Having shown from all worthy sources of information that baptism is for the remission of sins, and that necessarily repentance and faith precede it, and, moreover, are pre-requisites thereto; it follows as a logical sequence of these facts, that baptism can only be properly administered to those capable of exercising faith in God, and repentance of sin. Therefore the baptism of infants, or of children of such tender years that they are unable to comply with these conditions —is not in accordance with the requirements of the Gospel, and is solemn mockery before God.
The consideration of just two facts, it seems to me, is sufficient to destroy the doctrine of infant baptism; first, the fact that baptism is for the remission of sins; and, second, that infants are incapable of committing sin, cannot repent, and therefore have nothing to be baptized for.
To avoid the irresistible force and right conclusion of this logic, however, those who stand for infant baptism tell us that the baptism of the infant is not for the remission of any actual sins committed by the child, but for original sin. The Roman Catholics teach: "In baptism all infants, without any disposition on their part being required, are cleansed from the stain of original sin, taken into God's favor, made members of Christ's mystical Body, and heirs of the kingdom of heaven. They are thus regenerated, that is, in our Savior's own words, 'born again of water and the Holy Ghost.' As they have contracted the stain of original sin without their knowledge and personal co-operation, so they are freed from sin without their knowledge; and the disposition necessary for grown up persons is not required of them; for infants are incapable of any reasoning act."[A]
[Footnote A: Catholic Belief [Bruno] p. 58.]
But this position does not help the matter any. The fact remains, that whatever "stain" "original sin" fixes upon the individual, it is done without the exercise of his agency; and, as said above, "without his knowledge." Then how, I ask, can he be held responsible for it, or any requirement, in justice, be made of him to remove the "stain" when it was fixed upon him without the exercise of his will, "without his knowledge," and was a thing which he was powerless to prevent? The system of theology which teaches that God would condemn the child that failed to receive baptism, because of this "stain" fixed upon him by "original sin"—is not only unreasonable, it is damnable. It represents God as a cruel monster, and drives both justice and mercy from the economy of heaven.
It is true that from the fathers the children may inherit concupiscence; by that I mean a blind inclination to do evil, in one or more directions. Certain passions or mischievous appetites tending to sinfulness is not unfrequently stamped upon the offspring by the parents, or, as figuratively expressed by one of old, the parents eat sour grapes, and the children's teeth are set on edge.[B]But the children are not responsible for that; and, as the Catholic church teaches this blind, involuntary inclination to evil of our lower nature, is not of itself sinful unless it be consented to by the human will, or rendered strong by bad and not retracted habit.[C]It is not until the will assents to that which knowledge and experience tell the individual is sinful, that responsibility begins to attach to him. When knowledge instructs the understanding as to that which is good and that which is evil, and the will becomes conscious of its power to assent to the evil or withhold its approval, then the individual becomes accountable before God, and may reasonably be expected to be held answerable for his acts. But it is a noted principle, both in moral philosophy and theology, "that there is no sin where there is no will;" and I would add, there can be no will where there is no knowledge.
[Footnote B: Jeremiah xxxi: 29.]
[Footnote C: Catholic Belief (Bruno), ch. iii. 8]
I know of no sect or party, however, or individual even, who maintains that infants should be baptized for this concupiscence. Indeed it is most apparent that baptism does not affect this natural tendency to evil, since it is as marked in children who have been baptized in their infancy as those who have not. As before stated, in substance, the admission that baptism is for the remission of sin is fatal to the doctrine of infant baptism, as they are incapable of actual sin; and, "original sin" and concupiscence being fastened upon them without their knowledge, and by circumstances they were powerless to prevent, they cannot be held accountable for them, and should not be required to be baptized for them.
So far I have confined my remarks to that class of people believing in infant baptism who maintain also that baptism is for the remission of sins. There are others, however, who do not so regard baptism; but who look upon it merely as an ordinance by which entrance is gained unto the spiritual kingdom of Christ. But this position does not help out the doctrine of infant baptism. It is only by actual sin, by willful violations of God's holy laws that men become aliens and foreigners to the kingdom of God,[D]and, as infants and children not yet arrived at the years of accountability are incapable of such violations of law, they are not aliens to the kingdom of Christ; they are natural heirs to it, and, in the days of their innocence, form part of it, for Jesus himself said: "Suffer little children to come unto me: for of such is the kingdom of heaven." Therefore, being already in the kingdom of Christ, and forming part of it, they have no need of being initiated into it by baptism or any other ceremony; it is only those who have made themselves foreigners and aliens through transgression of the laws of God that have need to repent of their sins, through baptism obtain a remission of them, and thus be brought back to the state of children, without sin, and into the kingdom of Christ.
