Something of the importance of the subject of repentance, as connected with the Gospel, may be learned from the stress laid upon it by those who have been sent of God to instruct the people in the ways of life. The burden of John the Baptist's teaching was, "Repent ye, for the kingdom of heaven is at hand."[A]Jesus also told the people of Jerusalem, that except they repented, they should perish.[B]When upon the Western hemisphere, among the Nephites, he also taught repentance as one of the conditions of salvation, saying to them, "Whosoever will hearken to my words, and repenteth and is baptized, the same shall be saved."[C]And of course it follows that those who repented not, and were not baptized, could not be saved.
[Footnote A: Matt. iii: 2.]
[Footnote B: Luke xiii: 1-5.]
[Footnote C: III. Nephi xxiii: 5.]
When the apostles, that were chosen in Judea, began the execution of the commission given them,viz., to go and teach all nations, the very first thing they required the people who received their words to do was that they should repent.[D]Paul bears witness, that though in the days of ignorance God winked at sins, when the Gospel was declared unto the people, he commanded men everywhere to repent. And in this last dispensation, the Lord inspired his servant Joseph Smith to say, "We know that all men must repent, and believe on the name of Jesus Christ, * * * or they cannot be saved in the kingdom of God."[E]
[Footnote D: Luke xiii: 1-5.]
[Footnote E: Doc. and Cov., sec. xx: 29.]
From these scriptures it is evident that repentance is one of the conditions of salvation, and, indeed, reason, no less forcibly than revelation, would teach us that it is one of the conditions on which salvation is predicated. It must forever precede a forgiveness of sins. He who is impenitent is in no condition to receive a forgiveness of sins; he does not desire it; he would not receive it; he refuses to surrender, and however much men and angels may deplore his state of mind, one cannot conceive how God would forgive anyone in open rebellion to him and his laws, and who persists in that rebellion. Not until the spirit is humbled, not until the heart throbs with genuine sorrow for repeated violation of God's holy laws, not until the citadel of sin is surrendered, can man hope for forgiveness, or expect salvation.
But what is repentance? I shall venture as a definition this, Repentance is a deep and heartfelt sorrow for sin, producing a reformation of life. That is the significance of the word to my mind as associated with the Gospel; and I think such a definition arises from the spirit, and, I may say, the letter of the scriptures.
"Repent, and turn yourselves from your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby you have transgressed; and make you a new heart and a new spirit, for why will ye die, O house of Israel?"[F]
[Footnote F: Ezek. xviii: 30, 31.]
Such was the word of the Lord to Israel through the prophet Ezekiel. I call the attention of the reader to the fact, that the idea of turning away from transgressions, and making a new heart and a new spirit, or in other word, a reformation of life, is associated with the commandment to repent, and forms part of it.
Paul wrote an epistle to the Corinthian saints, reproving them for their sins, and his sharp reproofs filled them with sorrow. In a subsequent epistle to the same people, and alluding to the effect of his former epistle, he said: "Though I made you sorry with a letter, I do not repent. * * * I rejoice, not that ye were made sorry, but that you sorrowed unto repentance; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance unto salvation not to be repented of: but the sorrow of the world worketh death."[G]
[Footnote G: II. Cor. vii: 8-10.]
From this passage it appears that Paul recognized two kinds of sorrow, or repentance, one of which has need to be repented of, because unfruitful of reformation, and therefore not profitable in the way of salvation—the sorrow of the world which worketh death. On the other hand is godly sorrow, or repentance which bringeth salvation, known to both men and angels, aye, and likewise to God, by the fruit it bears— good works—forsaking evil, producing a reformation of life. It leads one who stole to steal no more; one in the habit of getting drunk, to get drunk no more; one who blasphemed the name of God to do so no more; and so on as to all things in which man violates the sacred principles of righteousness. It is written in James: "Submit yourselves, therefore, to God. Resist the devil and he will flee from you. Draw nigh to God and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up."[H]
[Footnote H: James iv: 7-10.]
Because of the stress here laid upon the necessity of humility, and the people being commanded to mourn and weep, to let their laughter be turned to mourning, and their joy to heaviness, some religious teachers (like the Pharisees and scribes of old who tithed mint and anise and cummin, but omitted the weightier matters of the law, judgment, mercy and faith) give so much attention to weeping, mourning and crying aloud, in order to appear to be afflicted, that they have overlooked the weightier matters—cleansing their hands, purifying their hearts, resisting the devil and drawing nigh unto God. These ought they to do, and not leave the other—the weeping and mourning, inasmuch as it arises from a deep and heartfelt conviction of sinfulness—undone.
But at present there is too much of what Paul would call "worldly sorrow" mixed up with the idea of repentance. Too much mourning over sin, yet running into temptation; an excess of lamentation and not enough of turning away from evil; in a word, the sorrow of the world, which worketh death, is too prevalent. How weary must be the old, old story to God and angels, as well as to men—"we have done those things we ought not to have done, and have left undone those things we ought to have done!"
