ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY
SAINTS.
"He that judgeth a matter before he heareth it, is not wise."
There are certain principles established of God, which, being
understood and observed, will put men in possession of spiritual
knowledge, gifts, and blessings. In early ages of the world, also in
the days of the apostles people came into possession of spiritual
powers and various privileges, by obtaining an understanding of, and
faithfully attending to, certain rules which the Lord established: as,
for instance, Abel, obtaining information that offering up sacrifices
was an order instituted of God, through which men might receive
blessings, he set himself to work, observed the order, and performed
the sacrifice, whereby he obtained glorious manifestations of the Most
High. Again, when the Antediluvians had corrupted themselves, and the
time arriving at which destruction was coming upon them, the Lord
revealed a course whereby the righteous might escape; accordingly, all
who understood and observed that course, were _sure_ to realize the
blessing promised. Joshua, before obtaining possession of Jericho,
had to observe certain steps appointed of God. The steps having been
properly taken, according to commandment, the object immediately fell
into his possession. Another instance--the case of Naaman, captain of
the Syrian host--it appears, that being afflicted with the leprosy,
and hearing of Elisha, the prophet, he made application to him for
the removal of that affliction. The prophet, having the Holy Ghost
upon him, which is the Mind of God, informed him that, by washing
in Jordan's water's _seven_ times, he might be restored. At first,
Naaman thought this too simple and was displeased, and disposed
not to conform--not to make use of _means_ so simple. After due
consideration, however, humbling himself, he went forth, complying
with the _rules_; when, lo! the blessing directly followed. Under
the Mosaic dispensation, forgiveness of sins was obtained {78} upon
the same principle as those blessings were to which I have alluded.
An animal was to be carried before the door of the tabernacle of the
congregation, by the individual wishing to obtain forgiveness of sins;
it was then to be offered up in a particular manner; this being done,
the promised blessing immediately followed.
When the Gospel dispensation was introduced, gifts and blessings were
obtained upon similar principles--that is, upon obedience to certain
established rules. The Lord still marked out certain acts, promising
to all those who would do them, certain peculiar privileges; and
when those acts were performed--observed in every particular--then
the blessings promised were sure to be realized. Some vainly imagine
that, under the Gospel dispensation, gifts and blessings are obtained,
_not_ by external observances, or _external_ works, but merely through
faith and repentance, through mental operations, independent of
physical. But, laying aside the traditions, superstitions, and creeds
of men, we will look to the word of God, where we shall discover
that _external_ works, or _outward_ ordinances, under the Gospel
dispensation, were inseparably connected with _inward_ works, such
as faith and repentance. In proof of this, I introduce the following
observations:--The Savior says, "Why call ye me Lord, Lord, and _do not
the things_ which I say?" Again, he says, "He that heareth my words,
and doeth them, shall be likened unto a man that built his house upon
a rock." And, "He that believeth and is _baptized_ shall be saved."
Likewise, he says, "Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God."--John iii. 5. These sayings of
our Savior require men to perform external works in order to receive
their salvation.
On the day of Pentecost, Peter says to the surrounding
multitude--"Repent and be baptized, for the remission of sins, and you
shall receive the gift of the Holy Ghost." In this prophetic statement,
we learn that people were to perform an external work (baptism in
water) in order that they might receive the remission of sins, and
afterwards the gift of the Holy Ghost. But, before attending to the
outward work, the inward work must be performed--faith and repentance.
Faith and repentance go before baptism, and baptism before the
remission of sins and the reception of the Holy Ghost. Hence, we see
the useless and unscriptural practice of baptizing infants. They cannot
exercise faith and repentance, qualifications necessary previous to
baptism; then, why require the outward work?
{79} Some suppose they must obtain religion before they are baptized,
but the Savior and apostles teach us to be baptized in order to get
religion.
