NECESSITY OF BAPTISM.

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 3. 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. 3. 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 600 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;" 2 Nephi 31. 5.

The prophet Mormon, who lived nearly 1,000 years after Nephi, also taught the necessity of following the example of our Savior in being baptized, first, by water; Mormon 7. 10.

In the opening up of the latter-day dispensation, the Lord said to his prophet Joseph, "Whosoever believeth on my words them will I visit with the manifestation of my Spirit, and they shall be born of me, even of water and of the Spirit;" Doc. & Cov. 5. 16.

The Lord, in a revelation to Joseph Smith, Jun., and Sidney Rigdon, speaking of those who should be worthy to come forth in the resurrection of the just, says, "They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name;" 76. 51.

Bible.

Matt. 28. 19 go ye therefore and teach all nations, baptizing them.

Mark 16. 16 he that believeth and is baptized shall be saved.

John 1. 33 he that sent me to baptize with water.

Acts 2. 41 then they that gladly received his word were baptized.

1 Cor. 12. 13 for by one spirit are we all baptized into one body.

Gal. 3. 27 as many as have been baptized into Christ, have put on Christ.

Eph. 4. 5 one Lord, one faith, one baptism.

1 Peter 3. 21 the like figure whereunto even baptism doth now save us.

Book of Mormon.

2 Nephi 31. 11 the Father said, repent, and be baptized.

17 the gate by which ye shall enter is repentance and baptism.

Alma 5. 62 be baptized unto repentance.

9. 27 cometh to redeem those who will be baptized unto repentance.

3 Nephi 18. 5 one shall be ordained to break bread, and give to those who are baptized in my name.

28. 18 uniting to the church those who believe on their preaching, baptizing them.

Mormon 9. 29 see that ye are not baptized unworthily.

Moroni 6. 1-4 explains who are fit subjects for baptism.

8. 4-22 the reasons given why little children are not fit subjects for baptism.

Doctrine & Covenants.

Sec. 68. 8 preach the Gospel to every creature, baptizing in the name of the Father, Son, and Holy Ghost.

112. 29 he that believeth and is baptized shall be saved; he that believeth not and is not baptized shall be damned.

128. 12 baptism by immersion necessary to answer to the likeness of the dead, that one principle might accord with the other. Also in likeness of the resurrection of the dead, in coming forth out of their graves. This passage explains and beautifully accords with Rom. 6. 4, and Col. 2. 12.

Pearl of Great Price.

Page 16. the Holy Spirit promised to Adam, if he would repent and be baptized. Explanation of the necessity of being born of water and of the Spirit.

17. gives an account of the baptism of Adam.

MODE OF BAPTISM.

Not only is the necessity of baptism taught us by the highest possible authority, but, as well, the manner in which that ordinance is to be administered.

Adam, the Father of the race, set an example for all his children to follow. "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;" P. of G. P., p. 17.

Christ went where John was baptizing in the river Jordan, to be baptized of him, and "when he was baptized, went up straightway out of the water;" Matt. 3. 16. That he was immersed, or buried in the water, is evident from the sayings of the Apostle Paul, "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;" Rom. 6. 4, 5. "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God;" Col. 2. 12.

The meaning of these passages is evident. If we would come forth in the resurrection in the likeness of Christ, we must, like him, be buried in the water, and come forth out of the water, in the likeness of his burial and resurrection.

The Nephites knew no other mode of Gospel baptism than immersion. Said Jesus to his Nephite disciples, "And then shall ye immerse them in the water, and come forth again out of the water;" 3 Nephi 11. 26.

When our Savior sent forth his Jewish disciples to preach the Gospel, he authorized them to baptize in the name of the Father, the Son, and the Holy Ghost; Matt. 28. 19. He instructed his Nephite disciples to use the following words, "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;" 3 Nephi 11. 25.

Quite explicit instructions on this subject are given to the Latter-day Saints in the Doc. & Cov.: "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;" 20. 73, 74.

Under date of May, 1829, we find the following account of the baptism of J. Smith, Jun., and O. Cowdery, being the first baptisms in the Church of Jesus Christ of Latter-day Saints: "Accordingly we went and were baptized, I baptized him first, and afterwards he baptized me, after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, afterwards he laid his hands on me and ordained me to the same Priesthood—for so were we commanded. * * * It was on the fifteenth day of May, 1829, that we were ordained under the hand of the Messenger, and baptized. Immediately on our coming up out of the water, after we had been baptized, we experienced great and glorious blessings."

Bible.

Matt. 3. 6 all baptized of him in Jordan, confessing their sins.

3. 13 then cometh Jesus from Galilee to Jordan unto John.

John 3. 23 John was baptizing in Enon near Salem, because there was much water there.

Acts 8. 38, 39 Philip went down into the water with the eunuch.