Then again, the sorrow of the world, the sorrow which worketh death, is too generally accepted for genuine repentance; the latter may be known and distinguished from the former by its being accompanied by a reformation of life, a turning away from that which is evil—the kind of repentance required in the Gospel, the only kind that will be accepted of God, or that savors of salvation. God, whom we esteem as a being in whom all the fullness of perfection dwells, must ever be more pleased with the substance of worship, or religion, or repentance than with the forms pertaining to it, and this is abundantly proven by instances recorded in holy writ.
In the days of Israel's captivity in Babylon, certain messengers from those who were captive, Sherezer and Regem-melech and their men, went up to Jerusalem to inquire of the prophets and priests of the Lord if Israel while in captivity should keep the fast of the fifth month, and weep, separating themselves as they had hitherto done. In answer to these inquiries the word of the Lord came through the prophet Zechariah, and he asks: "When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me? And when ye did eat, and when ye did drink, did not ye eat for yourselves and drink for yourselves? Should ye not hear the words which the Lord hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?"
He reminds them that through the former prophets he had commanded Israel to execute true judgment, to show mercy and compassion every man to his brother; to oppress not the widow and the fatherless, the stranger nor the poor; to let none imagine evil in his heart against his brother. But these things they neglected to do, and the Lord permitted their enemies to scatter them among strange nations.
As a final answer to those messengers, however, the Lord said: "These are the things which ye shall do: speak ye every man the truth to his neighbor, execute the judgment of truth and peace in your gates: and let none of you imagine evil in your heart against his neighbor: and love no false oath: for all these are things which I hate, saith the Lord." And then the Lord, on condition of their doing this, promised them that "The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness and cheerful feasts; therefore love the truth and peace."[I]
[Footnote I: Zech., chapters vii and viii.]
Surely, after the spirit of this circumstance is carefully considered, it will be admitted that I am right in my statement, that God is more pleased with the substance of repentance, than with the weeping and mourning attendant upon it; more satisfied with the reformation of the sinner, than with his affliction.
Then, how reasonable and righteous is this law of repentance! When one guilty of violating the laws of heaven desires forgiveness, the very least thing that can be expected of him is that he will refrain from doing again those things which constituted his offense, and form an honest resolution to refrain from evil.
Moreover, repentance is chiefly beneficial to the person who practices it. The commandment from God to repent—always given in connection with the declaration of the Gospel—is really nothing more than an invitation to do one's self a kindness. It can only be an abomination to fools to depart from evil. It is written, also, that "Righteousness exalteth a nation; but sin is a reproach to any people."[J]And as it is with a nation, so it is with individuals.
[Footnote J: Proverbs of Solomon.]
Again, the voice of inspiration says: "As righteousness tendeth to life, so he that pursueth evil, pursueth it to his own death." To repent, then, means to turn aside from the path which leads to death, and choose that which leads to life —to life eternal. And while the angels in heaven may rejoice over one who turns from the error of his way; yet, the chief good arising from the reformation of the sinner, is reaped by himself.
Since God, then, in this matter of repentance seeks only the good of those of whom the requirement is made, "Let the wicked forsake his wicked way, and the unrighteous man his thoughts; and let him turn unto the Lord, and he will have mercy upon him; and to our God for he will abundantly pardon."[K]
[Footnote K: Isaiah lv: 7.]
Historical illustration of the truth of the statement made by Isaiah, with which our last chapter closed, and which in effect says that the Lord will have mercy on the penitent sinner and abundantly pardon him—would be easy, whether in the experience of individuals or of peoples and nations.
When Cain was crest-fallen because the offerings of his more righteous brother were accepted. while his own half-hearted and begrudgingly- tendered offerings were rejected, the Lord said to him, "Cain, why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted?"[A]So it would seem that the Lord was just as ready to receive Cain as he was Abel, if the former would only repent.
[Footnote A: Gen. iv: 6, 7.]
In my first chapter on repentance (chapter xvii), I referred to the case of Paul's conversion, and I only name it again in order to call the reader's attention to the readiness with which the Lord forgave him fully, and made him an honored servant in his church on his turning away from his sins. In the same chapter reference is also made to the case of Zeezrom, the lawyer, to Alma, the son of the first Alma, and to the sons of Mosiah his companions, all of whom, like Paul, were among the chief of sinners, because they persecuted the Church of God; but on their sincere repentance, as in Paul's case, the Lord freely and abundantly pardoned them. Among the remarkable characters of old, perhaps none are more interesting than the person known in the Book of Ether as the brother of Jared.[B]He is the prophet whom God chose to lead away a colony from the great tower, built shortly after the flood, to the choice land of America. After this colony had been led from the tower into the wilderness, they pitched their tents in a land they called Moriancumer, by the sea-side; and here they dwelt for four years.
[Footnote B: See Book of Mormon.]