Some deem it wrong to number baptism among the essential principles
ordained of God, to be attended to in obtaining remission of sins. In
reply, we say that the Savior and apostles have done so before us,
therefore we feel obligated to follow their example. The destruction
of the Antediluvian world by water was typical of receiving remission
of sins through baptism. The earth had become clothed with sin as with
a garment; the righteous were brought and saved from the world of sin,
even by water; the like figure, even baptism, doth now save us, says
Peter (1 Peter iii. 21), by the answer of "a good conscience toward
God." Noah and his family were removed, and disconnected from sins and
pollutions, by means of water; so baptism, the like figure, doth now
remove our souls from sins and pollutions, through faith on the great
atonement made upon Calvary. Many express surprise that such blessings
should be had through baptism. Naaman, when told to wash in Jordan
seven times, was equally surprised; but, trying the experiment, he
found the word of God to be true; his leprosy, his physical pollution,
was thereby removed, and was typical of the removal of spiritual
pollutions in the Gospel dispensation, by baptism in water, through
faith and repentance. Through the means of water Naaman, we have seen,
obtained a miraculous blessing; also the blind man, whom the Savior
directed to Wash in the pool of Siloam, received his sight by means of
water.
The Savior, after coming out of the river Jordan, received the Holy
Ghost. These examples show clearly that water has been appointed a
medium through which heavenly blessings are obtained. "Be baptized,"
says Peter, "for the remission of sins."--Acts ii. 38. Ananias says to
Saul (Acts xxii. 16), "Arise and be baptized, and wash away thy sins."
In the city of Samaria, the people baptized by Philip, it is said,
rejoiced. They rejoiced because of the remission of their sins, through
baptism; so, also, in the case of the Eunuch (Acts viii. 39), after
coming out of the water, having obtained remission of his sins, his
conscience becoming void of offence toward God, he was enabled to go on
his way rejoicing.
Be baptized, says Peter, for the remission of sins, and ye shall
receive the Holy Ghost. To obtain the gift of the Holy Ghost is to
obtain religion. Faith and repentance were to go before baptism, but
remission of sins, and the gift of the Holy Ghost were to follow this
ordinance. Every unprejudiced {80} mind can see that this is in perfect
agreement with the saying of our Savior, "Except a man be born of water
and of the Spirit he cannot enter the kingdom of God." If religion were
promised before baptism in water, our Savior would have said, born
of Spirit and of water (see John iii. 5); but he said, "Except ye be
born of water and of the Spirit." "What God has joined together," the
Scripture says, "let no man put asunder;" but we put asunder this order
of things, when we say a man must be born of Spirit, then of water, or
must get religion---get the Holy Ghost--and then be baptized.
Peter (Acts ii.) preached the same order of things as above mentioned,
when he said, "Repent and be baptized for the remission of sins, and
ye shall receive the gift of the Holy Ghost"--that is, be "born of
water," then he shall be "born of Spirit." Paul himself, though he had
a vision of the Lord Jesus, yet received not the Holy Ghost; he did not
receive religion, until he had washed his sins away through baptism,
as administered by Ananias. There is one instance, and but one, where
the Holy Ghost was given before baptism--I mean, in the Apostolic
dispensation. Cornelius and his friends, who had assembled together
to hear the message from Peter, received the Holy Ghost previous to
baptism--Acts x. 44. This was done, however, to convince Peter that
the Gentiles had a right to receive Gospel privileges. Cornelius and
his friends were Gentiles, and Peter would not have baptized them,
unless he had first seen the power of God resting upon them. He looked
upon the Gentiles as heathen, and too wicked and sinful to receive
Gospel privileges with the people of God--the Jewish nation. He did not
imagine they were to receive the Holy Ghost, and thereby be prepared
to sit down in the kingdom of God, with Abraham, Isaac, Jacob, and
the Jewish prophets; but, when he saw the Holy Ghost resting upon
them, being astonished, he immediately exclaimed--"Can any man forbid
water, that these should not be baptized?" He then commanded them to
be baptized. This receiving the Holy Ghost before baptism, was an
exception to a general rule, and arose from peculiar circumstances,
as I have shown. God, if he sees fit, can depart from a general rule,
and confer blessings; but man has not this privilege; he must observe
the order laid down, or he can have no claim upon the promise. After
Elisha had laid down the order whereby Naaman could obtain removal of
his leprosy, God, if He had chosen, could have removed it in some other
way; but, at the same time, Naaman could not have claimed the blessing
until he had taken the course marked out.--See 2nd Kings, chap 5. If
we will observe {81} the order of the Gospel, a promise is left us,
we shall have its blessings, otherwise we have no claims to urge; and
it is worse than folly for men to say, "Lord, Lord," and do not His
commandments.
