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;"John3. 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, "Sufferit to be sonow: 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;" 2Nephi31. 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;Mormon7. 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.
Mark16. 16 he that believeth and is baptized shall be saved.
John1. 33 he that sent me to baptize with water.
Acts2. 41 then they that gladly received his word were baptized.
1Cor. 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.
1Peter3. 21 the like figure whereunto even baptism doth now save us.
Book of Mormon.
2Nephi31. 11 the Father said, repent, and be baptized.
17 the gate by which ye shall enter is repentance and baptism.
Alma5. 62 be baptized unto repentance.
9. 27 cometh to redeem those who will be baptized unto repentance.
3Nephi18. 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.
Mormon9. 29 see that ye are not baptized unworthily.
Moroni6. 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 withRom. 6. 4, andCol. 2. 12.
Pearl of Great Price.
Page16. 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.
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 alsoin the likeness of his resurrection;" Rom. 6. 4, 5. "Buried with him in baptism, wherein also ye are risen withhimthrough 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;" 3Nephi11. 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;" 3Nephi11. 25.
Quite explicit instructions on this subject are given to the Latter-day Saints in theDoc. & 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.
John3. 23 John was baptizing in Enon near Salem, because there was much water there.
Acts8. 38, 39 Philip went down into the water with the eunuch.
22. 16 arise and be baptized and wash away thy sins.
1Cor. 10. 2 all baptized unto Moses in the cloud and in the sea.
Titus3. 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.
Alma4. 4 many were baptized by Alma in the river Sidon.
3Nephi11. 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.
Page17. 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.
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;Mark1. 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;"Acts2. 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;" 1John1. 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.
Luke3. 3 John preached the baptism of repentance, for the remission of sins.
Acts22. 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.
Titus3. 5 by the washing of regeneration.
1Peter3. 21 the like figure whereunto even baptism doth also now save us.
Book of Mormon.
2Nephi31. 17 after baptism by water, cometh the remission of sins.
Alma7. 14 be baptized unto repentance, that ye may be washed from your sins.
3Nephi1. 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.
Moroni8. 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?Mark10. 39.
21. 25 the baptism of John, was it from heaven or of men?Mark11. 30.Luke20. 4.
28. 19 go ye therefore, and teach all nations, baptizing them.
Mark1. 8 I, indeed, have baptized you with water.
Luke3. 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.
John1. 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.
Acts1. 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.
1Cor. 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.
1Nephi10. 9 my father said, he should baptize in Bethabary beyond Jordan; also, that he should baptize the Messiah with water. 10.
2Nephi31. 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.
Alma7. 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.
3Nephi11. 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.
Mormon7. 10 are first baptized with water, following the example of our Savior.
9. 29 see that ye are not baptized unworthily.
Moroni6. 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.
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 16thchap. ofLev., 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 sendhimaway 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 hewaswounded for our transgressions,he wasbruised for our iniquities: the chastisement of our peacewasupon 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;"verse7. 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;" 1Pet. 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?" 1Cor. 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;"Luke20. 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 inverses5 & 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 insecs. 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.
This subject is closely connected with the fall of man and the atonement of our Savior. The fall was brought about by a law being given to him, in the Garden of Eden. He broke that law, and the fall was the penalty of transgression.
The atonement opens up the way for the removal of that penalty; and also for the removal of the effects of men's individual sins through repentance. It is through obedience to certain laws and ordinances, deriving their efficacy from the atonement of Christ, that men's sins are remitted.
Man, in his weak and fallen state, is ever prone to sin. God, in his great love and mercy, has provided a way through which his sins may be forgiven. Besides the outward ordinances of the Gospel, there are three general conditions which the sinner must fulfil, in order to have his sins remitted. He must confess them and ask forgiveness;Doc. & Cov., 64. 7. He must forgive others of their trespasses. Christ taught his disciples, "For if ye forgive men their trespasses, your Heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Heavenly Father forgive your trespasses;"Matt. 6. 14, 15.
The Lord said to his prophet Joseph, "Ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin;"Doc. & Cov, 64. 9. The third condition is, men must continually bear in mind the atonement of Christ. The Nephite Saints continually looked forward to the atonement of Christ, "Thus retaining a remission of their sins;"Alma4. 13, 14. We are often taught in the sacred writings to make our supplications to the Father, in the name of his Son Jesus Christ, who has become a propitiation for sin. The works necessary to attain to a remission of sins, and the results of that remission, are well expressed by the Nephite prophet, Moroni:
"And the first fruits of repentance is baptism; and baptism cometh by faith, unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins; and the remission of sins bringeth meekness, and lowliness of heart, and because of meekness and lowliness of heart, cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until the end shall come, when all the Saints shall dwell with God;"Moroni8. 25, 26.
