is this testimony of the demons as compared with Peter's confession
of his Lord. To the Savior's question "Whom say ye that I am?" Peter
replied in practically the same words voiced by the unclean spirits:
"Thou art the Christ, the Son of the living God." (Matt. 16:15, 16).
Peter's faith had already been tested, and had demonstrated its vital
power. Through faith the Apostle had forsaken much that had been dear,
and had followed his Lord in persecution and suffering. His knowledge
of God as the Eternal Father and of Jesus Christ as the Redeemer may
have been no greater than that of the demons; but while to them that
knowledge was an added cause of condemnation, to him it was the power
of righteous service and of eventual salvation.
In a theological sense faith includes a moving, vital, inspiring
confidence in God, and the acceptance of His will as our law and of
His words as our guide in life. Faith in God is a principle of power,
for by its exercise spiritual forces are made operative. By this power
phenomena that appear to be supernatural, such as we call miracles, are
wrought. Even the Lord Jesus was influenced and in a measure controlled
by the lack of faith or the possession thereof by those who sought
blessings at His hands. We are told that at a certain time and place
Jesus "could there do no mighty work" because of the people's unbelief,
which was so dense that He marveled at it. (Mark 6:5, 6). Repeatedly
did the Lord rebuke and admonish with such reproofs as "O ye of little
faith," "Where is your faith?" and "How is it that ye have no faith?"
In glorious contrast rang out His words of benediction to those whose
faith had made it possible for Him to heal and to save: "Thy faith hath
made thee whole" and "According to your faith be it unto you."
Read the record of the youthful demoniac whose agonized father
brought his son to the Master, pleading pitiably "If thou canst do
any thing, have compassion on us and help us." To this qualified
intercession Jesus replied "If thou canst believe" and added "All
things are possible to him that believeth." (Read Mark 9:14-29). The
faith requisite to the healing was not that of the Healer alone, but
primarily faith on the part of the suppliant.
If through faith Divine interposition may be secured to the
accomplishment of what we call material or physical miracles, and of
this the Scriptures contain copious testimony (read Hebrews, chap.
11), is it consistent to doubt that faith is the appointed agency for
invoking and securing spiritual blessings, even to the attainment of
salvation in the eternal worlds?
As shown in earlier articles, redemption from the power of death is
assured to all through the victory achieved by Jesus Christ; but
salvation is an individual gift, provided for all who shall establish
claim thereto through obedience to the laws and ordinances of the
Gospel. Faith in God the Eternal Father, and in His Son Jesus Christ
as the Redeemer and Savior of the race, and in the Holy Ghost, is
essential to the securing of individual salvation. Paul forcefully
declares "But without faith it is impossible to please him: for he that
cometh to God must believe that he is, and that he is a rewarder of
them that diligently seek him." (Heb. 11:6).
The Scriptures abound in assurances of salvation to those who exercise
faith in God. The Savior's teachings are conclusive:
"He that believeth and is baptized shall be saved; but he that
believeth not shall be damned." (Mark 16:16).
And again:
"He that believeth on the Son hath everlasting life: and he that
believeth not the Son shall not see life; but the wrath of God abideth
on him." (John 3:36).
But who will venture to affirm that passive belief as distinguished
from active faith is here implied? Can a man be said to believe in
Jesus Christ in any effective and genuine sense unless that man shall
strive to do the things that Christ commands? To any such inconsistent
assumption, the Apostle John replies:
"And hereby we do know that we know him, if we keep his commandments.
He that saith, I know him, and keepeth not his commandments, is a liar,
and the truth is not in him. But whoso keepeth his word, in him verily
is the love of God perfected: hereby know we that we are in him." (1
John 2:3-5).
In a revelation through Joseph Smith in 1829 the Lord Jesus Christ gave
this instruction and blessed promise:
"Ask the Father in my name, in faith believing that you shall receive,
and you shall have the Holy Ghost, which manifesteth all things which
are expedient unto the children of men." (D&C 18:18).
