In speaking of the necessity of baptism I incidentally referred to the object of the ordinance also; which the reader will doubtless remember, is for the remission of sins. Such was the object for which John the Baptist administered baptism. Mark says: "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins."^[A] Luke also says: "And he [John] came into all the country about Jordan, preaching the baptism of repentance for the remission of sins."^[B]

[Footnote A: Mark i: 4.]

[Footnote B: Luke iii: 3.]

Here it may be a proper time to call attention to the fact that many seek to make nice distinctions between the baptism of John and what they call Christian baptism; that is, baptism in the name of Jesus after the death and resurrection of Messiah, by which members were admitted into the Kingdom of Christ. The controversy on this subject became particularly sharp in the sixteenth century. Zwingle and Calvin, on the one hand, maintained that the two baptisms were identical, and for the same purpose, only that John baptized in the name of the future Messiah, while the apostles baptized in the name of the Messiah already come; on the other hand, Luther, Melancthon and the Catholics maintained there was an essential difference. The latter adopted the views of Tertullian, who lived about the close of the second century and the beginning of the third. To the baptism of John, Tertullian ascribed the negative character of repentance, and to Christian baptism the positive impartation of a new life. This distinction, it is maintained, arises from the words of John himself; viz., "I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, * * * he shall _baptize you with the Holy Ghost_ and with fire."^[C] But this reason for any such distinction as that sought to be made is worthless when it is remembered that while Jesus did baptize with the Holy Ghost, and commissioned others to do so, still that baptism of the Spirit did not supplant water baptism for the remission of sins. It was simply an additional principle and ordinance to the doctrines taught by John; and Jesus continued to authorize water baptism before his crucifixion,^[C] and commissioned his apostles to continue it after he departed from them.^[D] The New Testament is replete with instances of water baptism standing in connection with though, as a rule, preceding the baptism of, the Holy Spirit.^[E] Whereas, to make the words of John quoted a valid reason for supposing a difference between the baptism of John and water baptism after Jesus was resurrected, it would be necessary to prove that the baptism of the Spirit took the place of water baptism as administered by John, which is contrary to the facts in the case, as already noted.

[Footnote C: Matt. iii: 11; see also Luke iii: 16, and John i: 25.]

[Footnote D: John iii: 22, and iv: 1-3.]

[Footnote E: Matt. xxviii: 19, and Mark xvi: 15,16.]

The ordinance of baptism, associated with the proclamation of the Gospel, in any age of the world, is always the same, whether taught by Adam, Enoch, Noah, Abraham, Moses, the Jaredite or Nephite prophets on the Western hemisphere, or by John the Baptist among the Jews. It was administered in the same manner, with the same object in view, and with the same powers and graces attending it before the crucifixion of Messiah as after that event. Only those who administered it before Jesus came in the flesh, performed the ordinance in the name of a future Messiah, while those who have officiated since the death of Jesus, have done so in the name of the Messiah already come; and that is a difference of little moment.^[F]

[Footnote F: These views are capable of the strongest proofs from the writings of Moses as revealed to Joseph Smith and now contained in the Pearl of Great Price; from the Book of Mormon, Doctrine and Covenants and also from the Bible. But the reader will find a subsequent chapter on "The History of the Gospel" in which the subject is treated at some length, and to that chapter the reader is here referred if he now wishes to push further his investigation.]

One thing which has contributed largely towards creating the impression that a difference existed between the baptism of John and Christian baptism, is the account given in Acts of Paul's finding a number of disciples—twelve in all—at Ephesus, of whom he asked if they had received the Holy Ghost since they believed; to which they replied, they had not so much as heard of the Holy Ghost. "And he said unto them, unto what then, were ye baptized? And they said, unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him who should come after him, that is on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them: and they spake with tongues and prophesied."^[G] The fact of Paul re-baptizing those people, who, according to their statement, had been baptized "unto John's baptism," does not necessarily argue a difference between baptism as administered by John and Christian baptism. The circumstance of this re-baptism may be reasonably attributed to other causes.

[Footnote G: Acts xix: 1-6.]

