Chapter VIII: Appendix: Outline for class review of the Lectures 463-477 (6)

=2.= How simple are the means thus ordained for admission into the fold; they are within the reach of the poorest and weakest, as also of the rich and powerful! What symbol more expressive of a cleansing from sin could be given, than that of baptism in water? Baptism is made a sign of the covenant entered into between the repentant sinner and his Maker, that thereafter he will seek to observe the Divine commands. Concerning this fact, the Prophet Alma thus admonished and instructed the people of Gideon:--"Yea, I say unto you, come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show 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."[348]

[348] Alma vii, 15.

=3.= The humbled sinner, convicted of his transgression, through the bestowal of God's good gifts of faith and repentance, will hail most joyfully any means of cleansing himself from pollution, now so repulsive in his eyes; all such will cry out as did the stricken Jewish multitude at Pentecost, "What shall we do?" Unto such comes the answering voice of the Spirit, through the medium of scripture, or by the mouths of the Lord's appointed servants, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins."[349] Springing forth as a result of contrition of soul, baptism has been very appropriately called the first fruits of repentance.[350]

[349] Acts ii, 37-38.

[350] Moroni viii, 25.

=4. The Establishment of Baptism= dates from the time of the earliest history of the race. When the Lord manifested Himself to Adam after the expulsion from the Garden of Eden, He promised the patriarch of the race, "If thou wilt turn unto me and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in His name, and whatsoever ye shall ask, it shall be given you.... And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water. And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man."[351] Enoch preached the doctrine of repentance and baptism, and did baptize the people, and as many as accepted these teachings and submitted to the requirements of the gospel, became sanctified and holy in the sight of God.

[351] Pearl of Great Price: Moses vi, 52-65.

=5. The Special Purpose of Baptism= is to afford admission to the Church of Christ with remission of sins. What need of more words to prove the worth of this divinely appointed ordinance? What gift could be offered the human race greater than a ready means of obtaining forgiveness for transgression? Justice forbids the granting of universal and unconditional pardon for sins committed, except through obedience to ordained law; but means simple and effective are provided, whereby the penitent sinner may enter into a covenant with God, sealing that covenant with the sign that commands recognition in heaven, that he will submit himself to the laws of God; thus he places himself within the reach of Mercy, under whose protecting influence he may win eternal life.

=6.= _Biblical Proofs_, that baptism is designed as a means of securing to man a remission of his sins, are abundant. John the Baptist was the special preacher of this doctrine in the days immediately preceding the Savior's ministry in the flesh; and the voice of this priest of the desert stirred Jerusalem and reverberated through all Judæa, proclaiming remission of sins as the fruits of acceptable baptism.[352]

[352] Mark i, 4; Luke iii, 3.

=7.= Saul of Tarsus, a zealous persecutor of the followers of Christ, while journeying to Damascus, intent on a further exercise of his ill-directed zeal, received a special manifestation of the power of God, and was converted with signs and wonders. He heard and answered the voice of Christ, and thus became a special witness of his Lord. Yet even this unusual demonstration of Divine favor was insufficient. Blinded through the glory that had been manifested unto him, humbled and earnest, awakening to the terrible fact that he had been persecuting his Redeemer, he exclaimed in anguish of soul, "What shall I do, Lord?" He was directed to go to Damascus, there to learn more of God's will concerning him. Gladly did he receive the Lord's messenger, devout Ananias, who ministered unto him so that he regained his sight, and then taught him baptism as a means of obtaining forgiveness.[353]

[353] Acts xxii, 1-16.

=8.= And Saul, known now as Paul, thereafter a preacher of righteousness, and an apostle of the Lord Jesus Christ, taught to others the same great saving principle, that by baptism in water comes regeneration from sin.[354] In forceful language, and attended with special evidences of Divine power, Peter declared the same doctrine to the penitent multitude. Overcome with grief at the recital of what they had done to the Son of God, they cried out "Men and brethren, what shall we do?" Promptly came the answer, with apostolic authority, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins."[355]

[354] Titus iii, 5.

[355] Acts ii, 36-37; see also I Peter iii, 21.

=9.= _Book of Mormon prophets_ gave the same testimony to the western fold of Christ. To this effect were the words of Nephi, the son of Lehi, addressed to his brethren:--"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."[356] So did Alma teach the people of Gideon, as already quoted.[357] Nephi, the grandson of Helaman, immediately preceding Christ's advent upon earth, went forth amongst his people, baptizing unto repentance, from which followed "a great remission of sins."[358] Nephi ordained assistants in the ministry, "that all such as should come unto them, should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins."[359] Mormon adds his own testimony, as commissioned of Christ, exhorting the people to forsake their sins and be baptized for remission thereof.[360]

[356] II Nephi xxxi, 17.

[357] Alma vii, 14-15; see page 122.

[358] III Nephi i, 23.

[359] III Nephi vii, 24-26.

[360] III Nephi xxx, 2.