During this season of rest and peace they forgot their God, and neglected to call upon him. It seems, too, that the brother of Jared was guilty of this thing, as well as his brethren. At last the Lord appeared to the brother of Jared in a cloud, and reproved him for his neglect, and for the space of about three hours he chastened him for his sins. "And the brother of Jared repented of the evil which he had done, and did call upon the name of the Lord for his brethren who were with him. And the Lord said unto him, I forgive thee and thy brethren of their sins; but thou shalt not sin any more, for ye shall remember that my spirit will not always strive with man; wherefore, if ye will sin until ye are fully ripe, ye shall be cut off from the presence of the Lord."[C]Note how readily the Lord forgave as soon as the transgressors repented!
[Footnote C: Book of Ether, in Book of Mormon, ch. ii.]
Time would fail me to tell of Laman and Lemuel, the elder brothers of Nephi, who so frequently were in rebellion against God, and their younger brother, whom the Lord had chosen to be a leader and a prophet unto them. How often they assaulted his person, bound him with cords, scorned his teachings, rejected his warnings and trampled the message of God under their feet! Yet as often as they repented both Nephi and the Lord forgave them, and that freely.
The experience of these persons, and that of many others related in holy writ, is surely sufficient to prove the willingness of God to forgive. Yet, take one more evidence of it, not from personal experience, however, but from the spirit of the teachings of the Son of God. On a certain occasion the apostle Peter came to Jesus and said: "Lord, how oft shall my brother sin against me, and I forgive him; till seven times? Jesus saith unto him, I say not unto thee until seven times: but until seventy times seven."[D]
[Footnote D: Matt. xviii: 21, 22.]
Since the Lord requires so much mercy, such a generous spirit of forgiveness in his children, may it not be reasonably concluded—inasmuch as every noble quality that man possesses, is, in Deity, enlarged and perfected—that God is infinitely more forgiving than he has commanded his children to be? Such a conclusion, it seems to me, is but reasonable; and, indeed, it is needful that such an idea respecting the character of God, should exist in the minds of men; for, as I have remarked elsewhere, such is the weakness of man, and the frequency of his transgressions of God's law, that unless he knows that the Lord is merciful, slow to anger, long-suffering, and always ready to forgive, he would become disheartened; gloomy despair would drive hope from the soul; and, hope once destroyed, leaves man a prey to all the fiends of hell. He will then give a loose rein to every passion, and under the whip and spur of his desperation, ride recklessly to certain and everlasting destruction. He would have no good, he would know no evil. Lucifer-like, he would exclaim:
. . . "Whither shall I fly?Which way I fly is hell—myself am hell!And in the lowest deep, a lower deepStill opening wider, threatens to devour me!"
. . . "Whither shall I fly?Which way I fly is hell—myself am hell!And in the lowest deep, a lower deepStill opening wider, threatens to devour me!"
But man is rescued from this gloomy prospect by the assurance of God's longsuffering and willingness to forgive; by knowing that while man may drive compassion from his heart, God never will. Yet stay! there is something more. Because of the loving kindness of our Father in heaven, as abundantly manifested in his willingness to pardon our transgressions, let us not lay the flattering unction to our souls that we can go on sinning, carelessly and recklessly, without making any effort to resist evil, relying, nay, rather, presuming upon the kindness of God to forgive. Such a course would be doing despite to the grace of God; it would be an unmitigated insult to the Most High; a most presumptuous sin, deserving the severest condemnation.
The Lord is faithful to forgive us our sins, and to cleanse us from our transgressions,[E]but it is on condition of our repentance, that we confess our sins, and make a manly, determined effort to forsake them. Therefore, while the tender mercies of our God, and his readiness to forgive should encourage men "to pray and not faint," and by that means seek forgiveness of sins, they should also remember that it is decreed that the Spirit of the Lord will not always strive with man,[F]and that there are some sins that may not be forgiven either in this life, or in that which is to come.[G]
[Footnote E: I. John i: 9.]
[Footnote F: Gen. vi: 3.]
[Footnote G: Matt. xii: 31, 32.]
If we turn to the history of peoples and nations in order to learn the lessons which their experiences teach, we shall find that the hand- dealings of God with them as collected bodies, as well as the experiences of individuals, demonstrate the same great facts of God's long-suffering and abundant mercy, and of his willingness to pardon on the first manifestation of sincere repentance.
It was not until the antediluvians had become thoroughly corrupt, not until every imagination of the thoughts of their hearts was evil continually,[A]and they rejected the teachings of Noah, and were beyond the hope of reformation, that the Lord sent the flood upon them and cut them off that they might not perpetuate in their posterity their corruption.
[Footnote A: Gen. vi.]