-- 21 --
THE VOICE OF JOHN THE BAPTIST AGAIN HEARD
Repent Ye, for the Kingdom of Heaven is at Hand
THE personal ministry of Jesus Christ in the flesh was directly
heralded by the preaching of John the Baptist, whose voice was that of
one crying in the wilderness: "Repent ye, for the Kingdom of Heaven is
at hand." The proclamation of the appointed harbinger was vindicated by
the appearance of the Lord Himself, who came and opened the way of the
Kingdom of God to all who would enter therein.
In these modern days that same John, now a resurrected personage, has
again officiated on earth. In him was vested of old the authority
of the Priesthood of Aaron. On the 15th of May, 1829, a heavenly
messenger, who declared himself to be John known as the Baptist,
appeared in light and glory, and, laying his hands upon the heads
of the modern prophet Joseph Smith and a companion in the ministry,
conferred upon them the Aaronic Priesthood, saying:
"Upon you my fellow servants, in the name of Messiah I confer the
Priesthood of Aaron, which holds the keys of the ministering of angels,
and of the gospel of repentance, and of baptism by immersion for the
remission of sins." (D&C, Sec. 13).
Thus was fulfilled in part the vision prophecy of the ancient
Revelator, that in the last days an angel would come, "having the
everlasting Gospel to preach unto them that dwell on the earth." (See
Rev. 14:6, 7).
Repentance, which stands eternally established as an indispensable
condition of salvation, is today proclaimed anew under the authority
of the restored Priesthood, and the call is to every nation, kindred,
tongue, and people. The second advent of the Christ is near, and but
little time remains to prepare for His coming, which shall be in power
and great glory, to the accompaniment of the resurrection of the
righteous dead, the glorification of the worthy who are still in the
flesh, and the destruction of the wilfully and hopelessly wicked.
Repentance, as the ordained requirement whereby remission of sins may
be attained, consists essentially in a genuine sorrow for sin and
comprises: (1) a personal conviction of guilt; (2) an earnest desire to
secure foregiveness; and (3) a resolute determination to forsake sin
and follow the path of righteous living. The first step in the course
of effective repentance consists in the acknowledgment or confession
of sin before God; the second in the sinner forgiving those who have
sinned against him; and the third in his acceptance of Christ's atoning
sacrifice as shown by a willingness to obey the further requirements
embodied in the Gospel of salvation.
1. Without sincere confession of sin repentance is impossible. The
Apostle John declared the solemn truth:
"If we say that we have no sin, we deceive ourselves, and the truth is
not in us. If we confess our sins, he is faithful and just to forgive
us our sins, and to cleanse us from all unrighteousness." (1 John 1:8,
9).
In this modern age the voice of the Lord Jesus Christ has been heard to
the same effect:
"Verily I say unto you, I, the Lord, forgive sins unto those who
confess their sins before me and ask forgiveness, who have not sinned
unto death."
And further:
"By this ye may know if a man repenteth of his sins. Behold, he will
confess them and forsake them." (D&C 64:7; and 58:43).
2. The sinner must be willing to grant forgiveness to others if he
would secure that boon to himself. In teaching us how to pray, the
Lord specified the condition on which forgiveness may rationally be
asked: "Forgive us our debts as we forgive our debtors." No hope
of forgiveness is justified if in our hearts we are unforgiving,
"For," said the Christ, "if ye forgive men their trespasses, your
heavenly Father will also forgive you: But if ye forgive not men their
trespasses, neither will your Father forgive your trespasses." (Matt.
6:14, 15).
Through His revelations to the restored Church in the current age, the
Lord has emphasized this essential element of repentance:
"Wherefore I say unto you, that 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. I, the
Lord, will forgive whom I will forgive, but of you it is required to
forgive all men." (D&C 64:9, 10).
3. Contrite repentance will naturally lead the penitent to do all he
can to make amends for past offenses, and to comply with the conditions
on which forgiveness is predicated. And as he learns that baptism at
the hands of one invested with Divine authority is essential, he will
seek such a servant of God, and humbly submit himself to the ordinance
whereby citizenship in the Kingdom of God may be established.
Without repentance salvation is impossible. The Savior followed the
ringing call of His forerunner with the command: "Repent ye and believe
the Gospel" (Mark 1:15). So also taught the Apostles of old, that God
"commandeth all men everywhere to repent" (Acts 17:30). And in the
present dispensation the word of God has come through the Prophet
Joseph Smith:
"And we know that all men must repent and believe on the name of Jesus
Christ, and worship the Father in his name, and endure in faith on his
name to the end, or they cannot be saved in the kingdom of God." (D&C
20:29).