=10.= _Modern Revelation_, concerning baptism and its object, shows that the same importance is ascribed by the Lord to the ordinance today as in earlier times. That there may be no question as to the application of this doctrine to the Church in the present dispensation, the principle has been re-stated, the law has been re-enacted for our guidance. The elders of the Church are commissioned to preach the remission of sins as obtainable through the means of authorized baptism.[361]

[361] Doc. and Cov. xix, 31; lv, 2; lxviii, 27; lxxvi, 51, 52;
lxxxiv, 27, 74.

=11. Fit Candidates for Baptism.=--The prime object of baptism being admission to the Church, with remission of sins, and this coming only through the exercise of faith in God and true repentance before Him, it naturally follows that baptism can in justice be required of those only who are capable of exercising faith and of working repentance.[362] In a revelation on Church government given through Joseph the Prophet, April, 1830, the Lord specifically states the conditions under which persons may be received into the Church through baptism: these are His words:--"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."[363]

[362] See Note 1.

[363] Doc. and Cov. xx, 37.

=12.= Such conditions exclude all who have not arrived at the age of discretion and responsibility; and by special commandment the Lord has forbidden the Church to receive any who have not attained to such age.[364] By revelation, the Lord has designated eight years as the age at which children may be properly baptized into the Church, and parents are required to prepare their children for the ordinances of the Church, by teaching them the doctrines of faith, repentance, baptism, and the gift of the Holy Ghost. Failure in this requirement is accounted by the Lord as a sin resting upon the heads of the parents.[365]

[364] Doc. and Cov. xx, 71.

[365] Doc. and Cov. lxviii, 25-27.

=13. Infant Baptism.=--The Latter-day Saints are opposed to the practice of infant baptism, which indeed they believe to be sacrilege in the eyes of God. No one having faith in the word of God can look upon the child as impure; such an innocent being needs no initiation into the fold, for it has never strayed therefrom; it needs no remission of sins, for it is sinless; and should it die before it has become contaminated by the sins of earth, it will be received again, without baptism, into the presence of its God. Yet there are many professedly Christian teachers who declare that as all children are born into a wicked world, they are themselves wicked, and must be cleansed in the waters of baptism to be made acceptable to God. How heinous is such a doctrine!--the child to whom the Savior pointed as an example of emulation of those even who had received the holy apostleship,[366] the Lord's selected type of the kingdom of heaven, the favored spirits whose angels stand forever in the presence of the Father, faithfully reporting all that may be done unto their sacred charges[367]--such souls are to be rejected and cast into torment because their earthly guardians failed to have them baptized! To teach such a doctrine is sin.

[366] Matt. xviii, 1-6.

[367] Verse 10.

=14. The History of Infant Baptism= is instructive, as throwing light upon the origin of this erratic practice. It is certain that the baptism of infants, or pedobaptism (Greek _paidos_, child, and _baptismos_, baptism) as it is styled in theological lore, was not taught by the Savior, nor by His apostles. Some point to the incident of Christ blessing little children, and rebuking those who would forbid the little ones coming unto Him,[368] as an evidence in favor of infant baptism; but, as has been wisely and 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."

[368] Matt. xix, 13; Mark x, 13; Luke xviii, 15.

=15.= There is no authentic record of infant baptism having been practiced during the first two centuries after Christ, and the custom probably did not become general till the fifth century; from the last-named time until the Reformation, however, it was accepted by the dominant church organization. But even during that dark age, many theological disputants raised their voices against this unholy rite.[369] In the early part of the sixteenth century, a sect rose into prominence in Germany, under the name of Anabaptists (Greek _ana_, again, and _baptizo_, baptize), distinguished for its opposition to the practice of infant baptism, and deriving its name from the requirement made of all its members who had been baptized in infancy that they be baptized again. This denomination, commonly called the Baptists, has become greatly divided by internal disputes; but in general, the Baptists have maintained a unity of belief in opposing the baptism of irresponsible children.

[369] See Note 2.

=16.= Some pedobaptists have attempted to prove an analogy between baptism and circumcision; but for such position there is no scriptural warrant. Circumcision was made the mark of a covenant between God and His chosen servant Abraham,[370] a symbol regarded by the posterity of Abraham as indicative of their freedom from the idolatry of the times, and of God's acceptance of them; and nowhere is circumcision made a means for remission of sins. That rite was applicable to males only; baptism is administered to both sexes. Circumcision was to be performed on the eighth day after birth, even though such should fall on the Sabbath.[371] In the third century a council of bishops was held under the presidency of Cyprian, Bishop of Carthage, at which it was gravely determined, that to postpone baptism until the eighth day after birth was dangerous, and consequently not to be allowed.

[370] Gen. xvii, 1-14.

[371] John vii, 22-23.

=17. Infant Baptism is Forbidden in the Book of Mormon=, from which fact we know that disputation upon this subject must have arisen among the Nephites. Mormon, having received special revelation from the Lord concerning the matter, wrote an epistle thereon to his son Moroni, in which he denounces the practice of infant baptism, and declares that any one who supposeth that little children need baptism is in the gall of bitterness, and in the bonds of iniquity, denying the mercies of Christ, and setting at naught His atonement and the power of His redemption.[372]

[372] Moroni viii. Read the entire epistle.