[Footnote D: Col. i: 21, 22.]
There is nothing in the scriptures which authorizes the doctrine of infant baptism. It is an invention by man, pure and simple.
It is true that Jesus said, when some of his disciples reproved the people for bringing their children to the Master to be blessed, "Suffer little children, and forbid them not to come unto me; for of such is the kingdom of heaven."[E]But he did not baptize them. He only laid his hands on them, and blessed them. There is nothing in the passage which warrants the assumption that he commanded them to come unto him by baptism.
[Footnote E: Matt. xix.]
Indeed, I believe it is generally conceded that the doctrine of infant baptism was not introduced in the first century at all. The first notice we have of its existence is by Tertullian, appearing against it as a zealous opponent, in the latter years of the second century, "A proof," says Dr. Neander, "that it was not then usually considered as an apostolic ordinance; for, in that case, he would hardly have ventured to speak so strongly against it."[F]
[Footnote F: Church History (Neander), Vol. I, p. 362.]
"As faith and baptism are constantly so closely connected together in the New Testament, an opinion was likely to arise that where there could be no faith there could also be no baptism. It is certain that Christ did not ordain infant baptism. * * * We cannot prove that the apostles ordained infant baptism; from those places where the baptism of a whole family is mentioned[G]we can draw no such conclusion, because the inquiry is still to be made whether there were any children in those families of such an age that they were not capable of any intelligent reception of Christianity."[H]
[Footnote G: Acts xvi: 33; I. Cor. i: 16.]
[Footnote H: Church History (Neander), Vol. I, p. 360.]
The strongest contradiction to this erroneous doctrine, however, comes from the Book of Mormon. It appears that there arose some disputations among the Nephites about this matter, and Mormon inquired of the Lord in respect to it, and sent the answer he received, through the inspiration of the Holy Ghost, to his son Moroni, and with it I shall close my remarks on this subject:
"Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous, but sinners to repentance; the whole need no physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me.
"And after this manner did the Holy Ghost manifest the word of God unto me; wherefore my beloved son, I know that it is solemn mockery before God, that ye should baptize little children.
"Behold I say unto you, that this thing shall ye teach, repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children; and they shall all be saved with their little children.
"And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins.
"But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter of persons; for how many little children have died without baptism?
"Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell.
"Behold I say unto you, that he that supposeth that little children need baptism, is in the gall of bitterness, and in the bonds of iniquity; for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell.
"For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism* * * .
"Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.
"And he that saith, that little children need baptism, denieth the mercies of Christ, and setteth at nought the atonement of him and the power of his redemption.
"Wo unto such, for they are in danger of death, hell, and an endless torment. I speak it boldly, God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment seat of Christ.
"For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all they that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing.
"But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works.
"Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation and under the curse of a broken law."[I]
[Footnote I: Moroni, ch. viii.]
There still remains to be discussed, in connection with baptism, one thing more—the manner of administering it.
In relation to this matter there is much division among professed believers of the Bible. One class maintaining that the immersion of the whole body in water is the only manner in which baptism can be administered; that immersion, in fact, and immersion only, is baptism. Others, however, while they admit that immersion is baptism, claim that it may be performed in some other manner, by sprinkling or pouring water on the candidates for the ordinance.
Both parties appeal to the original Greek from which baptism and the verb baptize is derived, one insisting that it means immersion, and to immerse only; while the others insist that in some connections the words in the original may mean sprinkling or pouring as well as immersion and to immerse. And as the commandment given to the apostles to baptize all nations[A]is given without any reference to the manner in which the ordinance is to be administered, they maintain it is immaterial whether it is done by immersion or by sprinkling or pouring.
[Footnote A: Matt. xxviii, 19.]