Against the awful danger of procrastination, whereby the ability to
repent may be forfeited, the Book of Mormon solemnly warns:
"For behold, this life is the time for men to prepare to meet God;
yea, behold the day of this life is the day for men to perform their
labors, . . . For behold, if ye have procrastinated the day of your
repentance, even until death, behold, ye have become subjected to the
spirit of the devil, and he doth seal you his; therefore, the Spirit
of the Lord hath withdrawn from you, and hath no place in you, and the
devil hath all power over you." (Book of Mormon, Alma 34:32, 35).
-- 22 --
ARISE AND WASH AWAY THY SINS
The Only Way
WE believe that the first principles and ordinances of the Gospel are:
(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by
immersion for the remission of sins; (4) Laying on of hands for the
gift of the Holy Ghost. (Articles of Faith, 4).
"Men and brethren, what shall we do?" Such was the eager, anguished,
almost despairing cry of the humbled multitude who, at the first
Pentecost following the crucifixion of Christ, were brought to a
realization of their awful guilt through the inspired utterances of
Peter, the presiding Apostle.
What shall we do? What can we do? Is hope yet open to us? This is the
wail of contritely penitent souls, everywhere, always. When convicted
of sin at the bar of his own conscience through genuine repentance,
when at last able to see himself in all the repulsive pollution of his
transgression, the self-accusing sinner yearns with fervid purpose
to make all possible reparation and is zealous to learn and obey the
conditions of forgiveness, if such there be.
To every soul thus brought into the depths through the benign though
afflicting influences of repentance, to all who thus appeal for mercy
and rescue, the answer is direct and prompt:
"Repent, and be baptized every one of you in the name of Jesus Christ
for the remission of sins, and ye shall receive the gift of the Holy
Ghost." (See Acts 2:37-39).
The promise of remission is as wide as the domain of sin; for,
excepting those (and be it said to our comfort that they are few) who
sink so far into the quagmire of iniquity as to be numbered among the
"sons of perdition," to whom effective repentance is impossible, all
may be saved by compliance with the requirements set forth by the
Author of the plan of salvation. The need of forgiveness is likewise
universal; "for there is not a just man upon earth, that doeth good,
and sinneth not" (Eccles. 7:20).
Is it not reasonable, and wholly in keeping with the ordinary ways of
men in their mutual dealings, that some substantial evidence shall be
demanded to attest the genuineness of the repentance we voice in words?
Is it enough that the debtor shall merely acknowledge his obligation
and express regret that he has not heretofore been able to meet it?
He must do something more, or he remains forever in debt. The seal by
which repentance is validated is Baptism in water for the remission
of sins; for by this is the blood of Jesus Christ made effective to
cleanse from sin. (See 1 John 1:7).
The voice in the wilderness heralding the advent of the Lord, the
proclamation that aroused Jerusalem and reverberated throughout Judea
and Galilee, was "the baptism of repentance for the remission of
sins." (Mark 1:4; Luke 3:3). The cleansing ordinance was not to be
administered indiscriminately, however; it was reserved for those who
had brought forth "fruits meet for repentance," those whose profession
of penitence was a true index to their contrite state.
Saul of Tarsus when rebuked for his ill-directed zeal in persecuting
the Lord's own, exclaimed in agony: "What shall I do, Lord?" By the
mouth of devout Ananias came the answer: "Arise, and be baptized and
wash away thy sins." (See Acts 22). And Saul, thereafter known as Paul,
a preacher of righteousness and an Apostle of the Lord Jesus Christ,
taught the saving doctrine that by baptism in water comes regeneration
from sin.
Pastors and prophets who ministered to the ancient fold of Christ
on the American continent led the people in the same path, that of
repentance and baptism by water, the only way by which remission of
sins could then or can ever be secured. Read for yourselves in the Book
of Mormon, which is verily the Scripture of the Western Continent:
"For the gate by which ye should enter, is repentance, and baptism by
water; and then cometh a remission of your sins by fire, and by the
Holy Ghost." (2 Nephi 31:17).