=18. Baptism Essential to Salvation.=--Most of the proofs concerning the object of baptism apply with equal force to the proposition that baptism is necessary for salvation; for, inasmuch as remission of sins constitutes a special purpose of baptism, and as no soul can be saved in the kingdom of God with unforgiven sins, it is plain that baptism is essential to salvation. Salvation is promised to man on condition of his obedience to the commands of God; and, as the scriptures conclusively prove, baptism is one of the most important of such requirements. Baptism, being commanded of God, must be essential to the purpose for which it is instituted, for our Father deals not with unnecessary forms. Baptism is required of all who have attained to years of accountability; none are exempt.

=19.= Even Christ, standing as a man without sin in the midst of a sinful world, was baptized, "to fulfill all righteousness,"[373] such being the purpose, as declared by the Savior Himself to the hesitating priest, who, zealous as he was for his great mission, yet demurred when asked to baptize One whom he considered sinless. Centuries before the great event, Nephi, prophesying among the people in the western world, fore-told the baptism of the Savior, and beautifully explained how righteousness would be thereby fulfilled:[374]--"And now if the Lamb of God, he being holy, should have need to be baptized by water to fulfill all righteousness, O, then, how much more need have we, being unholy, to be baptized?"

[373] Matt. iii, 15.

[374] II Nephi xxxi, 5-8.

=20.= The words of the Savior, spoken while He ministered in the flesh, declare baptism to be essential to salvation. One of the rulers of the Jews, Nicodemus, came to Christ by night and made a profession of confidence in the instructions of the Savior, whom he designated as "a teacher come from God." Seeing his faith, Jesus taught unto him one of the chief laws of heaven, saying: "Except a man be born again, he cannot see the kingdom of God." A question by Nicodemus called forth from the Savior the additional declaration, "Verily, verily I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."[375] It is practically indisputable, that the watery birth here referred to as essential to entrance into the kingdom is baptism. We learn further, concerning Christ's attitude toward baptism, that He required the ordinance of those who professed to become His disciples.[376] When appearing to the Eleven in His resurrected state, giving them His farewell blessing and final commission, He commanded them: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;"[377] and, concerning the results of baptism, He taught them, that "He that believeth and is baptized shall be saved, but he that believeth not shall be damned."[378]

[375] John iii, 1-5.

[376] John iv, 1-2.

[377] Matt. xxviii, 19.

[378] Mark xvi, 16.

=21.= Plain as seems the spirit of these instructions and promises, there are nevertheless many who, while professing to teach the doctrine of the Redeemer, evade the meaning of His precepts, and declare that because He said "he that believeth not shall be damned," instead of "he that is not baptized shall be damned," baptism is after all not an essential, but a mere convenience or simple propriety, in the plan of salvation. It is a mockery of faith to profess belief in Christ while refusing to abide by His commandments. To believe the word of God and do it not, is to increase our culpability; such a course but adds hypocrisy to other sin. Surely the full penalty provided for wilful unbelief will fall to the lot of the professed believer who refuses to yield obedience to the very principles in which he boasts of having faith. And what can be said of the sincerity of one who refuses to obey the Divine commands except there be specific penalties provided for disobedience? Can such a one's repentance be sincere, when he now is submissive only through fear of punishment? However, in stating this principle for the government of the Saints in the present dispensation, the Lord's words are more particular and specific, "And he that believeth and is baptized shall be saved, and he that believeth not, and is not baptized, shall be damned."[379]

[379] Doc. and Cov. cxii, 29.

=22.= The same doctrine concerning the necessity of baptism was preached by the disciples of Christ, particularly those who were immediately associated with Him in the ministry. John the Baptist testifies that he had been appointed to baptize with water,[380] and, concerning those who accepted John's teachings, the Savior declared that they, even though they were publicans, justified God, while the Pharisees and lawyers who refused to be baptized, "rejected the counsels of God against themselves,"[381] thereby, most assuredly forfeiting their claim to salvation. As already pointed out, Peter, the chief of the apostles, had but one answer to give to the eager multitude seeking to know the essentials of salvation, "Repent and be baptized, every one of you."[382]

[380] John i, 33.

[381] Luke vii, 30.

[382] Acts ii, 38; see also I Peter iii, 21.

=23.= Christ's humble compliance with the will of His Father, by submitting to baptism even though He stood sinless, surely declares to the world in language more forceful than words that none are exempt from this condition, that baptism indeed is a requisite for salvation. So, no evidence of Divine favor, no bestowal of heavenly gifts, excuses man from obedience to this and other requirements of the gospel. Some illustrations of this fact have been given in connection with the purpose of baptism. Saul of Tarsus, though permitted to hear the voice of His Redeemer, could only enter the Church of Christ through the portals of baptism by water and by the Holy Ghost.[383] Afterward he preached baptism, declaring that by that ordinance may "we put on Christ," becoming the children of God. Cornelius, the centurion, was acknowledged of God through prayers and alms, and an angel came to him, and instructed him to send for Peter, who would tell him what to do. The apostle, having been specially prepared by the Lord for this mission, entered the house of the penitent Gentile, though to do such, was to violate the customs of the Jews; and taught him and his family of Christ Jesus. Even while Peter was speaking, the Holy Ghost fell upon his hearers, so that they testified by the gift of tongues, and greatly glorified God.[384] Yet the bestowal of such great gifts in no degree exempted them from compliance with the law of baptism; and Peter commanded them to be baptized in the name of the Lord.

