In the preceding chapter it was said that order is a fundamental law of heaven. Without order there is no system. Without order there is no method. Without order, in short, chaos is come again.

Having then, organized the Church—and organization, it was said, means order—the God of heaven would certainly require that all things pertaining to Church membership and to Church ritual should be done in an orderly way. He would certainly restore the ancient rules and ordinances for the accomplishment of certain ends—not that obedience to the rules, nor the performance of the ordinances, would alone bring salvation; but that the required observance of the prescribed word would establish order.

There is a right way and a wrong way to do all things. It is the following of the right way that brings reward. For example, a company of soldiers is ordered by their captain to charge up the steep side of a hill and engage with the enemy at the top. Any other side of the hill is more easy of ascent than the one designated by the captain. In fact, that particular one seems almost inaccessible. The soldiers, therefore, act upon their own judgments and desires. They scatter, and charge up the hill from all sides. Of course, they may all come finally to the top of the hill; but they come in broken line and are easily repelled. The day is lost to them. But why? Is not one ascent as good as another? Surely, when one is climbing for pleasure. But when one is acting under organization, there can be but one ascent. The soldiers who chose the other way, reached the summit of the hill, but in disorder, broken, and disunited. Moreover, by choosing their own road, they missed the very point and purpose for which the captain ordered them to charge together up the steepest way. And what was even worse, by breaking to follow their own desires, they brought confusion, chaos even, into their ranks.

It may be that the appointed way will not appear to be our way. But it is for the Master of the organization, for Him who has established order, to say how we shall proceed, that order, peace and harmony may persist. With a Church organization restored we should expect to find restored also the ordinances and ceremonies divinely prescribed for the continuance of the organization.

First, then, to belong to the Church of Christ, it becomes necessary to make covenant with Him in His chosen way. That way is baptism. It is the outward ordinance in covenant of the new condition existing between the Savior and the saved. This it was that Paul had in mind when he wrote to the Romans: "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto 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."^[A] And again he wrote to the Galatians: "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ."^[B] It is evident, then, that baptism is the ordinance of initiation into the Church of Christ; and further, that that ordinance must be by immersion since it is in the likeness of the burial of Christ.

[Footnote A: Rom. 6:3-5.]

[Footnote B: Gal. 3:26, 27.]

When John the Baptist, in the glorious appearance to Joseph Smith and Oliver Cowdery, restored to them the Priesthood of Aaron, he explained that it held the keys "of baptism by immersion for the remission of sins."^[C] With this priesthood conferred upon them, Joseph and Oliver became endued with authority to baptize in the name of the Father. John the Baptist instructed them to baptize each other. Afterwards, as we have already learned, they were instructed that they should baptize all who wished to join with them in the Church of Christ. Before the day the Church was organized, further specific instructions were given concerning the sacred ordinance of baptism.

[Footnote C: Doc. and Cov. sec. 13.]

"And again, by way of commandment to the Church concerning the manner of baptism," we read in an early revelation, "all those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his Church."^[D]

[Footnote D: Doc. and Cov. 20:37.]

"Baptism," says the Lord further, "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 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."^[E]

[Footnote E: Doc. and Cov. 20:72-74.]

After being baptized, the new convert received anciently the gift of the Holy Ghost. "Men and brethren," cried the assembled Jews on the day of Pentecost, "what shall we do?" Peter answered, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost."^[F] And this gift of the Holy Ghost was conferred by the laying on of hands of those having authority so to do. At one time, when the apostles at Jerusalem heard that the people of Samaria had received the Gospel they sent to Samaria Peter and John. These two apostles prayed with the new converts that they might receive the Holy Ghost. "Then they laid their hands on them, and they received the Holy Ghost." There was present one Simon, a magician. "And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying. Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money."^[G]

[Footnote F: Acts 2:37-39.]

[Footnote G: Acts 8:14-20.]

It was to be expected, then, that, having restored the proper form of baptism, the Lord would restore also the proper way of conferring the gift of the Holy Ghost. Accordingly, the word of God declares, in the revelation given during the organization meeting of the Chuch, that—"An apostle is an elder, and it is his calling to baptize. * * * And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures."^[H] And again, the Lord says to His elders: "Ye shall remember the church articles and covenants to keep them; and whoso having faith you shall confirm in my church by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them."^[I]

[Footnote H: Doc. and Cov. 20:38-41.]

[Footnote I: Doc. and Cov. 33:14, 15.]

Thus were the essential ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost restored in this dispensation. Baptism, however, is applicable only to those who have reached years of accountability. It may be administered only to those who are capable of understanding, of believing, of repenting, and of confessing. This, little children cannot do; nor have they need so to do, for little children are without sin.

Once, the devoted parents of Israel brought their children to the Master, that He might touch them. The disciples, careful of their beloved Master, rebuked the parents; but He said in His divine way: "Suffer the little children to come unto me, and forbid them not for of such is the kingdom of God. Verily I say unto you. Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them."^[J]

[Footnote J: Mark 10:13-16.]

These, then, who were young and without sin—like whom are those in the kingdom of God—the Master did not lead into the waters of baptism. He took them in His arms and blessed them. And in accordance with this pattern, the following instructions were given to the Prophet, respecting the manner of receiving little children: "Every member of the Church of Christ having children, is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name."^[K]

[Footnote K: Doc. and Cov. 20:70.]

Again, in the same comprehensive revelation given at the organization of the Church, the Lord gave specific directions for the administration of the sacrament. As He Himself did when He met with His disciples at the Last Supper, so He would have His people continue to do. The Lord says in the modern revelation: "It is expedient that the church meet together often, to partake of bread and wine in remembrance of the Lord Jesus; and the elder or priest shall administer it—he shall kneel with the church and call upon the Father in solemn prayer, saying—'O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen.'"

Afterwards the wine should be administered in the following way: "He shall take the cup also, and say—'O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God the eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen.'"^[L]

[Footnote L: Doc. and Cov. 20:75-79.]

Not only, however, was the manner of performing the ordinance thus explained, but important instructions were given also to the saints that they should not partake of this Holy Sacrament unworthily. For, as said the Apostle Paul, "whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and the blood of the Lord."^[M] Moreover, the Lord gave directions also as to what should be used in the ordinance. The Prophet Joseph was on his way, one evening, to purchase wine for the sacrament. Suddenly, he was met by a heavenly messenger, and received the following instructions:

[Footnote M: I Cor. 11:27.]

"Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: wherefore a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies, wherefore you shall partake of none, except it is made new among you; yea, in this my Father's kingdom, which shall be built up on the earth."^[N] For this reason, water came to be used by the saints in the ordinance of the sacrament, and has been in general use ever since.

[Footnote N: Doc. and Cov. 27:1-4.]

Finally, we may notice one other important ordinance restored through the ministry of Joseph Smith. Anciently, the Apostle James wrote to the saints "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."^[O]

[Footnote O: Jas. 5:14, 15.]

In like manner, the Lord directed the latter-day Prophet, on the ninth of February, 1831, in the presence of twelve elders of the Church. Said the Lord in revelation: "Whosoever among you are sick and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. And the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me."^[P] Hence, it is the custom in the Church to pray for the sick, and to administer to them, anointing them with oil, and laying hands upon them in faith; and many thousands bear witness that the promises of the Lord have been bountifully fulfilled in this modern age.

[Footnote P: Doc. and Cov. 42:43.]

Thus, through the organization of the Church of Jesus Christ of Latter-day Saints, the essential outward ordinances of the Gospel, lost long ago through the great apostasy, were restored for the blessing and the salvation of the children of men.