The preaching of John was always accompanied with a reference to one who should follow after him, mightier than he was, whose shoe latchet he esteemed himself unworthy to unloose: and his baptism was always attended by the declaration: "I, indeed, baptize with water unto repentance, but he that cometh after me is mightier than I; * * * he shall baptize you with the Holy Ghost." So the apostle Paul, when he found these disciples, who claimed to have been baptized unto John's baptism, and yet had not so much as heard of the Holy Ghost, he might well have his suspicions as to the validity of their baptism, and suspect that some person, but partially acquainted with the doctrine of John, and, without authority, had taken it upon himself to baptize these parties. Upon these suspicions, and in order, doubtless, to put the validity of their baptism beyond all question, he re-baptized them with water, and then followed the baptism of the Spirit. This, to my mind, is the most reasonable conclusion to come to respecting this circumstance.

But now to return to the subject of this chapter —the object of baptism:

We have already seen in the first paragraph of this chapter, that John taught that baptism was for the remission of sins. If we turn to the teachings of the apostles, we shall find that they also taught that baptism was for that purpose. In that memorable discourse which Peter preached at the commencement of the labor of the apostles, after the departure of the Master, when the people, convinced by the power of God which rested upon the apostles, that they were commissioned of God with a message to the world, cried out as with one voice—"Men and brethren, what shall we do?"—he replied: "Repent every one of you, and be baptized in the name of Jesus Christ, _for the remission of sins_."^[H] Surely nothing in the way of simplicity, plainness or positiveness is left to be desired here. He who runs may read, and the wayfaring man though a fool, need not be in doubt in respect to the object of this ordinance.

[Footnote H: Acts ii: 38.]

Other passages in the New Testament, however, are in harmony with this. When Ananias, in obedience to the commandment from the Lord, went to the afflicted and humbled Paul to tell him what he ought to do, he commanded him to arise and be baptized, and wash away his sins.^[I]

[Footnote I: Acts xxii: 16.]

Again it is said: "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 * * * knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."^[J] In this passage also, as well as in those previously considered, stands the grand truth that, connected with baptism is the crucifixion of the old man of sin, the destruction of "the body of sin;" and that as Christ arose from the grave by the power of the Father, so those who in baptism have been buried with Christ should also rise from the watery grave to a newness of life. What, I ask, does all this mean, if it does not mean that through baptism it is ordained that men receive a remission of sins, and are made new men in Christ Jesus?

[Footnote J: Romans vi: 3-6.]

If we turn from the scriptures to the traditions of the early Christians, we shall find that their understanding of the subject is in harmony with the observations and deductions in the foregoing.

Justin Martyr, who wrote about the middle of the second century, in describing the customs observed in receiving new members into the Christian societies, says: "Those who believe and are persuaded that the things we teach and inculcate are true, and who profess ability thus to live, are directed to pray with fasting, and to ask of God the forgiveness of their former sins. * * * Then we conduct them to a place where there is water; and they are regenerated [baptized] in the manner in which we have been regenerated [baptized]; for they receive a washing with water in the name of the Father of all. * * * This washing is likewise called illumination; because the minds of those who have learned these things are enlightened." He then describes the manner in which the sacrament of the Lord's supper was administered; and thus concludes: "And this food is called by us the Eucharist, which it is unlawful for any one to partake of, unless he believes the things taught by us to be true, and has been washed [baptized] with the washing for the remission of sins in regeneration, and lives according to what Christ has taught."^[K]

[Footnote K: Second Apology of Justin Martyr. Quoted in Murdock's Mosheim, 3d ed., vol. I., p. 137—note.]

Of baptism in the third century Dr. Mosheim says: "Baptism was publicly administered twice a year, to such candidates as had gone through a long preparation and trial; and none were present as spectators but such as had been themselves baptized. The effect of baptism was supposed to be the remission of sins."^[L]

[Footnote L: Murdock's Mosheim, vol. I (3d edition), p. 189.]

In Maclaine's translation of Dr. Mosheim's Church History is a passage from _Letter Seventy- third_, of Cyprian, Bishop of Carthage, in which that writer says (he wrote in the third century): "It is manifest where and by whom the _remission of sin conferred in baptism is administered_: They who are presented to the rulers of the church obtain by our prayers and imposition of hands, the Holy Ghost."