[383] Acts ix, 1-18; xxii, 1-16.

[384] Acts x, 30-48.

=24.= Christ's ministers on the western continent were not less energetic in promulgating the doctrine of baptism. Lehi[385] and his son Nephi,[386] each testified of the baptism of the Savior, and of the absolute necessity of baptism by water and by the Holy Ghost on the part of all seekers after salvation. Nephi beautifully compares repentance and baptism by water and the Spirit to the gate leading into the fold of Christ.[387] Alma the first preached baptism as indispensable to salvation, calling upon the people to witness unto the Lord by their observance of this principle, that they covenanted to keep His commandments. The second Alma, son of the former, proclaimed baptism as a means of salvation, and consecrated ministers to baptize.[388]

[385] I Nephi x, 7-10.

[386] II Nephi xxxi, 4-14.

[387] II Nephi xxxi, 17.

[388] Mos. xviii, 8-17; Alma v, 61, 62; ix, 27.

=25.= During the last century preceding the birth of Christ, the work of God among the Lamanites was begun, by the preaching of faith, repentance, and baptism; Ammon declared this doctrine to King Lamoni and his people.[389] Helaman preached baptism;[390] and in the time of his ministry, less than half a century before Christ's advent on earth, we read that tens of thousands united themselves with the Church, by baptism. So also preached Helaman's sons,[391] and his grandson Nephi.[392] These baptisms were performed in the name of the Messiah who was to come; but when He came to His western flock, He directed that they should be baptized in the name of the Father, and of the Son, and of the Holy Ghost; and bestowed upon twelve chosen servants the authority to officiate in the ordinance,[393] promising the riches of Heaven unto all who would comply with His law, and unto such only.

[389] Alma xix, 35.

[390] Alma lxii, 45.

[391] Hel. v, 14-19.

[392] III Nephi i, 23.

[393] III Nephi xi, 22-25; xii, 1-2.

=26.= Evidence is abundant that the Savior regarded the baptized state as an essential condition of membership in His Church; thus, when instituting the sacrament among the Nephites, He instructed His disciples to administer it unto those only who had been properly baptized.[394] Further, we are informed that those who were baptized as Jesus had directed, were called the Church of Christ.[395] True to the Savior's promise, the Holy Ghost came to those who were baptized by His ordained authority, thus adding to water-baptism the higher baptism of fire and the Holy Ghost;[396] and many of them received wonderful manifestations of the Divine approval, seeing and hearing unspeakable things, not lawful to be written. The faith of the people showed itself in good works,[397] in prayers and fasting,[398] in acknowledgment of which Christ reappeared, this time manifesting Himself to the Disciples whom He had called to the ministry; and unto them he reiterated the former promises regarding all who were baptized of Him; and to this He added, that, provided they endured to the end, they should be held guiltless in the day of judgment.[399] On that occasion, He repeated the commandment through obedience to which salvation is promised:--"Repent all ye ends of the earth, and come unto me, and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day."[400]

[394] III Nephi xviii, 5, 11, 23-30.

[395] III Nephi xxvi, 21.

[396] III Nephi xxvi, 17-18; xxviii, 18; IV Nephi i, 1.

[397] III Nephi xxvi, 19-20.

[398] III Nephi xxvii, 1-2.

[399] III Nephi xxvii, 16.

[400] III Nephi xxvii, 20.

=27.= Nearly four centuries later, we hear the same proclamation from the lips of Mormon.[401] And Moroni, his son, the solitary representative of a once mighty people, while mourning the destruction of his kindred, leaves what at the time he supposed would be his farewell testimony to the truth of this doctrine;[402] then being spared contrary to his expectations, he reverts again to the sacred theme, realizing the incalculable worth of the doctrine unto any and all who would read his pages; and in what might be regarded as his last words, he testifies to baptism by water and the Spirit as the means of salvation.[403]

[401] Mormon vii, 8-10.

[402] Mormon ix, 22-23.

[403] Moroni vi, 1-4.

=28.= And this great principle, proclaimed of old, remains unaltered today; it is truth and changes not. The elders of the Church today have been commissioned in almost the same words as were used in authorizing the apostles of old:--"Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost; and he that believeth and is baptized shall be saved, and he that believeth not shall be damned."[404] And again, hear the word of the Lord through Joseph the Prophet unto the elders of the Church:--"Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins shall receive the Holy Ghost." But, "verily, verily I say unto you, they who believe not on your words, and are not baptized in water, in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's kingdom where my Father and I am."[405] In obedience to these commands, the elders of this Church have continued to proclaim the gospel among the nations, preaching faith, repentance, and baptism by water and the Holy Ghost, as essential to salvation.

[404] Doc. and Cov. lxviii, 8-9.

[405] Doc. and Cov. lxxxiv, 64, 74; see also cxii, 28-29.

=29.= We have examined the doctrines concerning baptism current among the Jews, the Nephites, and the Church of Jesus Christ in this age, and have found the principles taught to be ever the same. Indeed, we have gone farther back, even to the earliest history of the human race, and have learned that baptism was announced as a saving principle by which Adam was promised forgiveness and salvation. No one has reason to hope for salvation except by complying with the law of God, of which baptism is an essential part.