Bible.
Exo. 23. 21 provoke him not, for he will not pardon your transgressions.
32. 32 Moses said, yet now if thou wilt forgive their sin.
34. 7 forgiving transgression and sin, and that will by no means clear the guilty.
Josh. 24. 19 is a holy a jealous God, he will not forgive your sins.
1Kings8. 30 hear thou in heaven, and when thou hearest forgive.
2Chron. 7. 14 then will I hear from heaven and will forgive their sin.
Neh. 9. 17 thou art a God ready to pardon, slow to anger.
Psalm32. 1 blessed is he whose transgression is forgiven, whose sin is coveredRom. 4. 7.
86. 5 for thou, Lord, art good and ready to forgive.
103. 3 who forgiveth all thine iniquities, who healeth all thy diseases.
130. 4 but there is forgiveness with thee that thou mayest be feared.
Jer. 31. 34 for I will forgive their iniquity and remember their sin no more.
Dan. 9. 9 to the Lord belong mercies and forgiveness. 19.
Mic. 7. 18 who is a God like unto thee that pardoneth iniquity.
Matt. 6. 12 forgive us our debts as we forgive our debtors.Luke11. 4.
9. 2 son, be of good cheer, thy sins be forgiven thee.
18. 21 how oft shall my brother sin against me and I forgive him?
35 if ye forgive not every one his brother their trespasses.
Mark2. 7 who can forgive sins but God only?
11. 25 forgive, that your Father in heaven may forgive you.
Luke6. 37 condemn not; forgive, and ye shall be forgiven.
17. 3, 4 if thy brother trespass against thee seven times.
23. 34 Jesus said, Father, forgive them for they know not what they do.
John20. 23 whosesoever sins ye remit they are remitted.
Acts26. 18 turn them from the power of Satan to God, that they may receive forgiveness of sins.
Eph. 4. 32 forgiving one another as God hath forgiven you.
Heb. 9. 22 without shedding of blood there is no remission.
1John2. 12 because your sins are forgiven, for his name's sake
Book of Mormon.
Mos. 26. 30 as often as my people repent will I forgive them. 31.
Moroni10. 33 shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins.
Doctrine & Covenants.
Sec. 62. 3 angels rejoice over you and your sins are forgiven.
64. 7 I the Lord forgive sins unto those who confess their sins before me.
8 the former-day disciples were afflicted because they forgave not one another. 9.
10 I forgive whom I will, but of you it is required to forgive all men.
82. 1 inasmuch as you have forgiven one another, so I the Lord forgive you.
110. 5 your sins are forgiven you: you are clean before me.
Ordinations to offices in the holy Priesthood are sometimes mentioned in both the Old and New Testaments, when it is not stated in the context that it was by the imposition of hands. The apostle Paul exhorted Timothy, "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery;" 1Tim. 4. 14. The inference is reasonable, that Paul here refers to an ordination to some office in the Priesthood.
Paul again said to Timothy, "Stir up the gift of God, which is in thee by the putting on of my hands;" 2Tim. 1. 6.
The Lord revealed to Joseph the prophet, that the Priesthood descended from Adam to Noah under the HANDS OF THE FATHERS;Doc & Cov. 107. 40-52.
We are further informed that "Abraham received the Priesthood from Melchisedek, who received it through the lineage of his fathers, even till Noah;" 84. 14. Esaias, who lived in the days of Abraham, "received it under the hands of God;" from him it descended under the hands of the fathers to Moses; 6-13.
In this dispensation all the offices and authority of the Priesthood are conferred by the laying on of hands. The first ordination to the Priesthood, in this dispensation, was under the hands of John the Baptist;Doc. & Cov., sec. 13. The angel, John the Baptist, commanded Joseph Smith and O. Cowdery to baptize each other. The prophet says: "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;"His. of J. Smith, May15, 1829.
The same order as was observed in the ordination to the Aaronic Priesthood, was also observed by Joseph Smith and O. Cowdery in their ordination to the Melchisedek Priesthood;Doc. & Cov. 20. 3, 4,sec. 21. 10-12.
The laying on of hands for the reception of the Holy Ghost, characterized the primitive Gospel dispensation, as recorded in the New Testament. Peter and John laid their hands on the people of Samaria, who had been baptized, and they received the Holy Ghost;Acts8. 17.
Ananias laid hands on Saul, by special commandment, before he was baptized, that he might receive his sight and be filled with the Holy Ghost; 9. 17.