It cannot be denied that an array of respectable testimony may be drawn up in favor of both theories; but when the meaning of the terms are interpreted in the light of the practice of the early Christians, those who received the doctrine of baptism from the apostles and other servants of Christ—nay, if interpreted by the manner in which these very apostles administered the ordinance—it is evident that immersion alone is the proper method for baptizing for the remission of sins, and initiation into the Church of Christ, whatever other signification may be attached to the words in other connections; for nothing is more evident than that immersion is the manner in which baptism was administered by them.
Of John the Baptist it is written: "And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of himin the River Jordan;"[B]and to this agrees also the testimony of Matthew.[C]
[Footnote B: Mark i: 4.]
[Footnote C: Matt. iii: 5, 6.]
Again it is said of him that he baptized "in Ænon near Salim, because there was much water there".[D]And it is said that "Jesus, when he was baptized went up straightway out of the water;"[E]from which it is evident that he had been down in the water. From these circumstances, that is, from his baptizinginJordan, and near Salim "where there was much water," and from Jesus going up out of the water after his baptism, there can be no question but John baptized by immersion; and there is nothing to lead us to suppose that he baptized in any other manner.
[Footnote D: John iii, 23.]
[Footnote E: Matt. iii: 16; Mark i: 10.]
Take an account of a baptism which took place after the crucifixion of Messiah, and we shall find the same method of administering the ordinance observed. I allude to the baptism of the chamberlain of Queen Candace, by Philip. This person was met by Philip in the highway, and being invited to ride in the chamberlain's carriage he taught him the Gospel. On belief taking hold of the chamberlain, as they came to certain water, he inquired of Philip what hindered him from being baptized. To which Philip answered: "If thou believest with all thine heart thou mayest. And he answered and said: I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit caught away Philip that the eunuch saw him no more."[F]
[Footnote F: Acts viii: 36-39.]
There can be no two opinions as to the manner in which the eunuch was baptized—it was by immersion. It would seem, too, that had Philip been aware of any other method, that is, had he understood that sprinkling or pouring would answer the purpose, he never would have put himself and the chamberlain to the inconvenience of going down into the water. It is a fair inference, under all the circumstances, that Philip knew of no other method of baptism than by a burial in the water.
We have already referred to baptism being spoken of as being "born of water,"[G]and to those paragraphs I call the attention of my readers again. It will be seen that immersion best carries out that idea; indeed, it is only by immersion and being brought forth out of the water, in which a person is brought from one element (water) into another (air), that a birth is represented. Sprinkling or pouring does not represent a birth.
[Footnote G: Chapter xxi.]
In writing to the saints of Rome, Paul says; "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we areburiedwith 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 beenplantedtogether in the likeness of his death, we shall be also in the likeness of his resurrection."[H]
[Footnote H: Rom. vi: 3-5.]
In writing to the saints of Colosse, the same apostle reminds them that they had been "buriedwith him [Christ] in baptism, wherein also ye are risen with him through the faith of the operation of God who hath raised him from the dead."[I]
[Footnote I: Col. ii: 12.]
In these passages the terms "buried" and "planted" are in plain allusion to the manner in which the saints had received the ordinance of baptism, which could not have been by sprinkling or pouring, as there is no burial or planting in the likeness of Christ's death, or being raised in likeness of his resurrection in that; but in immersion there is, and hence we conclude from all these circumstances that baptism among the saints of God in those days was by immersion, and by immersion alone.
Turning to other sources than the scriptures for information, we shall find that the statement that immersion alone was practiced by the early Christians, say for at least nearly three centuries, is sustained by the most respectable testimony.
Speaking of baptism in the first century. Dr. Mosheim says: "In this century, baptism was administered in convenient places, without the public assemblies; and by immersing the candidates wholly in water."[J]
[Footnote J: Mosheim's Church History (Murdock), third edition, Vol. I, page 87.]
Of the second century, the same learned author says: "Twice a year, namely, at Easter and Whitsuntide, * * * baptism was administered by the bishop, or by the presbyters acting by his command and authority. The candidates for it were immersed wholly in water, with invocation of the sacred Trinity, according to the Savior's precept."[K]
[Footnote K: Ibid, p. 137.]
Indeed, the first deviation from baptizing by immersion, occurs in a case recorded by Eusebius, as happening in the third century. He alludes to it in these detracting terms: "He [Novatian] * * * fell into a grievous distemper, and it being supposed that he would die immediately, he received baptism (being sprinkled with water), on the bed where he lay, (if that can be termed baptism): Neither when he had escaped that sickness, did he afterwards receive the other things which the canon of the church enjoineth should be received."[L]
[Footnote L: Eusebius Eccl. Hist. b. vi, ch. 43.]
