
G. P_., p. 16.
The above quotation is full of meaning, but it is evident, at once,
that the object of baptism is to open the way through which, alone, men
may attain to all the blessings of salvation and eternal life. It was
especially the mission of John the Baptist to preach the baptism of
repentance for the remission of sins; _Mark_ 1. 4.
On the day of Pentecost, the Apostle Peter very earnestly exhorted the
multitude, "Repent, and be baptized every one of you in the name of
Jesus Christ for the remission of sins;" _Acts_ 2. 38.
The Apostle Paul says, "Without shedding of blood is no remission;"
_Heb_. 9. 22. John the Apostle also asserts the same doctrine: "The
blood of Jesus Christ his Son cleanseth us from all sin;" 1 _John_ 1.
7. It is evident, from the tenor of the sacred writings, that only by
being buried with Christ in water, by baptism, is the shedding of his
blood available to man for the remission of sins.
Bible.
_Luke_ 3. 3 John preached the baptism of repentance, for the remission
of sins.
_Acts_ 22. 16 arise and be baptized and wash away your sins.
_Eph_. 5. 26 that he might sanctify and cleanse it with the washing of
water.
_Titus_ 3. 5 by the washing of regeneration.
1 _Peter_ 3. 21 the like figure whereunto even baptism doth also now
save us.
Book of Mormon.
2 _Nephi_ 31. 17 after baptism by water, cometh the remission of sins.
_Alma_ 7. 14 be baptized unto repentance, that ye may be washed from
your sins.
3 _Nephi_ 1. 23 baptism unto repentance, in which there was a remission
of sins.
7. 25 baptism by water, a witness of repentance and a remission of sins.
18. 30 the sacrament to be administered only to those who have been
baptized.
30. 2 come to me and be baptized, for the remission of sins.
_Moroni_ 8. 11 baptism and fulfilling the commandments bringeth
remission of sins.
Doctrine and Covenants.
_Sec_. 19. 31 Shalt declare repentance and remission of sins by baptism
and by fire.
55. 2 repentance and remission of sins by way of baptism.
68. 27 children to be baptized for remission of sins when eight years
old.
76. 51, 52 baptism and remission of sins necessary, in order to come
forth in the resurrection of the just.
84. 27 the Gospel of repentance, and of baptism, and remission of sins.
74 those not baptized for the remission of sins shall be damned.
Miscellaneous Passages.
_Matt_. 3. 7 when he saw Pharisees and Sadducees come to his baptism.
20. 22 are ye able to be baptized with the baptism I am baptized with?
_Mark_ 10. 39.
21. 25 the baptism of John, was it from heaven or of men? _Mark_ 11.
30. _Luke_ 20. 4.
28. 19 go ye therefore, and teach all nations, baptizing them.
_Mark_ 1. 8 I, indeed, have baptized you with water.
_Luke_ 3. 7 said he to the multitude that came to be baptized of him.
12.
16 John answered, I indeed baptize you with water. 21.
7. 29 the publicans justified God, being baptized with the baptism of
John. 30.
12. 50 I have a baptism to be baptized with.
_John_ 1. 25 why baptizest thou, if thou be not the Christ?
26 1 baptize with water, but there standeth one among you. 28.
33 he that sent me to baptize with water, said to me;
3. 22 there he tarried with them and baptized. 23.
4. 1 that Jesus made and baptized more disciples than John.
_Acts_ 1. 5 John baptized with water, but ye shall be baptized with the
Holy Ghost. 22.
2. 41 then they that gladly received his word were baptized.
8. 12 when they believed Philip they were baptized, both men and women.
13.
16 as yet he was fallen on none of them, only they were baptized.
36 see, here is water, what doth hinder me to be baptized?
9. 18 Saul received sight and arose and was baptized.
10. 37 that word published throughout all Judea, after the baptism John
preached. 47.
16. 15 Lydia, when she was baptized, and her household, besought us. 33.
18. 8 many of the Corinthians believed and were baptized. 25.
1 _Cor_. 1. 13 or were ye baptized in the name of Paul? 14, 16, 17.
12. 13 for by one spirit are we all baptized into one body.
_Gal_. 3. 27 as many as have been baptized into Christ, have put on
Christ.
_Eph_. 4. 5 one Lord, one faith, one baptism.
_Heb_. 6. 2 of the doctrine of baptism and laying on of hands.
Book of Mormon.
1 _Nephi_ 10. 9 my father said, he should baptize in Bethabary beyond
Jordan; also, that he should baptize the Messiah with water. 10.