NOTES.

=1. Preparation for Baptism.=--The doctrine that baptism, to be
acceptable, must be preceded by efficient preparation, was
generally taught and understood in the days of Christ, as also in
the so-called apostolic period, and the time immediately
following. But this belief gradually fell away, and baptism came
to be regarded as an outward form, the application of which
depended little, if at all, on the candidates' appreciation, or
conception of its purpose; and, as stated in the test, the Lord
deemed it wise to re-announce the doctrine in the present
dispensation. Concerning the former belief a few evidences are
here given:

"In the first ages of Christianity, men and women were baptized
on a profession of faith in the Lord Jesus Christ."--_Canon
Farrar._ "But as Christ enjoins them (Mark, xvi, 15-16) to teach
before baptizing, and desires that none but believers shall be
admitted to baptism, it would appear that baptism is not properly
administered unless when it is preceded by faith."... In the
apostolic age "no one is found to have been admitted to baptism
without a previous profession of faith and
repentance."--_Calvin._ "You are not first baptized, and then
begin to receive the faith, and have a desire; but when you are
to be baptized, you make known your will to the Teacher, and make
a full confession of your faith with your own
mouth."--_Arnobius_--a rhetorician who wrote in the latter half
of the third century.

"In the primitive church, instruction preceded baptism, agreeable
to the order of Jesus Christ--'Go, teach all nations, baptizing
them,' etc."--_Saurin_ (a French protestant; 1677-1730.)

"In the first two centuries, no one was baptized, except, being
instructed in the faith and acquainted with the doctrine of
Christ, he was able to profess himself a believer; because of
those words, 'He that believeth and is baptized.'"--_Salmasius_
(a French author; 1588-1653).

=2. Historical Notes on Infant Baptism.=--"The baptism of
infants, in the first two centuries after Christ, was altogether
unknown.... The custom of baptizing infants did not begin before
the third age after Christ was born. In the former ages no trace
of it appears; and it was introduced without the command of
Christ."--_Curcellaeus._

"It is certain that Christ did not ordain infant baptism.... We
cannot prove that the apostles ordained infant baptism. From
those places where baptism of a whole family is mentioned (as in
Acts xvi, 33; I Cor. i, 16) we can draw no such conclusion,
because the inquiry is still to be made, whether there were any
children in the families of such an age that they were not
capable of any intelligent reception of Christianity; for this is
the only point on which the case turns.... As baptism was closely
united with a conscious entrance on Christian communion, faith
and baptism were always connected with one another; and thus it
is in the highest degree probable that baptism was performed only
in instances where both could meet together, and that the
practice of infant baptism was unknown at this (the apostolic)
period.... That not till so late a period as (at least certainly
not earlier than) Irenæus, a trace of infant baptism appears; and
that it first became recognized as an apostolic tradition in the
course of the third century, is evidence rather against than for
the admission of its apostolic origin."--_Johann Neander_ (a
German theologian who flourished in the first half of the present
century).

"Let them therefore come when they are grown up--when they can
understand--when they are taught whither they are to come. Let
them become Christians when they can know Christ."--_Tertullian_
(one of the Latin "Christian Fathers"; he lived from 150 to 220
A. D.) Tertullian's almost violent opposition to the practice of
pedobaptism is cited by Neander as "a proof that it was then not
usually considered an apostolic ordinance; for in that case he
would hardly have ventured to speak so strongly against it."

Martin Luther, writing in the early part of the sixteenth
century, declared: "It cannot be proven by the sacred scriptures
that infant baptism was instituted by Christ, or begun by the
first Christians after the apostles."

"By _tekna_ the Apostle understands, not infants, but posterity;
in which signification the word occurs in many places of the New
Testament (see among others John viii, 39); whence it appears
that the argument which is very commonly taken from this passage
for the baptism of infants, is of no force, and good for
nothing."--_Limborch_ (a native of Holland, and a theologian of
repute; he lived 1633-1712).

=3. Baptism Necessary.=--"That Gospel baptism is necessary to
salvation, is abundantly evidenced in the sacred writings.
Christ, the highest authority known to man, asserted this most
emphatically when He said to Nicodemus: 'Verily, verily, I say
unto thee, Except a man be born of water and of the Spirit, he
cannot enter into the kingdom of God' (John iii, 5). So important
did the Savior consider baptism, that when He went to John to be
baptized, and John forbade Him, He replied to him: 'Suffer it to
be so now, for thus it becometh us to fulfil all righteousness'
(Matt. iii, 13-15). In this he taught John the doctrine that a
fulness of righteousness, or salvation, could not be received
without it. The prophet Nephi, who lived nearly six hundred years
before the birth of our Savior, clearly understood the necessity
of baptism. Said he: 'And now, if the Lamb of God, he being holy,
should have need to be baptized by water, to fulfil all
righteousness, O then, how much more need have we, being unholy,
to be baptized, yea, even by water?' (II Nephi xxxi, 5). The
prophet Mormon, who lived nearly one thousand years after Nephi,
also taught the necessity of following the example of our Savior
in being baptized, first by water (Mormon vii,
10)."--_Compendium_, p. 32. See also: Doc. and Cov. v, 16;
lxviii, 8; lxxvi, 51; cxii, 29; cxxviii, 12; Book of Mormon: II
Nephi xxxi, 11, 17; Alma v, 62; ix, 27; III Nephi xviii, 5;
xxviii, 18; Mormon ix, 29; Moroni vi, 1-4; viii, 4-22.