Even down to the close of the thirteenth century baptism by immersion was the rule and sprinkling and pouring the exception.
Notwithstanding all these arguments, which are in their character so conclusive, many worthy people there are whom they fail to convince. What does this fact argue? That those who fail to understand that baptism must be by immersion are woefully ignorant, or their understanding willfully perverse? No; I would suggest that to them the evidence is simply insufficient and unauthoritative, and that the fact of it being so argues that there is need of some further instruction from the Lord on the subject than is contained in the Bible; that there is need of further revelation from God to settle the question.
In ushering in the Gospel in this dispensation the instruction so much needed was given in April, 1830, and is as follows: "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."[M]
[Footnote M: Doc. and Cov., sec. xx: 73, 74]
The Book of Mormon is equally plain on this point. When Jesus gave authority to his servants among the Nephites to baptize, he said to them: "Verily I say unto you, that whosoever repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying. 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. And then shall ye immerse them in the water and come forth again out of the water. And after this manner shall ye baptize in my name."[N]
[Footnote N: III. Nephi xi: 23-27.]
There can be no question as to how baptism should be administered after such instruction as this; while the very pressing need of such a revelation to the Christian world is a great evidence in support of its divine inspiration.
He who said a man must be born again—born of water, said also that he must be born of the spirit;[A]and it is to that birth, or baptism of the Spirit that we now direct the attention of the reader.
[Footnote A: John iii: 5.]
John the Baptist made reference to this matter when he was preaching repentance and baptism throughout Judea. He told the people that he truly baptized with water, but one should come after him, mightier than he was, who would baptize them with the Holy Ghost,[B]Afterwards he bore record that Jesus of Nazareth was he of whom he spake. "I saw," said he, "the Spirit descending from heaven like a dove, and it abode upon him [Jesus]. And I knew him not; but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw and bear record that this is the Son of God."[C]
[Footnote B: Mark, i: 7, 8.]
[Footnote C: John i: 32-34, in connection with verse 29-31.]
Jesus frequently alluded to this baptism of the Holy Ghost and the powers that a possession thereof would impart to those who received it; and, finally, after his death and resurrection, and just previous to his departure from among his disciples in Judea, he said to them: "Wait for the promise of the Father, which * * * ye have heard of me. For John truly baptized with water but ye shall be baptized with the Holy Ghost not many days hence."[D]The reference to the promise made through John the Baptist is obvious; and the disciples who had anxiously looked for its accomplishment, were now informed that its fulfillment was not many days hence.
[Footnote D: Acts i: 4, 5.]
The promise was fulfilled, for in about seven days[E]after the Messiah's ascension, on the day of Pentecost, the disciples being assembled with one accord, in one place, "Suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave them utterance."[F]
[Footnote E: Pentecost came fifty days after the Passover, on which day the Lord Jesus was crucified. Allowing that he laid three days in the tomb, and was with his disciples forty days after his resurrection (Acts i: 3), forty-three days of the fifty between Passover and Pentecost was accounted for, leaving but seven between his ascension and the day of Pentecost, when the promise of the baptism of the Spirit was fulfilled.]
[Footnote F: Acts ii; 2-4.]
Thus was the promise made by John and repeated by Messiah fulfilled.
I have been particular to call attention to this promise, and its fulfillment, because a similar promise is made to all men of all nations, and in all generations wherever and whenever the Gospel is proclaimed. The promise I allude to was made on this very same day of Pentecost, on which the promise of John and Messiah was fulfilled.
Peter, under the inspiration of the Holy Ghost, so abundantly given to himself and companions on that day, preached a discourse which convinced thousands that Jesus was both Lord and Christ, the Savior of the world; and in answering the question of the multitude as to what they should do, after telling them to repent, and to be baptized in the name of Jesus Christ for the remission of their sins, he added: "And ye shall receive the gift of the Holy Ghost: for the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call."[G]
[Footnote G: Acts ii: 38.]