2 _Nephi_ 31. 4 the prophet the Lord showed me should baptize the Lamb
of God. 6-10, 13.
14 if ye should deny me after being baptized with water and the Holy
Ghost, better if ye had not known me.
_Mos_. 18. 10 what have you against being baptized in the name of the
Lord?
21. 33 many desirous of being baptized, but there was none having
authority. 35.
25. 17, 18 Alma baptized the people of Limhi.
_Alma_ 7. 15 baptism a witness that we covenant with God to keep his
commandments.
15. 13 Alma consecrated priests and teachers, to baptize unto the Lord.
19. 35 the Lamanites that believed were baptized, and became a
righteous people. 36.
_Hel_. 16. 1 when they found Nephi they desired to be baptized. 3.
3 _Nephi_ 11. 21, 22 the Lord gave Nephi, and others, power to baptize.
12. 1 Jesus called twelve and gave them authority to baptize.
19. 10-13 Nephi, and all those whom Jesus had chosen, were baptized.
26. 17 the disciples whom Jesus had chosen began to baptize as many as
came to them.
27. 1 as the disciples were journeying and baptizing in the name of
Jesus.
28. 18 uniting to the church those who believed on their preaching,
baptizing them.
_Mormon_ 7. 10 are first baptized with water, following the example of
our Savior.
9. 29 see that ye are not baptized unworthily.
_Moroni_ 6. 1-4 explains who are fit subjects for baptism.
8. 4-22 why little children are not fit subjects for baptism.
Doctrine and Covenants.
_Sec_. 18. 7 as thou hast been baptized by my servant, J. Smith, Jun.
20. 37 qualifications necessary for baptism and reception into the
church.
38-58 duties of the Priesthood in connection with baptism.
68 duty of members after they receive baptism.
22. 1, 2 old covenants of no avail; necessary to be baptized to enter
the new covenant.
39. 20 go forth baptizing with water, preparing the way. 23.
52. 10 let them go, two by two, baptizing by water and laying on hands.
134. 12 not lawful to baptize bond servants, without consent of their
masters.
_See Testimonies of ancient and modern authors in relation to baptism,
Mil. Star, Vol. 21, pages 687, 721, 754, 768, 801, 833, and Vol. 22,
pages 44, 142, 491_.
_O. Spencer's Letters to Rev. Wm. Crowel, No 4_.
_A Pamphlet by O. Pratt_.
_History of J. Smith, Mar. 20, 1842_.
_Mil. Star, Vol. 33, pages 65, 82_.
_Article by N. Williams, Mil. Star, Vol. 41, page 84_.
BAPTISM FOR THE DEAD
A prominent feature in the plan of redemption is the vicarious nature
of the labors of Christ, and his ministers, for the salvation of men.
In his death and resurrection, Christ did that for men which they could
not do for themselves. In all dispensations of the Priesthood, it has
been the duty of those officiating in its ordinances to act for others,
when they could not act for themselves.
Under the Mosaic law, the tribe of Levi was set apart, to make it
the special business of their lives, in all their generations, to
understand its ordinances and ceremonies that they might be capable
of acting in behalf of the people, who were engaged in the ordinary
avocations of life. This labor was accepted by the Lord, in behalf of
the people, as though they had done it for themselves.
The ordinances described in the 16th _chap_. of _Lev_., which the High
Priest was required to perform as an atonement for the sins of the
house of Israel, clearly illustrates this principle. It is said of the
scapegoat, "And Aaron shall lay both his hands upon the head of the
live goat, and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting them
upon the head of the goat, and shall send _him_ away by the hand of a
fit man into the wilderness;" 16. 21. This confession of the sins of
the people, by the High Priest, was a vicarious work, and was accepted
by the Lord as though they had confessed their own sins, with their
hands upon the head of the goat--a work evidently impracticable for
them to do.
The vicarious nature of the sufferings of Christ are clearly foretold
in the prophetic vision of Isaiah: "Surely he hath borne our griefs,
and carried our sorrows: yet we did esteem him stricken, smitten of
God, and afflicted. But he _was_ wounded for our transgressions, _he
was_ bruised for our iniquities: the chastisement of our peace _was_
upon him; and with his stripes we are healed;" 53. 4, 5. The same
prophet speaking further of Christ says, that he should be "For a
covenant of the people, for a light of the Gentiles;" 42. 6. Evidently
referring to his earthly mission in which this was literally fulfilled.