Next in chronological order to the antediluvians stands the people of Jared; and from the brief history we have of them in the Book of Mormon, consisting of an abridgement of the twenty-four plates of the prophet Ether, we learn that they were frequently in rebellion against God, and continually straying from his precepts and ordinances. Yet as often as they repented he forgave them; and not only that, but supplemented that forgiveness by such periods of prosperity, that one would think that even if they knew no more than the dumb ass that merely knows his master's crib, they must have been aware that it was to their present as well as to their eternal interests to live in obedience to the will of heaven. Yet sin, individual and national, was added to sin, transgressions followed close upon the heels of each other, and secret combinations were formed for robbery and to obtain political power, spreading rapine, murder and terror throughout the land, and menacing always the security of the political fabric.
In the midst of all this the Lord labored patiently for their reformation, sending his servants, the prophets, to them, to teach them the way of life and encourage them to observe the statutes and judgments of the Lord. When persuasion failed, then warning was given of calamities and judgments, followed by the chastening hand of God; but all to no purpose; reform they would not. They killed the prophets, and persecuted those who attempted to follow their counsels until they filled up the cup of their iniquity, and the Spirit of the Lord entirely withdrew from them, and then began that series of wars in the sixth century B. C., which finally ended in the extermination of the entire people.[B]
The history of ancient Israel, as recorded in the Bible, is very similar to this. The Lord took them from the bondage of Egypt, to sanctify them a people unto himself. He gave them Moses and Aaron and other wise, faithful men to be their teachers, and led them from the dominion of Egypt towards a choice land, their journey being attended by such displays of God's glory and power as are seldom witnessed by the inhabitants of the earth. The Gospel of the Son of God was first presented to them, but when they would not abide its requirements, the law of Moses, a less excellent law, was given to be their school-master to bring them to Christ.[C]And when they complained against the free constitution that had been given them, and would no longer sustain the judges whom the Lord raised up to be their leaders, he gave them a kingdom according to their desires,[D]but warned them of the bondage to which it was liable to lead.
[Footnote B: See the Book of Ether, Book of Mormon, for their history.]
[Footnote C: Gal. iii; Heb. iv.]
[Footnote D: I. Sam. viii.]
The consequences of obedience to the laws which the Lord gave them through Moses, even before the death of that great leader, were plainly set before them; and surely the advantages that are there set forth, leave nothings to be desired, no matter how ambitious of place, power, honor, wealth, glory and dominion a nation might be. And, on the other hand, in case of their forsaking their God and his laws, the judgments, calamities, distress, wars, famines, pestilences, dishonor and destruction that follow, as a consequence of their apostasy from God, are drawn with such vividness, even down to the minutest detail, that had these things been written after they came to pass—after the threatened judgments were visited upon Israel, and especially upon Judah—in a word, if they had been written as history instead of prophecy— they could scarcely be more circumstantial than the prophetic words of Moses.[E]
[Footnote E: See Deuteronomy xxviii.]
But notwithstanding all these promises of favor and blessing on the one hand, and the forewarnings of calamity on the other, Israel rebelled against God, wholly rejected him, and trampled upon his counsels. The generous instructions of the teachers whom the Lord raised up to instruct them in the things of righteousness and true government, were unheeded. They killed the force and spirit of the law of Moses by their vain traditions. The warnings of the prophets were unheeded, and the prophets themselves were stoned and murdered. The earnest appeals of Lehi, the sharp reproofs of Ezekiel, the prophetic pleadings of Jeremiah as well as the poetic fire and more splendid prophecies of Isaiah could do no more than to bring them to a partial repentance.
These means of correction failing, there was occasional chastisement administered in wars, partial famines and seasons of captivity, to remind them that justice was not dead, though at times it appeared to sleep, and as a foretaste of the terrible wrath which would overtake them if they persisted in their rebellion and wickedness. But all this was of no avail. Neither the instructions of wise teachers, nor reproofs of special messengers from God were sufficient to bring them to repentance: Neither moving eloquence, nor prophetic warnings, nor inspired portrayals of certain calamities could soften their obdurate hearts. Even chastisement failed to produce any permanent reformation.
Finally, the Son of God came among them; but him they rejected, accused and condemned of blasphemy, before their senate, and sentenced him who did no sin to death; led him before Pontius Pilate, the Roman judge, and, under the pressure of popular clamor, compelled that functionary of the Roman government, against the sense of his better judgment, to sign the warrant for his death; and then, amid the cry of "Let his blood be upon us and our children," led him away to his crucifixion.