It is plainly manifest that external works must be attended to, as well
as faith and repentance, in order to receive Gospel privileges.
Baptism in water, forming a part of the Gospel of Christ, we notice
therefore, that the servants of God, in early ages, were very
particular in attending to its administration; also, it is evident,
that unless peculiar blessings actually were experienced, through
baptism, they would have neglected enforcing its observance. If, as
some suppose, that faith, repentance, and prayer answer the purpose,
in receiving the fulness of Gospel privileges, then it is very evident
that baptism was a vain and useless work, and had no need to be
observed. Naaman would have been performing a vain and foolish work,
when washing seven times in Jordan's waters, had it been in his power
to have been recovered from his affliction merely through faith,
repentance, and prayer. Also, Noah and his family were very foolish in
performing an external work, in building an ark, provided they could
have obtained the same blessing through faith, repentance and prayer.
Furthermore, the Israelites, could they have obtained forgiveness of
sins through faith, repentance, and prayer; it would have been folly
in them to offer up animals for that purpose. So also under the Gospel
dispensation, the three thousand people, on the day of Pentecost, who
were baptized in one day, were very unwise and foolish in submitting
to the trouble of baptism, provided the same blessings could have been
realized by exercising only faith, repentance, and prayer. The Eunuch
would not have alighted from his carriage, and accompanied Philip into
the water, if nothing had been required in receiving Gospel blessings
but inward works; neither would Ananias have commanded Saul to arise
and be baptized, washing away his sins, unless he had known assuredly
that baptism, an outward work, must necessarily accompany the inward
works of faith and repentance, in order that Saul might come into and
obtain possession of Gospel privileges. Paul would not have baptized
those twelve men, alluded to in Acts xix., if mental operations could
have given them the gift of the Holy Ghost (lst Cor. i. 14); neither
would he have baptized the household of Stephanas, also Crispus and
Gaius, and permitted Apollos to water or baptize those whom he planted
or enlightened (lst Cor. iii. 6), unless baptism had been absolutely
essential to {82} receiving Gospel privileges; nor would Peter, when
speaking of Noah and family being saved by water, have said--"The like
figure whereunto even baptism doth also now save us" (lst Pet. iii.
12); nor would Christ have said--"Except ye are born of water and
of the Spirit ye cannot enter the kingdom of God." I might multiply
proofs of this kind, but sufficient has already been said in proof that
baptism is absolutely necessary with faith and repentance.
We will now occupy a moment in endeavoring to obtain a proper view
of the mode in which baptism was administered. It is quite evident
that there was but one way or mode in which this ordinance was to be
administered, and that mode was explained to the apostles, and strictly
adhered to in all their administrations. In order that we may obtain
a proper notion of this subject, it will be necessary to refer to the
circumstances under which baptism was administered.