LECTURE VII.

BAPTISM.--Continued.

=Article 4.=--We believe that the first principles and ordinances
of the Gospel are:--... (3) Baptism by immersion for the
remission of sins; ...

MODE OF BAPTISM.

=1. Method of Administering Baptism Important.=--In considering the object and the necessity of baptism, much has been said and inferred concerning the importance which the Lord attaches to this initiatory rite; it is natural that the mode of administering the ordinance should also be specifically prescribed. Many Christian sects have some established rite of initiation, in which water figures as a necessary element; though with some the ceremony consists in nothing more than the placing of the priest's moistened finger on the forehead of the candidate; or in the pouring or sprinkling of water on the face; while others consider immersion of the whole body as requisite. The Latter-day Saints hold that the scriptures are devoid of ambiguity regarding the acceptable mode of baptism; and they boldly declare their belief that bodily immersion by a duly authorized servant or representative of the Savior is the only true form. Their reasons for this belief may be summed up as follows: (1) The derivation and former usage of the word baptism, and its cognates, betoken immersion. (2) The symbolism of the rite is preserved in no other form. (3) Scriptural authority, the revealed word of God through the mouths of ancient and modern prophets, prescribes immersion as the true form of baptism.

=2. (1.) The Word "Baptism=," as is generally admitted by philologists, is derived from the Greek _bapto_, _baptizo_, meaning literally to dip, or to immerse. As is true in the case of every living language, words may undergo great changes of meaning; and some writers declare that the term in question may be as applicable to pouring or sprinkling with water as to actual immersion. It becomes interesting, therefore, to inquire as to the current meaning of the term at or near the time of Christ; for, as the Savior evidently deemed it unnecessary, in the course of His instructions concerning baptism, to modify or in any way to enlarge upon the meaning of the term, the word "baptize" evidently conveyed a very definite meaning to those who received His teachings. From the use made of the original term by the Latin and Greek authors,[406] it is plain that they understood an actual immersion in water as the only true signification. The modern Greeks understand baptism to mean a burial in water, and therefore, as they adopt the profession of Christianity, they practice immersion as the only proper form in baptism.[407] Concerning this kind of argument, it should be remembered that philological evidence is not of the most decisive order. Let us pass then to the consideration of other and stronger reasons.

[406] See Note 1.

[407] See Note 2.

=3. (2.) The Symbolism of the Baptismal Rite= is preserved in no form other than immersion. The Savior compared baptism to a birth, and declared such to be essential to the life that leads to the kingdom of God.[408] Surely none can say that a birth is represented by a simple sprinkling of water on the face or head. Not the least of the distinctions which have contributed to Christ's pre-eminence as a teacher of teachers, consists in His precise and forceful use of language; His comparisons are always strong, His metaphors ever expressive, His parables convincing; and so inappropriate a comparison as is implied in such a false representation of birth, would be entirely foreign to the Great Teacher's methods.

[408] John iii, 3, 5.

=4.= Baptism has also been very impressively compared to a burial, followed by a resurrection; and in this symbol of the bodily death and resurrection of His Son has God promised to grant remission of sins. In writing to the Romans, Paul says:--"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[409] And again, the same apostle writes: "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."[410] Among all the varied forms of baptism practiced by man, immersion alone typifies a birth, marking the beginning of a new career; or the sleep of the grave, with subsequent victory over death.

[409] Rom. vi, 3-5.

[410] Col. ii, 12.

=5. (3.) Scriptural Authority= warrants none other form than immersion. Christ Himself was baptized by immersion. We read that after the ceremony, He "went up straightway out of the water."[411] That the baptism of the Savior was acceptable before His Father is abundantly proved by the manifestations immediately following the ordinance--in the descent of the Holy Ghost, and the declaration, "This is my beloved Son, in whom I am well pleased." John, surnamed, because of his Divine commission, the Baptist, baptized in the river Jordan;[412] and shortly afterward we hear of him baptizing in Ænon, near to Salim, "because there was much water there;"[413] yet had he been baptizing by sprinkling, a small quantity of water would have sufficed for a multitude.

[411] Matt. iii, 16-17; Mark i, 10-11.

[412] Mark i, 4, 5.

[413] John iii, 23.

=6.= We read of baptism following the somewhat speedy conversion of the Ethiopian eunuch, treasurer to the queen, Candace. To him Philip preached the doctrine of Christ, as they rode together in the Ethiopian's chariot; the eunuch, believing the words of his inspired instructor, desired baptism, and Philip consenting, "he commanded the chariot to stand still, and they both _went down into the water_, both Philip and the eunuch, and he baptized him. And when they were come _up out of the water_, the Spirit of the Lord caught away Philip that the eunuch saw him no more; and he went on his way rejoicing."[414] Surely the record in this case is explicit, that immersion was the mode practiced by Philip.