The climax of their apostasy and rebellion had now been reached. Nothing more to their damnation could they add. They had sowed the wind, they must now reap the whirlwind. So they have. The full fury of outraged justice and righteousness broke upon them with a force that was irresistible. The Romans under Titus besieged their city, Jerusalem, and successfully cut off all supplies of food or assistance from the surrounding country. To the horrors of war waged by the Romans was added that of civil conflict within the walls of the city, more fruitful in calamity and cruelty than the actual conflict with the Roman soldiery. As if of distress there was not already enough, famine preyed upon them, and a million people perished from lingering starvation. If men were brutal, women became fiendish, and fed upon the flesh of their own offspring.[F]
[Footnote F: An incident of this kind is thus related by Josephus: "There was a certain woman who dwelt beyond Jordan; her name was Mary, her father was Eleazar, of the village of Bethezob, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time. The other effects of this woman, had been already seized upon, such, I mean, as she had brought with her out of Persia, and removed to the city. What she had treasured up besides, as also what food she contrived to save, had also been carried off by the rapacious guards, who came every day, running into her house for that purpose. This put the poor woman into a very great passion, and, by the frequent reproaches and imprecations, she cast at these rapacious villains, she had provoked them to anger against her; but none of them—either out of the indignation she had raised against herself, or out of consideration for her case—would take away her life: and, if she found any food, she perceived her labors were for others, and not for herself, and it was now become impossible for her anyway, to find any more food, while the famine pierced through her very bowels and marrow, when also her passions were fired to a degree beyond the famine itself; nor did she consult with anything, but with her passions and the necessity she was in. She then attempted a most unnatural thing—and snatching up her son, who was a child, sucking at her breast, she said, 'O, thou miserable infant! for whom shall I preserve thee in this war, this famine, and this sedition? As to the war with the Romans, if they preserve our lives, we must be slaves. This famine also will destroy us even before that slavery comes upon us. Yet are these seditious rogues more terrible than the other. Come on; be thou my food, and be thou a fury to these seditious varlets, and a by-word to the world, which is all that is now wanting to complete the calamities of the Jews.' As soon as she had said this, she slew her son, and then roasted him, and ate the one-half of him, and kept the other half by her, concealed. Upon this the seditious came in, presently; and, smelling the horrid scent of this food, they threatened her, that they would cut her throat immediately if she did not show them what food she had gotten ready. She replied that she had 'saved a very fine portion for them;' and, withal, uncovered what was left of her son. Hereupon they were seized with a horror and amazement of mind, and stood astonished at the sight, when she said to them: 'Come eat of this food for I have eaten of it myself. Do not you pretend to be either more tender than a woman, or more compassionate than a mother; but if you be so scrupulous and do abominate this my sacrifice, as I have eaten the one half, let the rest be preserved for me also.' After which those men went out trembling, being never so much affrighted at anything as they had been at this, and with some difficulty they left the rest of that meat to the mother. Upon which the whole city was full of this horrid action immediately; and while everybody laid this miserable case before their own eyes, they trembled, as if this unheard of action had been done by themselves. So, that those that were thus distressed by the famine, were very desirous to die: and those who were already dead were esteemed happy, because they had not lived long enough, either to hear or to see such miseries." (Wars of the Jews; Josephus, Book VI: chapter iii.)
I advise my readers to compare this incident and other calamities —described by Josephus in these "Wars of the Jews"—with the prophecies which foretold these evils, found in Deuteronomy, xxviii.]
At last the Romans forced an entrance into the city, and they with sword and flame were permitted to complete the ruin so well nigh accomplished by the Jews themselves. The beautiful temple was thrown down so that not one stone was left upon another which had not been thrown down. This was done by the Roman soldiery in their mad search for gold. Jerusalem was laid waste and desolate. Hundreds of thousands of her people were put to death, and the remainder of them taken into captivity, or driven into exile.
From that time until now, for more than eighteen centuries, they have remained a broken, scattered people; despised, hated, distrusted, unfriended, oppressed; a hiss and a by-word in every land where they have sought a home. They have learned by a sad experience that it is a terrible thing to reject the tender mercies of God, and fall under his displeasure.
Turning again to the Western hemisphere, we have the experience of Israel in the East duplicated in that of the Nephites and Lamanites; the same lesson is taught by their experience, viz., that it is a fearful thing to rebel against God, and reject and fight against his truth. The half-naked American savage, with the desolation that surround him in a splendid land (I mean at the time it was discovered by the Europeans) and filled as it is with the ruins that testify to the grandeur of his departed glory, is a warning of deep significance to the nations now in the zenith of their power, not to follow in his footsteps and reject the counsels of God against themselves.