It says of John, that he baptized at Aenon, "because there was much
water there;" then, if sprinkling had been the mode, we can hardly
suppose he would have gone to Aenon, because there was much water at
that place: for a very little water indeed would have sprinkled all
Judea, which he could have obtained without having performed a journey
to Aenon. We are told, also, that he baptized in Jordan, and after the
ordinance was administered to our Savior, he came up out of the water,
expressly signifying that he had been down into the water, in order
that the ordinance might be administered in a proper manner. Again, it
speaks of the Eunuch, that he went down into the water with Philip,
and then came up out of the water. Now, it must be acknowledged, by
every one who makes any pretensions to reason and consistency, that
had sprinkling a little water on the forehead answered the purpose,
then those persons never would have gone into the water to receive the
ordinance. Paul, in writing to the Saints, gives us a plain testimony
in favour of immersion--(2nd Col. 12th verse; also, 6th Romans, 4th
verse). That apostle states there, that the Saints had been buried with
Christ by baptism.
It is plainly evident they could not have been buried by baptism,
without having been entirely overwhelmed or covered in water. An object
cannot be said to be buried when any portion of it remains uncovered;
so, also, a man is not buried in water by baptism unless his whole
person is put into the watery element. This explanation of the apostle,
upon the mode of baptism, very beautifully corresponds with that given
by our Savior--"Except ye be born of water," &c. To be born of a thing
signifies being placed in that thing, and emerging {83} or coming
forth from it; to be born of water must also signify being placed in
the womb of waters, and being brought forth again. I trust sufficient
has already been said to convince every reasonable and unprejudiced
mind that immersion was the mode in which the ordinance of baptism
was administered in the early days of Christianity, when the Gospel
was proclaimed in its purity and fulness; therefore, I will close my
observations upon this point.
We learn, from 6th Hebrews, that the laying on of hands was enumerated
among the principles of the Gospel. It is known by all, that this
ordinance, as well as baptism for the remission of sins, by immersion,
is quite neglected at the present day in the Christian churches; a few
remarks, therefore, upon this subject I hope will prove profitable.
We have several instances where Christ laid his hands upon the sick
and healed them; and, in his commission to the apostles, last chapter
of Mark, he says--"These signs shall follow them that believe;" "they
shall lay hands on the sick, and they shall recover." &c. Ananias laid
his hands on Saul, who immediately received his sight, after this
ordinance was administered. Paul, when shipwrecked upon the island of
Melita, laid his hands upon the father of Publius, the governor of the
island, and healed him of a fever. These few remarks show clearly that
laying on of hands has been appointed of God to be a medium through
which heavenly blessings may be obtained.
Although the healing of the sick was connected with the administration
of this ordinance, yet, when we pursue the subject further, we shall
discover that a still greater blessing was connected with this
ordinance. We are told that, in the city of Samaria, men and women
had been baptized by Philip, which caused great rejoicing in those
baptized. They probably were rejoicing in consequence of having
received remission of sins, through faith, repentance, and baptism, and
of receiving some portion of the Holy Spirit of God, which naturally
followed them, after having obtained the answer of a good conscience,
by the remission of their sins. Through this portion of the Holy
Spirit, which they came in possession of, they began to see the kingdom
of God. For, it will be recollected that our Savior has declared that
no man can see the kingdom of God unless he is born again; and, in the
verse following, he says he cannot enter into it except he is born
twice; first of water, then of the Spirit. Now, those people in Samaria
had been born of water--they had received the first birth, therefore,
they were in a state of seeing the kingdom of God, of contemplating,
with the eye of faith, its various blessings, {84} privileges, and
glories; but, as they had not been born the second time--that is, of
the Spirit--they had not entered into the kingdom of God--they had not
entered into possession of Gospel privileges in their fulness. When the
apostles at Jerusalem heard of the success of Philip, they sent Peter
and John to Samaria, for the purpose of administering the laying on of
hands. Accordingly, when they arrived in Samaria, they laid their hands
upon those that had been baptized, and they received the Holy Ghost.