Paul found some people at Ephesus, that claimed to be disciples of John the Baptist, who had not even heard of the Holy Ghost. When he had baptized them, "and when he had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied;" 19. 2-6.
The laying on of hands for the reception of the Holy Ghost characterized both the Mosaic and Gospel dispensations among the Nephites. "Now it came to pass that when Alma had said these words, that he clapped his hands upon all them who were with him. And behold, as he clapped his hands upon them, they were filled with the Holy Spirit;"Alma31. 36. We are informed that the Nephites, at this time, were very strict in observing the ordinances of God according to the law of Moses; 30. 3.
When our Savior organized the Council of Twelve Apostles among the Nephites, he touched them with his hand and gave them power to give the Holy Ghost. "And it came to pass that when Jesus had made an end of these sayings, he touched with his hand the disciples whom he had chosen, one by one, even until he had touched them all, and spake unto them as he touched them; and the multitude heard not the words which he spake, therefore they did not bear record; but the disciples bear record that he gave them power to give the Holy Ghost;" 3Nephi18. 36, 37.
The Apostles of this dispensation are especially instructed to lay hands on those who have been baptized into the church, "For the baptism of fire and the Holy Ghost, according to the scriptures;"Doc. & Cov. 20. 41.
When the few who had received the Gospel first met to organize the church, the prophet Joseph laid his hands on O. Cowdery and ordained him an elder in the church, after which O. Cowdery ordained the prophet Joseph to the same office. They then administered the sacrament to the Saints. Afterwards they laid their hands "on each individual member of the church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ;"His. of J. Smith, April6, 1830. This was the first time in this dispensation that hands were publicly laid on for the bestowal of the Holy Ghost, and for confirmation.
Jesus Christ has left us his example for laying hands on the sick, that they might be healed. He touched the hand of Peter's wife's mother, and the fever left her;Matt. 8. 15. "He laid his hands upon a few sick folk, and healed them;"Mark6. 5.
About the close of his earthly mission, Jesus said to his disciples, "Go ye into all the world, and preach the Gospel to every creature;" and promised them that if they would lay hands on the sick, they should recover; 16. 15, 18.
"By the hands of the apostles were many signs and wonders wrought among the people;"Acts5. 12.
The Lord, through his prophet, Joseph, has commanded his people to administer to the sick by the laying on of hands. "And whosoever among you are sick, and have not faith to be healed, but believe, shall be nursed 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;"Doc. & Cov., 42. 43, 44.
The ordinance of laying on of hands for the bestowal of authority, power and blessing has characterized all the dispensations of the holy Priesthood. But it does not necessarily follow that the Creator may not bestow these favors in other ways.
Before the flood, the Lord said to Enoch, "Anoint thine eyes with clay, and wash them, and thou shalt see;" and the spiritual creations were opened to his vision;P. of G. P., p. 15.
Naaman, the Syrian, was cleansed of his leprosy by washing seven times in Jordan; 2Kings5. 10-14.
The blind man, after Jesus had anointed his eyes with clay, received his sight by washing them in the pool of Siloam;John9. 7. Contrary to the usual custom, Ananias laid hands on Saul, before he was baptized, that he might be filled with the Holy Ghost;Acts9. 17.
Bible.
Num. 27. 18 take thee Joshua, the son of Nun, and lay thine hand upon him.
2Kings5. 11 I thought he would strike his hand over the place.
Mark7. 33 put his finger into his ears, and touched his tongue.
8. 23 he took the blind man and put his hands on him. 25.
Acts4. 30 stretching forth thy hand to heal, that signs and wonders be done.
14. 3 granted signs and wonders to be done by their hands.
Doctrine & Covenants.
Sec. 20. 58 teachers and deacons have no authority to lay on hands.
25. 8 by his hands you shall receive the Holy Ghost.
33. 15 by the laying on of hands I will bestow the Holy Ghost.
36. 2 will lay my hands upon you, by the hand of my servant.
39. 23 by your hands they shall receive the Holy Ghost, and know me.
42. 43, 44 the elders shall lay hands on the sick.
49. 14 receive the Holy Ghost by the laying on of hands.Sec. 52. 10.Sec. 53. 3.Sec. 55. 1.
66. 9 lay your hands upon the sick and they shall recover.
68. 25 children should be taught baptism, and the Gift of the Holy Ghost by laying on hands.
27 and their children shall be baptized for the remission of their sins when eight years old, and receive the laying on of the hands.
See Mil. Star, Vol. 3, page 59.
History of J. Smith, March 20, 1842.