The following quotation will show what importance is attached to baptism, as to its necessity and object, by the Roman Catholic Church: "Baptism is a sacrament absolutely necessary for all, without which no one can enter into the kingdom of God, for Jesus Christ has said, 'Amen, amen, I say to thee, unless a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of God. Hence it was not enough for Saul of Tarsus, converted on the road to Damascus,^[M] to believe; nor for the Chamberlain of Queen Candace, met on the road by Philip, the Deacon;^[N] they had to be baptized in order to obtain remission of their sins, and thus be in the way of salvation; therefore in the Nicene Creed we say: 'I acknowledge one baptism for the remission of sins.'"^[O]

[Footnote M: Acts ix: 18.]

[Footnote N: Acts viii: 38.]

[Footnote O: Catholic Belief (Bruno pp. 56, 57.)]

The Book of Mormon, which we have found so explicit in its treatment of other doctrines, is none the less so in respect to the one now under discussion—the object of baptism. In the teachings of Alma we have the following: "Now, I say unto you, that ye must repent, and be born again; for the Spirit saith, if ye are not born again, ye cannot inherit the kingdom of heaven; therefore, come and be baptized unto repentance, that ye may be washed from your sins."^[P]

[Footnote P: Alma vii: 14.]

It is written of the third Nephi, that just about the time of Messiah's birth, "he went among the people, and also many others, baptizing unto repentance, in the which there were a great remission of sins."^[Q]

[Footnote Q: III. Nephi i: 23.]

This work he continued for more than thirty years after the sign in the heavens of the birth of Messiah had been given. Mormon says of Nephi, that in the thirty and third year after the birth of the Messiah, "he preached unto them repentance, and remission of sins. Now I would have you to remember, also," says Mormon, "that there were none brought unto repentance, who were not baptized with water; therefore there were ordained of Nephi, men unto this ministry, that all such as should come unto them, should be baptized with water, and this as a witness and testimony before God, and unto the people, that they had repented and received a remission of their sins."^[R]

[Footnote R: III. Nephi vii: 23-25.]

Lastly, in closing up his abridgment of the writings of the third Nephi, Mormon says: "Hear the words of Jesus Christ, the Son of the living God: * * * 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."^[S]

[Footnote S: III. Nephi xxx.]

Turning now to the revelations which the Lord has given on this subject, in the dispensation of the Gospel committed to men in our day, we find the Lord saying to Martin Harris: "And of tenets thou shalt not talk, but thou shalt declare repentance and faith on the Savior, and the remission of sins by baptism and by fire, yea, even the Holy Ghost."^[T]

[Footnote T: Doc. and Cov., sec. xix: 31.]

In a revelation to W. W. Phelps we hear the Lord saying: "And thou shalt be ordained by the hand of my servant Joseph Smith, jun., to be an Elder unto this Church, to preach repentance and remission of sins by way of baptism in the name of Jesus Christ, the Son of the living God."^[U]

[Footnote U: Doc. and Cov., sec. lv: 21.]

The Lord, subsequently, gave the following as a standing law unto the inhabitants of Zion and her organized stakes: "Their children shall be baptized for the remission of their sins, when eight years old, and receive the laying on of hands."^[V]

[Footnote V: Doc. and Cov. sec. lxviii: 26, 27.]

Clearly, the object of baptism is the remission of sins.

In a revelation given to the Church in September, 1832, in which a number of Elders are directed to go out into the world and preach the Gospel, it is written: "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."^[W]

[Footnote W: Doc. and Cov., sec. lxxxiv: 74.]

The teachings of Joseph Smith on this subject may be learned from this one homely but expressive sentence: "You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost."

Here, as far as this branch of the subject is concerned, I pause; and surely I may hope that the treatise on the object of baptism has been sufficiently exhaustive, both as considered in the Jewish scriptures and as understood by the early Christians, as well as in the Book of Mormon and the revelations of the Lord in this dispensation. From all these sources of information, we learn that baptism is an ordinance through which it is ordained that man shall receive a remission of sins.