[414] Acts viii, 26-39.

=7. History, other than Scriptural=, proves that for more than two centuries after Christ, immersion was the only mode of baptism generally practiced by professed Christians; and not indeed till near the close of the thirteenth century did other forms become general.[415] Distortions of ordinances instituted by authority may be expected, if the outward form of such ordinances be attempted after the authority to minister in them has been taken away; yet such distortions are of gradual growth; deformities resulting from constitutional ailments do not develop in a day; we may with reason, therefore, look for the closest imitation of the true form of baptism, as indeed of any other ordinance instituted by Christ, in the period immediately following His personal ministry, and that of His apostles. Then, as the darkness of unbelief deepened, the authority given of Christ having been taken from the earth with His martyred servants, many innovations appeared, dignitaries of the various churches becoming a law unto themselves and to their adherents. Early in the third century, the Bishop of Carthage decided that persons of weak health might be acceptably baptized by sprinkling; and with the license thus given, the true form of baptism gradually fell into disfavor, and unauthorized practices devised by man took its place.

[415] See Note 3.

=8. Baptism among the Nephites= was performed by immersion only. The wide extent to which baptism was preached and practiced among the people from Lehi to Moroni has been already shown. When the Savior appeared to His people on this hemisphere, He gave them very explicit instructions as to the method of procedure in administering the ordinance. These are his words:--"Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying, _Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost: Amen._ And then shall ye immerse them in the water, and come forth again out of the water."[416]

[416] III Nephi xi, 23-27.

=9. Modern Baptism=, as prescribed by revelation, is after the same pattern. The first baptisms in the present dispensation were those of Joseph Smith and Oliver Cowdery, who baptized each other according to the directions of the heavenly messenger from whom they had received authority to administer in this holy ordinance, and who was none other than John the Baptist of a former dispensation, the forerunner of the Messiah. Joseph Smith thus describes the event:--"Accordingly we went and were baptized; I baptized him [Oliver Cowdery] first, and afterwards he baptized me.... Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings."

=10.= In a revelation concerning Church government, dated April, 1830, the Lord prescribed the exact mode of baptism as He desires the ordinance administered in the present dispensation. He said: "Baptism is to be administered in the following manner unto all those who repent:--The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name--_Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen._ Then shall he immerse him or her in the water, and come forth again out of the water."[417]

[417] Doc. and Cov. xx, 72-74.

=11.= The Lord would not have prescribed the words of this ceremony did He not desire them used, and therefore elders and priests of the Church of Jesus Christ of Latter-day Saints have no personal authority to change the form given of God, by additions, omissions, or alterations of any kind.

BAPTISM AND "RE-BAPTISM."

=12. A Repetition of the Baptismal Ordinance= on the same individual is allowable under certain specific conditions. Thus, if one, having entered the Church by baptism, withdraws from it, or is excommunicated therefrom, and afterwards repents and desires to regain his standing in the Church, he can do so only through baptism. However, such is a repetition of the initiatory ordinance as previously administered. There is no ordinance of "re-baptism" in the Church distinct in nature, form, or purpose, from other baptism; and, therefore, in administering baptism to a subject who has been formerly baptized, the form of the ceremony is exactly the same as in first baptisms. The expression, "I re-baptize you," in place of "I baptize you," and the additions "for the renewal of your covenants," or "for the remission of your sins," though such have been used by officiating elders and priests of the Church, are not authorized. The dictates of reason unite with the voice of the presiding authorities of the Church in discountenancing any erratic departures from the course prescribed by the Lord; changes in ceremonies given by authority can be effected only by authority, and we must look for direction in these matters to those who hold the keys of power in the Church.

=13.= A "re-baptism," that is, a repetition of the simple ordinance as at first performed, may be allowed under particular circumstances, which seemingly warrant this extraordinary step. Thus, in the early days of the Church in Utah, its members having come hither through much tribulation, long and toilsome journeyings, accompanied in many instances by prolonged suspension of Church gatherings and other formal religious observances, it was wisely suggested by President Young that the members of the Church renew the witness of their allegiance to the cause of God, by each one seeking baptism. Then, as other companies of immigrants continued to arrive, the same conditions of long travel and rough experience applying in their cases, and further, as many of them hailed from foreign branches of the Church, still incompletely organized, through which circumstances the actual standing of the members could not be readily proved, the same rite of a second baptism was allowed to them. However, it was never intended that such a practice should become general; far less that it should be established as a permanent rule of action in the Church. The Latter-day Saints do not profess to be Anabaptists.