Simon the sorcerer, perceiving the Holy Ghost was given through the
laying on of hands, offered the apostles money of they would confer
upon him the authority of administering that sacred ordinance; so
it is plainly evident that those people in Samaria were born of the
Spirit, were introduced into the Gospel--kingdom into possession of
Gospel privileges--by means of the laying on of hands. We will adduce
another instance of the kind. It is found recorded in Acts xix. Paul,
we are told there, found twelve brethren at Ephesus, upon whom he laid
his hands, and they received the Holy Ghost immediately--viz., through
this ordinance they were born spiritually into the kingdom of God; for
previous to this they had seen the kingdom of God, having been born of
water only.
This, then, was the Gospel order in the days of the apostles--belief
on Jesus Christ, repentance, baptism by immersion for the remission
of sins, and the laying on of hands for the reception of the Holy
Ghost. When this order was understood, and properly attended to, power,
gifts, blessings, and glorious privileges followed immediately; and, in
every age and period, when these steps are properly attended to, and
observed in their proper place and order, the same blessings are sure
to follow; but, when neglected, either wholly or in part, there will
be either an entire absence of those blessings or a great diminishing
of them. Christ, in his commission to the apostles, speaks of some
supernatural gifts that those received who yielded obedience to this
order of things.--See Mark, last chap. Paul (1 Cor. xii.) gives a more
full account of the various gifts that attended the fulness of the
Gospel: he mentions nine of them, and informs us they are the effects
or fruits of the Holy Ghost. Now, the Holy Ghost was promised unto
all, even as many as the Lord should call.--See Acts ii. This gift
being unchangeable in its nature and operations, and being inseparately
connected by promise with this scheme or order of things, it becomes
reasonable, consistent, and Scriptural to anticipate the same gifts and
blessings; and if Noah, after having built the Ark, could claim and
obtain his temporal {85} salvation according to promise; or Joshua,
having compassed Jericho the number of times mentioned, could go up
on her prostrated walls and make captive her inhabitants; or the
Israelites, having offered up the sacrifices commanded, could then, as
promised, receive forgiveness of their sins; or Naaman, after having
complied with the injunction of Elisha, in washing seven times in
Jordan's waters, could demand and obtain his recovery; or, lastly, the
blind man, after having washed in the pool of Siloam, if he could then
claim and realize the promised reward, then, I say, with propriety
and consistency, that whenever a man will lay aside his prejudice,
sectarian notions, and false traditions, and conform to the whole
order of the Gospel of Jesus Christ, then there is nothing beneath the
celestial worlds that can prevent his claiming and receiving the gift
of the Holy Ghost and all the blessings connected with the Gospel in
the apostolic age. To obtain religion that will save us in the presence
of God, we must obtain the Holy Ghost, and, in order to obtain the
Holy Ghost, we must believe on the Lord Jesus Christ, then repent of
our sin (that is, forsake them), then go forward and be immersed in
water for the remission of sins, then receive the laying on of hands.
But there is one thing which I have not noticed and it is something of
great importance. What I allude to is, that concerning the authority of
administering the ordinances of baptism and laying on of hands. Unless
they are administered by one who is actually sent of God, the same
blessings will not follow. The apostles and seventies were ordained by
Jesus Christ to administer in the ordinances of the Gospel, through
which the gifts and blessings of the eternal worlds were to be enjoyed.
Hence, Christ, says to the Apostles, "Whose soever sins ye remit, they
shall be remitted; and whose soever sins ye retain, they shall be
retained:" that is, every man that would come, in humility, sincerely
repenting of his sins, and receive baptism from the apostles, should
have his sins forgiven through the atoning blood of Jesus Christ,
and through the laying on of hands should receive the Holy Ghost;
but those that would refuse receiving this order of things from the
apostles would have their sins remain upon them. In view of this, Paul
says--"We are savours of life unto life, or of death unto death." He
was a minister of life unto those who received the Gospel, which he
had authority to administer--but a minister of death to those refusing
compliance. This power and authority of administering the Gospel was
conferred upon others by the apostles, so that the apostles were not
the only ones who held this responsible office. And every man, in every
{86} age, who holds the authority of administering the fulness of the
Gospel, becomes, in this respect, like the apostles, viz., a messenger
of life unto life, or of death unto death, according as his message
shall be received or rejected. Now, until some one can be found that
holds an office like this--some one having authority to baptize and lay
on hands--no one is under any obligation to receive those ordinances,
nor need he expect the blessings, unless they have been administered
legally.