"Shew unto your God that ye are willing to repent of your sins, and
enter into a covenant with Him to keep His commandments, and witness it
unto Him this day, by going into the waters of baptism." (Alma 7:15).
Hear the words of the Lord Jesus Christ through the prophet Mormon:
"Turn, all ye Gentiles from your wicked ways, and repent of your evil
doings, of your lyings and deceivings, and of your whoredoms, and of
your secret abominations, and your idolatries, and of your murders, and
your priestcrafts, and your envyings, and your strifes, and from all
your wickedness and abominations, and come unto me, and be baptized in
my name, that ye may receive a remission of your sins, and be filled
with the Holy Ghost, that ye may be numbered with my people, who are of
the house of Israel." (3 Nephi 30:2).
And further:
"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." (Moroni 8:25).
To His commissioned servants in the current age, the bearers of the
Holy Priesthood again restored to earth, the Lord has given commandment
that they proclaim anew to the world the same unchangeable truth, that
only through baptism is remission of sins promised. Thus we read:
"But thou shalt declare repentance and faith on the Savior and
remission of sins by baptism and by fire, yea, even the Holy Ghost."
(D&C 19:31).
Such is the immutable law of God throughout the ages. There is no other
way provided on earth or in heaven by which the merits of the Atonement
of Jesus Christ may bring salvation to mankind.
-- 23 --
ARE BABES TO BE DAMNED?
A Horrible Misconception
THAT baptism is essential to individual salvation is a tenet of most
Christian churches. But baptism is enjoined as an indispensable
requisite to remission of sins, and as the one and only gate of
admission to the Church of Jesus Christ or the Kingdom of God. Faith
in God and genuine repentance are prerequisites to effective baptism.
In all consistency and justice, therefore, baptism can be required
of those only who are capable of exercising faith and of rendering
repentance.
The undeveloped mind of a babe is incapable of conceiving sin, of
experiencing faith, or of comprehending repentance. Why then should
babes be baptized?
We search in vain for scriptural authority or sanction of the practise
of infant baptism. Christ took little children into His arms and
blessed them, saying to those who would have kept the innocents from
Him "Suffer little children, and forbid them not, to come unto me: for
of such is the kingdom of heaven." (Matt. 19:14).
But He did not baptize them; and, as an early writer has tersely
remarked: "From the action of Christ's blessing infants, to infer they
are to be baptized, proves nothing so much as that there is a want
of better argument; for the conclusion would with more probability
be derived thus: Christ blessed infants, and so dismissed them, but
baptized them not; therefore infants are not to be baptized."
The unscriptural and repellent dogma of inherent degeneracy and the
contaminating effect of original sin, by which every child is born
vile in the sight and judgment of God, long cast its dark shadow over
the minds of men. From this conception sprang the practise of infant
baptism and the perverted doctrine of assured damnation for all babes
who die unbaptized. Even the most radical of churches has modified its
teaching on this subject, and today permits its members to believe that
children who die without baptism pass to a state of partial happiness
and content, though forever denied the beatific vision of God.
It is conceded, of course, that no dictum, dogma, or doctrine of men
can determine the fate of souls, infant or adult, in the hereafter;
nevertheless, theologic precepts have direct effect upon the thoughts
and lives of mankind. It is cheering to know that practically all
Christendom today repudiates the frightful heresy of the eternal
condemnation of babes who die without baptism.
Hear now the word of "Mormonism" on the matter and note the time of its
enunciation. In 1830 the Book of Mormon was first published. Therein we
read, in an epistle of the ancient prophet Mormon to his son Moroni:
"Listen to the words of Christ, your Redeemer, your Lord and your
God. Behold, I came into the world not to call the righteous, but
sinners to repentance: the whole need no physician, but they that are
sick; wherefore little children are whole, for they are not capable
of committing sin; wherefore the curse of Adam is taken from them in
me, that it hath no power over them; and the law of circumcision is
done away in me. And after this manner did the Holy Ghost manifest
the word of God unto me; wherefore, my beloved son, I know that it is
solemn mockery before God, that ye should baptize little children.