At the time when this should take place, there was another labor which
he was to perform. He was "To open the blind eyes, to bring out the
prisoners from the prison, and them that sit in darkness out of the
prison house;" _verse_ 7. This passage informs us that there was a
class of persons who were confined in a dark, benighted prison, who
were to be delivered when Christ should be "For a covenant of the
people, for a light of the Gentiles."
The Apostle Peter informs us that Jesus, between his death and
resurrection, when his spirit was free from his body, went and preached
to the spirits in prison. "For Christ also hath once suffered for sins,
the just for the unjust, that he might bring us to God, being put to
death in the flesh, but quickened by the Spirit: By which also he went
and preached unto the spirits in prison;" 1 _Pet_. 3. 18, 19. In the
context he informs us that these spirits were those, of the people, who
were disobedient in the days of Noah.
The Apostle Peter had no narrow views of the plan of salvation, for
when he speaks of Christ suffering, "the just for the unjust," he makes
no discrimination in favor of the living. For the assertion is sweeping
and universal, that Christ died for all; else what profit could there
be in Christ's preaching to the spirits in prison, unless the way was
opened for them to receive the ordinances and blessings of the Gospel,
in common with the living?
Peter positively informs us that the Gospel was preached to the dead,
and the reason why, "For, for this cause was the Gospel preached also
to them that are dead, that they might be judged according to men in
the flesh, but live according to God in the spirit;" 4. 6. If they are
judged according to men in the flesh, it would evidently be unjust, if
they should not have the benefit of all the ordinances and privileges
that pertain to the living. To the question, How can the dead receive
the ordinances of the Gospel? there can be but one answer--by proxy; by
the vicarious works of the living.
Not only did Peter assert that the Gospel was preached to the spirits
in prison, that they might be judged according to men in the flesh, but
the Apostle Paul informs us that the first Gospel ordinance, of all
dispensations--baptism, was administered by proxy among the former-day
Saints.
Speaking of the resurrection, he asks the Corinthian Saints, "Else
what shall they do which are baptized for the dead, if the dead rise
not at all? why are they then baptized for the dead?" 1 _Cor_. 15. 29.
That is, of what utility are baptisms for the dead, if there is no
resurrection? This doctrine was evidently neither strange nor new to
those to whom the Apostles were writing.
Paul further says, "For to this end Christ both died, and rose, and
revived, that he might be Lord both of the dead and living;" _Rom_. 14.
9. If this passage asserts anything, it is that Christ died for the
dead as well as the living. Again, there is here no discrimination made
in favor of the living.
Jesus gave some light on this subject, when talking with the Jews on
marrying and the resurrection: "Neither can they die any more: for
they are equal unto the angels; and are the children of God, being the
children of the resurrection. * * * For he is not a God of the dead,
but of the living: for all live unto him;" _Luke_ 20. 36, 38. The
following may be inferred from these passages: that notwithstanding
men die, they must live unto God through the resurrection, and as
myriads have died without a knowledge of the Gospel, they must have an
opportunity of enjoying its blessings, in order to live unto God, after
they have come forth from the dead.
The prophet Malachi, in vision, saw our day, over 2200 years ago. In
the closing chapter of his prophecy and of the Old Testament, he says,
"For, behold, the day cometh, that shall burn as an oven; and all
the proud, yea, and all that do wickedly, shall be stubble: and the
day that cometh shall burn them up, saith the Lord of Hosts, that it
shall leave them neither root nor branch;" 4. 1. But there is another
important event to take place before that day, as we learn in _verses_
5 & 6: "Behold, I will send you Elijah the prophet before the coming
of the great and dreadful day of the Lord: and he shall turn the heart
of the fathers to the children, and the heart of the children to their
fathers, lest I come and smite the earth with a curse."
Elijah's coming must evidently be to some one who is prepared to
receive him, and to labor in the great work he is sent to inaugurate,
for the expression, "He shall turn the heart of the fathers to the
children, and the heart of the children to their fathers," is very
comprehensive. It does not discriminate between the living and the
dead, between the past and the future. It pertains to the whole family
of Adam.
Moroni, the heavenly messenger who ministered to Joseph Smith, Jun.,
makes the universality of the work to be accomplished still plainer:
"And he shall plant in the hearts of the children, the promises made
to the fathers, and the hearts of the children shall turn to their
fathers; if it were not so, the whole earth would be utterly wasted at
his coming;" _P. of G. P_., p. 50.