22. 16 arise and be baptized and wash away thy sins.

1 Cor. 10. 2 all baptized unto Moses in the cloud and in the sea.

Titus 3. 5 by the washing of regeneration and renewing of the Holy Ghost.

Book of Mormon.

Mos. 18. 12-17 a description of the manner in which Alma baptized the Lamanites in the waters of Mormon.

26. 15 blessed are they who were baptized in the waters of Mormon.

Alma 4. 4 many were baptized by Alma in the river Sidon.

3 Nephi 11. 23-28 conditions for and form of baptism.

19. 11-13 Nephi, and his brethren, went down into the water, and came up out of the water.

Pearl of Great Price.

Page 17. Adam was laid under the water, and brought forth out of the water.

18. Enoch was commanded to baptize in the name of the Father, Son, and Holy Ghost.

OBJECT OF BAPTISM.

The primary aim and end of baptism is the remission of sins. This subject is fully explained by the Lord to our Father Adam. "Therefore I give unto you a commandment, to teach these things freely unto your children, saying, That by reason of transgression cometh the fall, which fall bringeth death, and inasmuch as ye were born into the world by water, and blood, and the spirit, which I have made, and so became of dust a living soul, even so ye must be born again into the kingdom of heaven, of water, and of the spirit, and be cleansed by blood, even the blood of mine Only Begotten; that ye might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory: For by the water ye keep the commandment; by the spirit ye are justified, and by the blood ye are sanctified; therefore it is given to abide in you; the record of heaven; the Comforter; the peaceable things of immortal glory;" P. of G. P., p. 16.

The above quotation is full of meaning, but it is evident, at once, that the object of baptism is to open the way through which, alone, men may attain to all the blessings of salvation and eternal life. It was especially the mission of John the Baptist to preach the baptism of repentance for the remission of sins; Mark 1. 4.

On the day of Pentecost, the Apostle Peter very earnestly exhorted the multitude, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins;" Acts 2. 38.

The Apostle Paul says, "Without shedding of blood is no remission;" Heb. 9. 22. John the Apostle also asserts the same doctrine: "The blood of Jesus Christ his Son cleanseth us from all sin;" 1 John 1. 7. It is evident, from the tenor of the sacred writings, that only by being buried with Christ in water, by baptism, is the shedding of his blood available to man for the remission of sins.

Bible.

Luke 3. 3 John preached the baptism of repentance, for the remission of sins.

Acts 22. 16 arise and be baptized and wash away your sins.

Eph. 5. 26 that he might sanctify and cleanse it with the washing of water.

Titus 3. 5 by the washing of regeneration.

1 Peter 3. 21 the like figure whereunto even baptism doth also now save us.

Book of Mormon.

2 Nephi 31. 17 after baptism by water, cometh the remission of sins.

Alma 7. 14 be baptized unto repentance, that ye may be washed from your sins.

3 Nephi 1. 23 baptism unto repentance, in which there was a remission of sins.

7. 25 baptism by water, a witness of repentance and a remission of sins.

18. 30 the sacrament to be administered only to those who have been baptized.

30. 2 come to me and be baptized, for the remission of sins.

Moroni 8. 11 baptism and fulfilling the commandments bringeth remission of sins.

Doctrine & Covenants.

Sec. 19. 31 Shalt declare repentance and remission of sins by baptism and by fire.

55. 2 repentance and remission of sins by way of baptism.

68. 27 children to be baptized for remission of sins when eight years old.

76. 51, 52 baptism and remission of sins necessary, in order to come forth in the resurrection of the just.

84. 27 the Gospel of repentance, and of baptism, and remission of sins.

74 those not baptized for the remission of sins shall be damned.

Miscellaneous Passages.

Matt. 3. 7 when he saw Pharisees and Sadducees come to his baptism.

20. 22 are ye able to be baptized with the baptism I am baptized with? Mark 10. 39.

21. 25 the baptism of John, was it from heaven or of men? Mark 11. 30. Luke 20. 4.

28. 19 go ye therefore, and teach all nations, baptizing them.

Mark 1. 8 I, indeed, have baptized you with water.

Luke 3. 7 said he to the multitude that came to be baptized of him. 12.

16 John answered, I indeed baptize you with water. 21.

7. 29 the publicans justified God, being baptized with the baptism of John. 30.

12. 50 I have a baptism to be baptized with.

John 1. 25 why baptizest thou, if thou be not the Christ?

26 1 baptize with water, but there standeth one among you. 28.

33 he that sent me to baptize with water, said to me;

3. 22 there he tarried with them and baptized. 23.

4. 1 that Jesus made and baptized more disciples than John.

Acts 1. 5 John baptized with water, but ye shall be baptized with the Holy Ghost. 22.

2. 41 then they that gladly received his word were baptized.