Behold I say unto you, that this thing shall ye teach, repentance and
baptism unto those who are accountable and capable of committing sin;
yea, teach parents that they must repent and be baptized, and humble
themselves as their little children, and they shall all be saved with
their little children. And their little children need no repentance,
neither baptism. Behold, baptism is unto repentance to the fulfilling
the commandments unto the remission of sins. But little children are
alive in Christ, even from the foundation of the world. . . . Little
children cannot repent; wherefore it is awful wickedness to deny the
pure mercies of God unto them, for they are all alive in him because
of his mercy. And he that saith, that little children need baptism,
denieth the mercies of Christ, and setteth at nought the atonement of
him and the power of his redemption." (Book of Mormon, Moroni 8:8-20).
So proclaims the Church of Jesus Christ of Latter-day Saints to the
world today. Faith in God, repentance of sin, baptism by water and
of the Spirit, are required of every soul that comes to years of
accountability and powers of comprehension; but without faith and
repentance, of which only understanding minds are capable, baptism is
but a perversion of the Gospel ordinance.
The Scriptures relating to baptism in all ages and of all peoples are
in harmony as to the conditions essential to the proper reception of
the saving rite. In a revelation on Church government given through
Joseph Smith the Prophet, in April, 1830, the Lord Jesus Christ thus
defined the status of acceptable candidates for baptism:
"All those who humble themselves before God, and desire to be baptized
and come forth with broken hearts and contrite spirits, and witness
before the church that they have truly repented of all their sins,
and are willing to take upon them the name of Jesus Christ, having a
determination to serve him to the end, and truly manifest by their
works that they have received of the Spirit of Christ unto the
remission of their sins, shall be received by baptism into His Church."
(D&C 20:37).
These conditions exclude all who have not reached the age and capacity
of discretion and understanding; and by specific commandment the Lord
has forbidden the Church to administer baptism to others:
"No one can be received into the Church of Christ, unless he has
arrived unto the years of accountability before God, and is capable of
repentance." (Verse 71).
By revelation the Lord has designated eight years as the age at which
children may be baptized into the Church. At an earlier age, however,
children are to be brought to the elders of the Church, and be blessed
by the laying on of hands in the name of Jesus Christ, after the
pattern set by the Master in the course of His personal ministry.
-- 24 --
THE WATERY GRAVE
And the New Birth
WHILE our Lord tarried at Jerusalem following the first Passover
festival after the beginning of His public ministry, there came unto
Him by night a certain ruler of the Jews. The visitor was of the
Pharisees and a member of the great Sanhedrin, or supreme council of
the nation. There is significance in the circumstance that Nicodemus
sought Christ by night. Read John 3:1-21. We must credit the man with a
genuine desire to learn of the doctrines taught by the newly recognized
Prophet from Galilee, whose fame was already widely spread; but it
appears that pride of station or fear of criticism led him to seek an
interview under cover of darkness and privacy.
Speaking for himself and probably for his official associates,
Nicodemus thus addressed the Savior: "Rabbi, we know that thou art
a teacher come from God: for no man can do these miracles that thou
doest, except God be with him."
Without waiting for specific questions, "Jesus answered and said unto
him, Verily, verily, I say unto thee, Except a man be born again, he
cannot see the kingdom of God."
The learned Jew expressed surprise, if not incredulity. "How can a man
be born when he is old?" he asked; "can he enter the second time into
his mother's womb, and be born?" Even after further explanation of
the plan provided for the salvation of mankind, the eminent Rabbi and
Sanhedrist exclaimed: "How can these things be?" Our Lord's reply must
have been humbling if not humiliating to the man: "Art thou a master of
Israel, and knowest not these things?" The conditions of citizenship
in the kingdom of God are so simple that even the unscholarly may
understand and obey.
Beyond question the second birth specified to Nicodemus as so
thoroughly indispensable that without it no man can ever see the
kingdom of God is baptism by water, and by the ministry of the Spirit
or the Holy Ghost.
The efficacy of baptism as a means of securing remission of sins and
of attaining entrance to the Church of Jesus Christ, which is the
kingdom of God, lies in the fact that this is the ordinance prescribed
by Divine authority, whereby the Savior's atoning sacrifice may be
made operative and effective. Salvation is not to be had for the mere
asking; it is nevertheless made accessible to all through faith and
prescribed works.