"It is sufficient to know, in this case, that the earth will be smitten
with a curse, unless there is a welding link of some kind or other,
between the fathers and the children, upon some subject or other, and
behold what is that subject? It is the baptism for the dead. For we
without them cannot be made perfect; neither can they without us be
made perfect.
"Neither can they nor we be made perfect, without those who have
died in the Gospel also; for it is necessary in the ushering in of
the dispensation of the fulness of times; which dispensation is now
beginning to usher in, that a whole and complete and perfect union, and
welding together of dispensations, and keys, and powers, and glories
should take place, and be revealed from the days of Adam even to the
present time; and not only this, but those things which never have
been kept hid from the foundation of the world, but have been kept hid
from the wise and prudent, shall be revealed unto babes and sucklings
in this the dispensation of the fulness of times;" _Doc. & Cov., sec_.
128. 18.
The time came for Elijah to appear and fill his great and glorious
mission. The place was prepared, and the men were there who had the
faith to receive him, and the authority and power he was to bring to
men in the flesh, to administer in the ordinances of the Gospel for the
dead.
He appeared to Joseph, the Seer, and O. Cowdery, in the Kirtland
Temple, April 3d, 1836, and said, "Behold, the time has fully come,
which was spoken of by the mouth of Malachi, testifying that he
(Elijah) should be sent before the great and dreadful day of the Lord
come, to turn the hearts of the fathers to the children, and the
children to the fathers, lest the whole earth be smitten with a curse.
Therefore the keys of this dispensation are committed into your hands,
and by this ye may know that the great and dreadful day of the Lord is
near, even at the doors;" _Doc. & Cov., sec_. 110. 14, 15, 16.
Ordinances for the salvation of the dead require temples, or sacred
places especially constructed for their administration. The former-day
Saints usually remained in the same scattered condition in which
they received the Gospel. For these reasons, it is probable that the
doctrines pertaining to the salvation of the dead were imperfectly
taught. This may account for so little being said in the New Testament
on this subject.
The prophet Joseph has given special instructions on this subject in
_secs_. 127 & 128, _Doc. & Cov_.
_See Sermon by B. Young, J. of D., Vol. 3, page 362_.
" " _J. Smith_, " " _6_, " _1_.
" " _Jos. Young_, " " _6_, " _226_.
" " _G. Q. Cannon_, " " _14_, " _310_.
" " _J. Taylor_, " " _15_, " _284_.
" " _W. Woodruff_, " " _16_, " _263_.
" " _O. Pratt_, " " _18_, " _41_.
" " _B. Young_, " " _18_, " _235_.
_History of J. Smith, Oct. 18, 1840_.
" " " _31, 1841_.
" " _Dec. 13, 1841_.
" " _March 27, 1842_.
" " _April 15, 1842_.
" " _Jan. 21, 1844_.
" " _April 8, 1844_.
" " _May 12, 1844_.
REMISSION OF SINS.
This subject is closely connected with the fall of man and the
atonement of our Savior. The fall was brought about by a law being
given to him, in the Garden of Eden. He broke that law, and the fall
was the penalty of transgression.
The atonement opens up the way for the removal of that penalty; and
also for the removal of the effects of men's individual sins through
repentance. It is through obedience to certain laws and ordinances,
deriving their efficacy from the atonement of Christ, that men's sins
are remitted.
Man, in his weak and fallen state, is ever prone to sin. God, in his
great love and mercy, has provided a way through which his sins may
be forgiven. Besides the outward ordinances of the Gospel, there are
three general conditions which the sinner must fulfil, in order to have
his sins remitted. He must confess them and ask forgiveness; _Doc.
& Cov_., 64. 7. He must forgive others of their trespasses. Christ
taught his disciples, "For if ye forgive men their trespasses, your
Heavenly Father will also forgive you: but if ye forgive not men their
trespasses, neither will your Heavenly Father forgive your trespasses;"
_Matt_. 6. 14, 15.
The Lord said to his prophet Joseph, "Ye ought to forgive one another,
for he that forgiveth not his brother his trespasses, standeth
condemned before the Lord, for there remaineth in him the greater sin;"
_Doc. & Cov_, 64. 9. The third condition is, men must continually
bear in mind the atonement of Christ. The Nephite Saints continually
looked forward to the atonement of Christ, "Thus retaining a remission
of their sins;" _Alma_ 4. 13, 14. We are often taught in the sacred
writings to make our supplications to the Father, in the name of his
Son Jesus Christ, who has become a propitiation for sin. The works
necessary to attain to a remission of sins, and the results of that
remission, are well expressed by the Nephite prophet, Moroni:
"And the first fruits of repentance is baptism; and baptism cometh by
faith, unto the fulfilling the commandments; and the fulfilling the
commandments bringeth remission of sins; and the remission of sins
bringeth meekness, and lowliness of heart, and because of meekness and
lowliness of heart, cometh the visitation of the Holy Ghost, which
Comforter filleth with hope and perfect love, which love endureth by
diligence unto prayer, until the end shall come, when all the Saints
shall dwell with God;" _Moroni_ 8. 25, 26.