8. 12 when they believed Philip they were baptized, both men and women. 13.

16 as yet he was fallen on none of them, only they were baptized.

36 see, here is water, what doth hinder me to be baptized?

9. 18 Saul received sight and arose and was baptized.

10. 37 that word published throughout all Judea, after the baptism John preached. 47.

16. 15 Lydia, when she was baptized, and her household, besought us. 33.

18. 8 many of the Corinthians believed and were baptized. 25.

1 Cor. 1. 13 or were ye baptized in the name of Paul? 14, 16, 17.

12. 13 for by one spirit are we all baptized into one body.

Gal. 3. 27 as many as have been baptized into Christ, have put on Christ.

Eph. 4. 5 one Lord, one faith, one baptism.

Heb. 6. 2 of the doctrine of baptism and laying on of hands.

Book of Mormon.

1 Nephi 10. 9 my father said, he should baptize in Bethabary beyond Jordan; also, that he should baptize the Messiah with water. 10.

2 Nephi 31. 4 the prophet the Lord showed me should baptize the Lamb of God. 6-10, 13.

14 if ye should deny me after being baptized with water and the Holy Ghost, better if ye had not known me.

Mos. 18. 10 what have you against being baptized in the name of the Lord?

21. 33 many desirous of being baptized, but there was none having authority. 35.

25. 17, 18 Alma baptized the people of Limhi.

Alma 7. 15 baptism a witness that we covenant with God to keep his commandments.

15. 13 Alma consecrated priests and teachers, to baptize unto the Lord.

19. 35 the Lamanites that believed were baptized, and became a righteous people. 36.

Hel. 16. 1 when they found Nephi they desired to be baptized. 3.

3 Nephi 11. 21, 22 the Lord gave Nephi, and others, power to baptize.

12. 1 Jesus called twelve and gave them authority to baptize.

19. 10-13 Nephi, and all those whom Jesus had chosen, were baptized.

26. 17 the disciples whom Jesus had chosen began to baptize as many as came to them.

27. 1 as the disciples were journeying and baptizing in the name of Jesus.

28. 18 uniting to the church those who believed on their preaching, baptizing them.

Mormon 7. 10 are first baptized with water, following the example of our Savior.

9. 29 see that ye are not baptized unworthily.

Moroni 6. 1-4 explains who are fit subjects for baptism.

8. 4-22 why little children are not fit subjects for baptism.

Doctrine & Covenants.

Sec. 18. 7 as thou hast been baptized by my servant, J. Smith, Jun.

20. 37 qualifications necessary for baptism and reception into the church.

38-58 duties of the Priesthood in connection with baptism.

68 duty of members after they receive baptism.

22. 1, 2 old covenants of no avail; necessary to be baptized to enter the new covenant.

39. 20 go forth baptizing with water, preparing the way. 23.

52. 10 let them go, two by two, baptizing by water and laying on hands.

134. 12 not lawful to baptize bond servants, without consent of their masters.

See Testimonies of ancient and modern authors in relation to baptism, Mil. Star, Vol. 21, pages 687, 721, 754, 768, 801, 833, and Vol. 22, pages 44, 142, 491.

O. Spencer's Letters to Rev. Wm. Crowel, No 4.

A Pamphlet by O. Pratt.

History of J. Smith, Mar. 20, 1842.

Mil. Star, Vol. 33, pages 65, 82.

Article by N. Williams, Mil. Star, Vol. 41, page 84.

BAPTISM FOR THE DEAD

A prominent feature in the plan of redemption is the vicarious nature of the labors of Christ, and his ministers, for the salvation of men. In his death and resurrection, Christ did that for men which they could not do for themselves. In all dispensations of the Priesthood, it has been the duty of those officiating in its ordinances to act for others, when they could not act for themselves.

Under the Mosaic law, the tribe of Levi was set apart, to make it the special business of their lives, in all their generations, to understand its ordinances and ceremonies that they might be capable of acting in behalf of the people, who were engaged in the ordinary avocations of life. This labor was accepted by the Lord, in behalf of the people, as though they had done it for themselves.

The ordinances described in the 16th chap. of Lev., which the High Priest was required to perform as an atonement for the sins of the house of Israel, clearly illustrates this principle. It is said of the scapegoat, "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness;" 16. 21. This confession of the sins of the people, by the High Priest, was a vicarious work, and was accepted by the Lord as though they had confessed their own sins, with their hands upon the head of the goat—a work evidently impracticable for them to do.

The vicarious nature of the sufferings of Christ are clearly foretold in the prophetic vision of Isaiah: "Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed;" 53. 4, 5. The same prophet speaking further of Christ says, that he should be "For a covenant of the people, for a light of the Gentiles;" 42. 6. Evidently referring to his earthly mission in which this was literally fulfilled.