What shall I say of the cities of Tyre and Sidon, of Nineveh with her hundred gates; of Babylon, "the glory of kingdoms, the beauty of the Chaldees excellence," with her mighty walls, her strong gates and towers, her palatial residences, her magnificent temples, her hanging gardens, the wonder and admiration of all who beheld them! Where are all these? Crumbled into shapeless heaps of ruins that are scarcely sufficient to show where they once stood—nothing left of them but their names. Where, too, are the grand empires of Assyria and Babylon, of Egypt and Persia, of Macedonia and Greece? and, lastly, where is Rome, the most stupendous political fabric yet constructed by the wit of man—where are all these? Where is their strength, their glory, their pride—nay, I ask more, where are the principles that formed the basis of their constitutions, the ideas by which they were governed—principles which they expected would forever perpetuate their institutions —where are all these things, as well as the empires themselves? Like the gorgeous temples, and cloud-capped towers of the cities we have named, they have dissolved into thin air, like the baseless fabric of an empty vision. Look at your maps of today, and you shall find no line or trace of them, not even of the boundaries which once marked the extent of their dominion. All is lost except their names and their history. As in the sight of God the mountains are as unstable and transient as the clouds, so nations rise and pass away. But seek out the causes of their dissolution, look well into it, and you will find that these nations no less than the children of Israel, both Jews and Nephites, were guilty of violating righteous principles, as they understood them, of refusing to repent, and of rejecting the counsels of God, and fighting against his truth. They were guilty of oppression, pride, licentiousness; they tyrannized over the meek and lowly; they wrung from the hands of the poor the wealth their labor created, that they might consume it upon their lusts. These abominations were the causes of their overthrow, and as one reviews the rise and fall of great kingdoms, republics, and splendid empires, he concludes that Byron might well say—
There is the moral of all human tales;'Tis but the same rehearsal of the past;First freedom, and then glory—when that fails,Wealth, vice, corruption—barbarism at last:And history with all her volumes vastHath but one page!
There is the moral of all human tales;'Tis but the same rehearsal of the past;First freedom, and then glory—when that fails,Wealth, vice, corruption—barbarism at last:And history with all her volumes vastHath but one page!
What lessons are here spread out for the reading of the nations today! True, they might be offended if one should tell them that there was danger threatening them for their wickedness, for they esteem themselves righteous; so did the people of the ancient cities and kingdoms I have named. It might be held treasonable, to say that the present governments, which encumber the earth, will pass away like the others have— like the chaff of the summer's threshing floor—for they think they have laid the foundation of their respective political fabrics on so sure a basis, that they will be perpetuated forever. So thought the Babylonians, the Greeks, and especially the Romans; but they have passed away, and have left nothing behind them, but their names and the lessons which their follies and crimes teach.
But I fear you have forgotten in this long digression the subject in hand—repentance. Of the things I would have you remember, this is the sum: True repentance is sincere sorrow for sin, accompanied by a firm resolution to forsake that which is evil. The legitimate fruits of such sorrow—repentance, is a reformation of life. And if, peradventure, through weakness of human nature one should fall into transgression, even after setting his heart to work righteousness, let him not be discouraged, but repeat his repentance, and I believe the experiences I have pointed out in these pages, both individual and national, demonstrate that God is good, and "goodness still delighteth to forgive." He is merciful and willing to pardon abundantly those who are sorry for their offenses, and will make a manly effort to reform. But on the other hand, those who mock him, and presumptuously sin, thinking to impose upon his long-suffering, have need to fear, both persons and nations, for all history teaches that it is a fearful thing to fall under the displeasure of the Most High.
"Except be born again he cannot see the kingdom of God."[A]Such was the statement of Jesus to Nicodemus, a Pharisee, and a ruler of the Jews, who came to Jesus by night to be taught of him. The statement of the Son of God created no little astonishment in the mind of Nicodemus, and he inquired if a man could be born again when he was old; could he enter a second time into his mother's womb and be born. Jesus then gave an answer which was explanatory of his first statement: "Except a man be born of water and of the Spirit he cannot enter into the kingdom of God."[B]
[Footnote A: John iii: 3.]
[Footnote B: John iii: 5.]
There can be no question about being "born of water," here alluded to, having reference to water baptism administered to those who accept the Gospel, and which, as administered for the first three centuries of the Christian era, represented, most completely, a birth. The candidate for baptism being led down into the water, had his whole person immersed in it, then he was brought forth from that element, and gasped again the breath of life. In order that the resemblance of a birth in this may be clearly seen, I would remind my readers that the infant, previous to its birth, and while in its mother's womb, lives in the element of water, and is nourished by the generous tide of life which courses through her veins and visits her heart. At birth, that life which was connected with the mother is severed, the offspring comes forth from the womb, from the element of water, and breathes the air, which then becomes essential to its existence—it is born into this world. The likeness, in a general way, between this natural birth and Christian baptism, as described above, is sufficiently obvious. In both instances the persons are brought from one element into another, from the water in which they existed into the atmosphere.
Many and various have been the views held respecting this ordinance, as to its necessity, its object, to whom it should be administered, and the manner in which it should be performed. Differences of opinion on this subject have led to schisms in the Christian world, and new sects have been formed, and that because of peculiar views held in respect to baptism. But with those who are willing to take as authority absolute, the teachings of revelation as contained in the Bible, and more especially the revelations of the Lord in these days, there need be no confusion in relation to any of these questions that have perplexed men in regard to this ordinance.
The necessity of water baptism may be maintained upon the broad grounds that it is a commandment from God; for, as I have already shown in preceding chapters, the conditions of man's salvation may be summed up, in general terms, thus—the implicit and complete obedience to the commandments of God; and, as it can be proven that baptism is a general commandment to all who would be saved, therefore it follows that baptism must be one of the things necessary to salvation.