=14. "Re-baptisms" Recorded in Scripture= are very few; and in every instance, the existence of special circumstances justifying the action are readily seen. Thus, we read of Paul baptizing certain professed disciples at Ephesus though they had already been baptized after the manner of John's baptism.[418] But in this case, the apostle was evidently, and with good reason, suspicious that the baptism of which these spoke had been performed by unauthorized hands, or at least without the proper preliminary education of the candidates; for when he tested the efficacy of their baptism by asking "Have ye received the Holy Ghost since ye believed?" they answered him, "We have not so much as heard whether there be any Holy Ghost." Then asked he in surprise, "Unto what then were ye baptized?" and they replied, "Unto John's baptism." But Paul knew, as we know, that John preached the baptism of repentance by water, but always declared that such was but a preliminary to the greater baptism by fire, which Christ should bring. Therefore, in view of such unsatisfactory evidence concerning the validity of their baptism, Paul had baptism in the name of the Lord Jesus administered unto these twelve devout Ephesians, after which he laid his hands upon them, and they received the Holy Ghost.

[418] Acts xix, 1-6.

=15.= The baptism instituted by Christ among the Nephites,[419] was very largely a "re-baptism;" for as we have already seen, the doctrine of baptism had been taught and practiced among the people from the time of Lehi; and surely, Nephi, the first to whom the Savior gave authority to baptize after His departure, had been previously baptized, for he and his co-laborers in the ministry had been most zealous in declaring the necessity of baptism.[420] Yet in this case also, there had probably arisen much impropriety in the manner, and perhaps in the spirit, of administering the ordinance; for the Savior in giving minute directions concerning the form of baptism, reproved them for the spirit of contention and disputation that had previously existed among them regarding the ordinance.[421] Therefore, the baptism of these people was made valid by an authoritative administration after the manner prescribed of God.

[419] III Nephi xi, 21-28.

[420] III Nephi vii, 23-26, etc.

[421] III Nephi xi, 27-30.

=16.= Incidentally, our attention is arrested by the fact that in these cases of re-baptism among the Nephites, the same ritual was used as in first baptism, and this by explicit instructions of the Lord, coupled with an impressive warning against disputation. Why should the priests in this day seek to alter the form to suit the case of a candidate who has formerly been baptized?

=17. Repeated Baptisms of the Same Person= are not sanctioned in the Church. It is easy to fall into the error of believing that baptism offers a ready means of gaining forgiveness of sins however oft repeated. Such a belief tends rather to excuse than to prevent sin, inasmuch as the hurtful effects seem to be so easily averted. Neither the written law of God, nor the instructions of His living Priesthood, designate baptism as a means of securing forgiveness by those who are already within the fold of Christ. Unto such, forgiveness of all sin, if not unto death, has been promised on confession, and repentance with full purpose of heart; of them a repetition of the baptismal rite has not been required and, were subjects of this class repeatedly baptized, unto them remission of sins would in no wise come, except they repent most sincerely. The frailties of mortality and our proneness to sin lead us continually into error; but if we covenant with the Lord at the waters of baptism, and thereafter seek to observe His law, He is merciful to pardon our little transgressions, through repentance sincere and true; and without such repentance, baptism, however oft repeated, would avail us nothing.

BAPTISM FOR THE DEAD.

=18. Baptism Required of All.=--The universal applicability of the law of baptism has been already dwelt upon. Compliance with the ordinance has been shown to be essential to salvation, and this condition applies to all mankind. Nowhere in scripture is a distinction made in this regard between the living and the dead. The dead are those who have lived in mortality upon earth; the living are mortals who yet shall pass through the ordained change which we call death. All are children of the same Father, all to be judged and rewarded or punished by the same unerring justice, with the same interpositions of benignant mercy. Christ's atoning sacrifice was offered, not alone for the few who lived upon the earth while He was in the flesh, nor for those who were to be born in mortality after His death, but for all inhabitants of earth then past, present, and future. He was ordained of the Father to be a judge of both quick and dead;[422] He is Lord alike of living and dead,[423] as men speak of dead and living, though all are to be placed in the same position before Him; there will be but a single class, for all live unto Him.[424]

[422] Acts x, 42; II Tim. iv, 1; I Peter iv, 5.

[423] Rom. xiv, 9.

[424] Luke xx, 36, 38.

=19. The Gospel yet Unknown to Many.=--Of the multitudes of human beings who have existed on the earth, but few have heard and fewer have obeyed, the law of the gospel. In the course of the world's history there have been long periods of spiritual darkness, when the gospel was not preached upon the earth; when there was no authorized representative of the Lord officiating in the saving ordinances of the kingdom. Such a condition has never existed except as the result of the unbelief and waywardness of the people. When mankind have persistently trodden the pearls of truth into the mire, and have sought to slay and rend the bearers of the jewels, in justice not more than in mercy these treasures of heaven have been taken and withheld until a more appreciative posterity could be raised up. It may very properly be asked, What provisions are made in the economy of God for the eventual salvation of those who have thus neglected the requirements of the Word, and for those who have never heard the gospel tidings?

=20.= According to certain dogmas that have prevailed among many so-called Christian sects during the obscurity of the spiritual night, and which are yet zealously promulgated, never-ending punishment or interminable bliss, unchanging in kind or degree, shall be the lot of every soul; the award being made according to the condition of the spirit at the time of bodily death; a life of sin being thus entirely nullified by a death-bed repentance; and an honorable career, if unmarked by ceremonies of the established sects, being followed by the tortures of hell without the hope of relief. Such a belief must rank with the dread heresy which proclaims the condemnation of innocent babes who have not been sprinkled by man's assumed authority.