At the time when this should take place, there was another labor which he was to perform. He was "To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house;" verse 7. This passage informs us that there was a class of persons who were confined in a dark, benighted prison, who were to be delivered when Christ should be "For a covenant of the people, for a light of the Gentiles."

The Apostle Peter informs us that Jesus, between his death and resurrection, when his spirit was free from his body, went and preached to the spirits in prison. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison;" 1 Pet. 3. 18, 19. In the context he informs us that these spirits were those, of the people, who were disobedient in the days of Noah.

The Apostle Peter had no narrow views of the plan of salvation, for when he speaks of Christ suffering, "the just for the unjust," he makes no discrimination in favor of the living. For the assertion is sweeping and universal, that Christ died for all; else what profit could there be in Christ's preaching to the spirits in prison, unless the way was opened for them to receive the ordinances and blessings of the Gospel, in common with the living?

Peter positively informs us that the Gospel was preached to the dead, and the reason why, "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit;" 4. 6. If they are judged according to men in the flesh, it would evidently be unjust, if they should not have the benefit of all the ordinances and privileges that pertain to the living. To the question, How can the dead receive the ordinances of the Gospel? there can be but one answer—by proxy; by the vicarious works of the living.

Not only did Peter assert that the Gospel was preached to the spirits in prison, that they might be judged according to men in the flesh, but the Apostle Paul informs us that the first Gospel ordinance, of all dispensations—baptism, was administered by proxy among the former-day Saints.

Speaking of the resurrection, he asks the Corinthian Saints, "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" 1 Cor. 15. 29. That is, of what utility are baptisms for the dead, if there is no resurrection? This doctrine was evidently neither strange nor new to those to whom the Apostles were writing.

Paul further says, "For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living;" Rom. 14. 9. If this passage asserts anything, it is that Christ died for the dead as well as the living. Again, there is here no discrimination made in favor of the living.

Jesus gave some light on this subject, when talking with the Jews on marrying and the resurrection: "Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. * * * For he is not a God of the dead, but of the living: for all live unto him;" Luke 20. 36, 38. The following may be inferred from these passages: that notwithstanding men die, they must live unto God through the resurrection, and as myriads have died without a knowledge of the Gospel, they must have an opportunity of enjoying its blessings, in order to live unto God, after they have come forth from the dead.

The prophet Malachi, in vision, saw our day, over 2200 years ago. In the closing chapter of his prophecy and of the Old Testament, he says, "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch;" 4. 1. But there is another important event to take place before that day, as we learn in verses 5 & 6: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."

Elijah's coming must evidently be to some one who is prepared to receive him, and to labor in the great work he is sent to inaugurate, for the expression, "He shall turn the heart of the fathers to the children, and the heart of the children to their fathers," is very comprehensive. It does not discriminate between the living and the dead, between the past and the future. It pertains to the whole family of Adam.

Moroni, the heavenly messenger who ministered to Joseph Smith, Jun., makes the universality of the work to be accomplished still plainer: "And he shall plant in the hearts of the children, the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming;" P. of G. P., p. 50.

"It is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect.

"Neither can they nor we be made perfect, without those who have died in the Gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times; which dispensation is now beginning to usher in, that a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time; and not only this, but those things which never have been kept hid from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fulness of times;" Doc. & Cov., sec. 128. 18.

The time came for Elijah to appear and fill his great and glorious mission. The place was prepared, and the men were there who had the faith to receive him, and the authority and power he was to bring to men in the flesh, to administer in the ordinances of the Gospel for the dead.

He appeared to Joseph, the Seer, and O. Cowdery, in the Kirtland Temple, April 3d, 1836, and said, "Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors;" Doc. & Cov., sec. 110. 14, 15, 16.

Ordinances for the salvation of the dead require temples, or sacred places especially constructed for their administration. The former-day Saints usually remained in the same scattered condition in which they received the Gospel. For these reasons, it is probable that the doctrines pertaining to the salvation of the dead were imperfectly taught. This may account for so little being said in the New Testament on this subject.

The prophet Joseph has given special instructions on this subject in secs. 127 & 128, Doc. & Cov.

See Sermon by B. Young, J. of D., Vol. 3, page 362.

" " J. Smith, " " 6, " 1.

" " Jos. Young, " " 6, " 226.

" " G. Q. Cannon, " " 14, " 310.

" " J. Taylor, " " 15, " 284.

" " W. Woodruff, " " 16, " 263.

" " O. Pratt, " " 18, " 41.

" " B. Young, " " 18, " 235.

History of J. Smith, Oct. 18, 1840.

" " " 31, 1841.

" " Dec. 13, 1841.

" " March 27, 1842.

" " April 15, 1842.

" " Jan. 21, 1844.

" " April 8, 1844.

" " May 12, 1844.