Bible.
_Exo_. 23. 21 provoke him not, for he will not pardon your
transgressions.
32. 32 Moses said, yet now if thou wilt forgive their sin.
34. 7 forgiving transgression and sin, and that will by no means clear
the guilty.
_Josh_. 24. 19 is a holy a jealous God, he will not forgive your sins.
1 _Kings_ 8. 30 hear thou in heaven, and when thou hearest forgive.
2 _Chron_. 7. 14 then will I hear from heaven and will forgive their
sin.
_Neh_. 9. 17 thou art a God ready to pardon, slow to anger.
_Psalm_ 32. 1 blessed is he whose transgression is forgiven, whose sin
is covered _Rom_. 4. 7.
86. 5 for thou, Lord, art good and ready to forgive.
103. 3 who forgiveth all thine iniquities, who healeth all thy diseases.
130. 4 but there is forgiveness with thee that thou mayest be feared.
_Jer_. 31. 34 for I will forgive their iniquity and remember their sin
no more.
_Dan_. 9. 9 to the Lord belong mercies and forgiveness. 19.
_Mic_. 7. 18 who is a God like unto thee that pardoneth iniquity.
_Matt_. 6. 12 forgive us our debts as we forgive our debtors. _Luke_
11. 4.
9. 2 son, be of good cheer, thy sins be forgiven thee.
18. 21 how oft shall my brother sin against me and I forgive him?
35 if ye forgive not every one his brother their trespasses.
_Mark_ 2. 7 who can forgive sins but God only?
11. 25 forgive, that your Father in heaven may forgive you.
_Luke_ 6. 37 condemn not; forgive, and ye shall be forgiven.
17. 3, 4 if thy brother trespass against thee seven times.
23. 34 Jesus said, Father, forgive them for they know not what they do.
_John_ 20. 23 whosesoever sins ye remit they are remitted.
_Acts_ 26. 18 turn them from the power of Satan to God, that they may
receive forgiveness of sins.
_Eph_. 4. 32 forgiving one another as God hath forgiven you.
_Heb_. 9. 22 without shedding of blood there is no remission.
1 _John_ 2. 12 because your sins are forgiven, for his name's sake
Book of Mormon.
_Mos_. 26. 30 as often as my people repent will I forgive them. 31.
_Moroni_ 10. 33 shedding of the blood of Christ, which is in the
covenant of the Father unto the remission of your sins.
Doctrine and Covenants.
_Sec_. 62. 3 angels rejoice over you and your sins are forgiven.
64. 7 I the Lord forgive sins unto those who confess their sins before
me.
8 the former-day disciples were afflicted because they forgave not one
another. 9.
10 I forgive whom I will, but of you it is required to forgive all men.
82. 1 inasmuch as you have forgiven one another, so I the Lord forgive
you.
110. 5 your sins are forgiven you: you are clean before me.
LAYING ON OF HANDS.
FOR ORDINATION.
Ordinations to offices in the holy Priesthood are sometimes mentioned
in both the Old and New Testaments, when it is not stated in the
context that it was by the imposition of hands. The apostle Paul
exhorted Timothy, "Neglect not the gift that is in thee, which was
given thee by prophecy, with the laying on of the hands of the
presbytery;" 1 _Tim_. 4. 14. The inference is reasonable, that Paul
here refers to an ordination to some office in the Priesthood.
Paul again said to Timothy, "Stir up the gift of God, which is in thee
by the putting on of my hands;" 2 _Tim_. 1. 6.
The Lord revealed to Joseph the prophet, that the Priesthood descended
from Adam to Noah under the HANDS OF THE FATHERS; _Doc & Cov_. 107.
40-52.
We are further informed that "Abraham received the Priesthood from
Melchisedek, who received it through the lineage of his fathers, even
till Noah;" 84. 14. Esaias, who lived in the days of Abraham, "received
it under the hands of God;" from him it descended under the hands of
the fathers to Moses; 6-13.