That baptism is a general commandment all may learn who will take the trouble to make inquiry in respect to it. John the Baptist informs us that God sent him to baptize with water and to testify of him who was to come after him, and who was to baptize with the Holy Ghost;[C]and those who refused to hearken to his teachings and to be baptized of him "rejected the counsels of God against themselves."[D]
[Footnote C: John i: 33.]
[Footnote D: Luke vii: 30.]
Jesus, himself, also, had those baptized who accepted his teachings; and, indeed, soon after he began his public ministry, it was commonly reported that he made and baptized more disciples than John,[E]and when he gave his last great commission to his apostles, just on the eve of his departure from them, he said:
[Footnote E: John iv: 1, 2.]
"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you."[F]
[Footnote F: Matt. xxviii: 19, 20.]
When the apostles began the execution of this commission, which was during the first pentecost after it was given them, Peter commanded those who had been converted through his teachings, to be baptized in the name of Jesus Christ for the remission of their sins, and then he promised them the Holy Ghost.[G]Thus we see there can be no question as to baptism being a general commandment, and one of the conditions of man's salvation, and that being true, how can that condition be neglected and still the blessing of salvation obtained?
[Footnote G: Acts ii: 37, 38.]
I may say further, by way of argument on the necessity of baptism, that one may reasonably conclude that the Lord does not deal with non- essentials, or require that which is not necessary of his children; therefore from the fact that God has commanded men to be born again, as well of water as of the Spirit; in other words, to be baptized of both water and the Spirit, it may be taken for granted that this baptism is essential to salvation. To question it being necessary, to say nothing of thrusting it aside as non-essential, is to sit in judgment upon the wisdom of God, who has ordained it as a means of salvation to man.
Is it necessary to be born naturally in order to obtain life? All will answer: "Yes, we know of no other way, no other means by which life is obtained." So likewise is it necessary that men should be born into the heavenly kingdom, as well of water as of the Spirit, in order to attain unto spiritual life in the kingdom of God; and without being born of the water and of the Spirit, Jesus himself declares that the kingdom of God cannot be seen, it cannot be entered into—[H]therefore baptism must be necessary to an entrance into the kingdom of God; and as there is, and can be, no salvation outside of that kingdom, baptism must be necessary to salvation. Not that there is saving virtue in the water itself, but the ordinance derives its virtue from the fact of its being appointed by the Lord as a means of grace to man.
[Footnote H: John iii: 3, 5.]
Again, I would ask, is a forgiveness of sins necessary to salvation? I think there can be but one answer to that question, and that in the affirmative. Now, we are informed by both Mark and Luke that John the Baptist "Did baptize in the wilderness, and preach the baptism of repentance for the remission of sins;" and Peter commanded the multitude on Pentecost to "repent and be baptized in the name of Jesus Christ for the remission of sins;"[I]hence it appears that baptism is the means appointed through which forgiveness of sins is obtained, and since it is evident that men cannot be saved in their sins, and remission of sins comes through baptism, therefore baptism is necessary to salvation.
[Footnote I: Acts ii: 38.]
The necessity of baptism is further demonstrated in the experience of Paul and the devout Gentile, Cornelius, as related in the Acts of the Apostles. It will be remembered that Paul, at first, was a great persecutor of the saints, and that, while on the way to Damascus for the purpose of persecuting them, the Lord Jesus appeared unto him, in a pillar of light, above the brightness of the sun, and demanded of Paul, "why persecutest thou me?" To which the trembling Paul said, "who art thou, Lord?"
"I am Jesus whom thou persecutest," was the reply. "Lord," said Paul, "what will thou have me to do?" "And the Lord said unto him, arise and go into the city, and it shall be told thee what thou must do."
Then the Lord sent an angel to his servant, Ananias, living in Damascus, and directed him to go to Paul; and when Ananias came into the presence of Paul, after announcing to him that the Lord had chosen him for a witness for himself he said: "And now, why tarriest thou? arise and be baptized, and wash away thy sins, calling on the name of the Lord."[J]
[Footnote J: Acts ix. ch.; also the xxii. and xxvi. chapters same book.]
Thus Paul learned what the Lord would have him to do; and is it not a fair inference that it is necessary for all sinners to do likewise, viz., to be baptized, and wash away their sins?
Cornelius, the devout Gentile to whom we have alluded, was a man who prayed much, gave alms to the poor, and indeed was especially loved of the Lord. An angel was at last sent to him, to assure him that his alms and his prayers had come up in remembrance before the Lord, and this messenger also told him to send men to Joppa where he would find one Peter, "And he shall tell thee what thou oughtest to do,"[K]or, as Peter afterwards expressed it, in relating the circumstance to his fellow apostles—"send men to Joppa, and call for one Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved."[L]
[Footnote K: Acts x: 6.]
[Footnote L: Acts xi: 13, 14.]