It is very evident that the authority of administering in Gospel
ordinances has been lost for many centuries; for no man can have this
authority, except he receive it by direct revelation--either by the
voice of God, as Moses did, or by the ministering of angels, as John
the Baptist received his message, or by the gift of prophecy, as Paul
and Barnabas received theirs.--Acts xiii. 2. Now, it is plain that
men have denied immediate revelation for many hundred years past,
consequently have not received it, and therefore could not have been
sent of God to administer in the fulness of the Gospel. God never
sends a man on business, except He reveal himself to that man--never
sends a man with a message (in other words), unless he reveal that
message to him in a direct manner. The church established by the
apostles gradually fell away, wandered into the wilderness, and lost
her authority (her priesthood), and, departing from the order of God,
she lost, also, her gifts and graces; she transgressed the laws,
and changed the ordinances of the Gospel; changed immersion into
sprinkling, and quite neglected laying on of hands; despised prophecy,
and disbelieved in signs following.--(Rev. xii. 6, Isaiah xxiv. 5.) In
consequence of this, the Gentiles have been cut off from the fulness
of Gospel privileges, as Paul said to them in Rom. xi. 22--"If you
continue not in the goodness of God, you also shall be cut off."
John, in his Revelations, having seen and spoken of the wandering
of the church into darkness, and the beast, the Gentiles making war
against the Saints and overcoming them (xiii. 7), speaks, in chap. xiv.
6, 7, of the restoration of the Gospel--"I saw another angel fly in the
midst of heaven, having the everlasting gospel to preach unto them that
dwell on the earth." So it is evident that prophecy was to be fulfilled
at some time previous to our Savior's second advent.
That those into whose hands this Tract may fall be without excuse in
the great and coming day of the Lord, I now bear testimony, having
the highest assurance, by revelation from God, that this prophecy has
already been fulfilled, that an Angel from God has visited man in these
last days, and restored that {87} which has long been lost, even the
priesthood,--the keys of the kingdom,--the fulness of the everlasting
Gospel--and commanded men to cry, "Behold, the Bridegroom cometh, go ye
out to meet him;" to call upon the wise virgins (Matt. xxv. 6) to arise
from their slumber, be baptized for the remission of sins, that they
might receive the gift of the Holy Ghost, and thereby "trim up their
lamps," and thus be prepared to stand when the Bridegroom shall appear,
for, saith Malachi iii. 2, "Who may abide the day of his coming? Who
shall stand when he appeareth? for he is like a refiner's fire, and
like fullers' soap." Answer, those that now repent of their sins, and
receive the message God is sending, those that will forsake their
false traditions, and come out from under the blighting and benighting
influence of a hireling priesthood whom God has not sent, and with whom
he is not well pleased. I say, and now bear testimony, in the name
of Jesus Christ, that the Lord God of Abraham, Isaac, and Jacob has
sent me to say unto you, "Come out of her, I ye people of God, O ye
wise virgins, or else you must partake of her iniquities, and you must
receive of her plagues."--Rev. xviii. 4. I say, in the name of Jesus
Christ, the Holy Ghost having borne witness, that the anger of God is
kindled against the abominations, hypocrisy, and wickedness of the
religious world, and from the heavens has he uttered his voice in anger
against those who "divine for money and teach for hire;" and unless
they speedily repent, and be baptized for the remission of their sins,
receiving the message the Almighty is now sending unto all people, they
will be destroyed by the brightness of the coming of the Son of Man,
which is now at hand--even at your doors--O ye inhabitants of the earth!
Liverpool, England.
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