After Peter went into the house of this devout Gentile and heard of the mercies of God to him, he preached Christ unto him and his household, and as he spake of Jesus and the plan of salvation wrought out for mankind by him, the Holy Ghost was poured out upon them as a witness to Peter that the Gospel was for the Gentiles as well as for the Jews. Then, turning to those that were with him, Peter said: "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord."[M]
[Footnote M: Acts x: 47, 48.]
Notwithstanding the general righteousness of Cornelius, and his acceptance with God, it became necessary that he should be instructed in the Gospel, and taught words whereby he and his house should be saved; and, in connection with other things that they were taught as necessary for their salvation, was baptism.
Paul, in writing to the Corinthian saints, uses this expression, which to the world sounds strange and incomprehensible: "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?"[N]And if baptism, as some maintain, is not essential to salvation, I would ask, why then was it considered necessary, by the primitive Christians, that there should be such a thing as baptism for the dead?[O]Is it not conclusive, that if it was necessary for some one to be baptized for the dead who had not had the privilege of attending to that ordinance for themselves, that baptism is essential to salvation?
[Footnote N: I Cor. xv: 29.]
[Footnote O: The subject of salvation for the dead is treated at length in a subsequent chapter, hence I enter into no explanation here.]
But now to come to the most positive of all passages in the New Testament upon this subject: Jesus when he commissioned his apostles used this language: "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not" [and consequently fails to repent, be baptized or perform any other act of obedience] "shall be damned."[P]Here the matter is before us in the most unequivocal terms; those who believe and are baptized have the sure promise of God that they shall be saved; while those who believe not, and therefore are not baptized, are threatened with condemnation.
[Footnote P: Mark xvi: 15, 16]
I have thus far, confined my illustrations and arguments—upon the necessity of baptism—to the Jewish scriptures. I have done so, because the young Elders, into whose hands this work will fall, will doubtless be called upon to teach this principle, and support it in the main, upon the authority of what is written in the Bible. But if we turn to the Nephite scriptures, the Book of Mormon, we shall find it sustains the same views in respect to the necessity of baptism, as the Jewish scriptures.
The Lord revealed to the first Nephi, in a vision, very much of the life and labors of the Son of God, although the said Nephi flourished in the fifth century B. C. Among other things, it was revealed to him, that the Son of God would be baptized in water by a prophet who should be raised up for that purpose. Subsequently, when Nephi desired to impress his brethren with the importance and necessity of baptism, he said:
"I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Son of God, which should take away the sins of the world. And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfill all righteousness, O then, how much more need have we, being unholy, to be baptized, yea even by water. And now I would ask of you, my beloved brethren, wherein the Lamb of God did fulfill all righteousness in being baptized by water? Know ye not that he was holy. But notwithstanding he being holy, he showeth unto the children of men, that according to the flesh, he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. * * * And again, it showeth unto the children of men the straightness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them. And he said unto the children of men, Follow thou me. Wherefore, my beloved brethren, can we follow Jesus, save we be willing to keep the commandments of the Father? And the Father said. Repent ye, repent ye, and be baptized in the name of my beloved Son. And also, the voice of the Son came unto me, saying, He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore follow me, and do the things ye have seen me do."[Q]
[Footnote Q: Book of Mormon, II. Nephi xxxi.]
The first Alma's teachings are in accord with this: "And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you. I speak by way of commandment unto you who belong to the church; and to those who do not belong to the church, I speak by way of invitation, saying. Come and be baptized unto repentance, that ye also may be made partakers of the fruit of the tree of life."[R]
[Footnote R: Alma ix: 26, 27.]
The plain and fair inference from this last clause is, that those who refused to be baptized, wouldnothave right to the tree of life.
Further on in his book, he says: "And not many days hence, the Son of God shall come in his glory; * * * And behold he cometh to redeem those who will be baptized unto repentance through faith on his name."[S]
[Footnote S: Alma v: 61,62.]
Here, again, the fair inference is, that those who would reject baptism, could not be redeemed; hence the necessity of baptism.
Turning to the revelations which the Lord has given in this dispensation, in which he commissioned men to preach the Gospel, he said: "Go ye into all the world, preach the Gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost; and he that believeth and is baptized shall be saved, and he that believeth not shall be damned."[T]
[Footnote T: Doc. and Cov., sec. lxviii: 8-10.]
Still more emphatic, perhaps, because it leaves nothing to implication, is the passage which reads (and this, too, is in connection with sending out men to preach the Gospel): "He that believeth and is baptized shall be saved, and he that believeth not, and is not baptized, shall be damned."[U]
[Footnote U: Doc. and Cov., sec. cxii: 29.]
Thus in the present dispensation, as well as in the former ones, committed to the Jews and Nephites, the necessity of baptism is beyond all question.
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 withwaterunto 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 washingfor the remission of sinsin regeneration, and lives according to what Christ has taught."[K]
[Footnote K:Second Apologyof 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 theremission 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.