I call attention to the universality of this promise. It was made to those who were listening to the apostles, but not to them alone, it extended to their children, to them also that were afar off—to those who were a hundred years off, or five hundred, or five or ten thousand years off; the promise was to them; and as if this was not sufficiently universal, the apostle adds, "even to as many as the Lord our God shall call"—call, to what? to as many, of course, as are called to yield obedience to the Gospel— to all such the promise extends.
As the promise made by John was repeated and emphasized by the Savior, so, likewise, has this general promise, made by the apostle Peter been repeated and emphasized by the Lord, in restoring the Gospel to the earth in this dispensation in which we live. To the first Elders of the Church in our day, he said: "As I said unto mine apostles, even so I say unto you, for ye are mine apostles * * * Therefore * * * I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost."[H]So, to those who have faith in the revelations which the Lord has given through the Prophet Joseph Smith, the promise of the Holy Ghost is repeated, and assurance is made doubly sure.
[Footnote H: Doc. and Cov., sec. lxxxiv: 63, 64.]
The necessity of this baptism of the Holy Ghost is made apparent, first, by the plain declaration of the Savior himself, wherein he says, except a man is born of the Spirit as well as of the water, he cannot enter into the kingdom of heaven;[I]and of course outside of the kingdom of heaven there can be no salvation, nor perfect happiness; second, its necessity appears from the very nature of things.
[Footnote I: John iii: 5.]
Through water baptism is obtained a remission of past sins; but even after the sins of the past are forgiven, the one so pardoned will doubtless feel the force of sinful habits bearing heavily upon him. He who has been guilty of habitual untruthfulness, will at times find himself inclined, perhaps, to yield to that habit. He who has stolen may be sorely tempted, when opportunity arises, to steal again. While he who has indulged in licentious practices may again find himself disposed to give way to the seductive influence of the siren. So with drunkenness, malice, envy, covetousness, hatred, anger, and, in short, all the evil dispositions that flesh is heir to.
There is an absolute necessity for some additional sanctifying grace that will strengthen poor human nature, not only to enable it to resist temptation, but also to root out from the heart concupiscence—the blind tendency or inclination to evil. The heart must be purified, every passion, every propensity made submissive to the will, and the will of man brought into subjection to the will of God.
Man's natural powers are unequal to this task; so, I believe, all will testify who have made the experiment. Mankind stand in some need of a strength superior to any they possess of themselves, to accomplish this work of rendering pure our fallen nature. Such strength, such power, such a sanctifying grace is conferred on man in being born of the Spirit—in receiving the Holy Ghost. Such, in the main, is its office, its work.
I do not draw such a conclusion directly from any one passage of scripture, but from the whole tenor of the teachings of the servants of God, in both ancient and modern times.
We shall see, presently, that it is this spirit which reproves the world of sin, of righteousness and judgment, that it guides into all truth, takes of the things of the Father and reveals them unto the children of men and testifies that Jesus is the Christ These things increase knowledge and faith; and as the foundations of knowledge and faith are broadened and deepened so are the powers to work righteousness increased.
We shall see also that the fruits of this spirit are goodness, righteousness, truth, love, joy, peace and gentleness, and as these things are increased in the soul, viciousness and impurity are rooted out, until the whole man is changed and in very deed becomes a new creature in Christ Jesus—is numbered among the pure in heart, and blessed are the pure in heart, for they shall see and dwell with God.
The reader has observed, perchance, that John the Baptist was sent to preach repentance and baptism before the coming of him who was to baptize with the Holy Ghost. We may also have observed in the teachings of Peter on the day of Pentecost, after his arguments and the power of the Spirit by which he spake had aroused belief in the minds of the people, that he required them to repent and to be baptized for the remission of their sins before he gave them the promise of the Holy Ghost.
If we turn to the account given in the Acts of the Apostles of the conversion of the people of Samaria, we shall find the same order observed. Philip went down to that city, taught them the word, which they believed, they repented of their sins, and were baptized; then Peter and John came and conferred upon them the Holy Ghost.[A]
[Footnote A: Acts viii.]
Then, again, when Paul found a number of men in Ephesus, who claimed to have been baptized unto John's baptism, yet had not so much as heard of the Holy Ghost, Paul was careful to re-baptize them—since there seemed to be some doubt as to the validity of their first baptism—before he conferred upon them the Holy Ghost.[B]
[Footnote B: Acts xix.]
It appears from these circumstances that faith, repentance, and baptism, precede the reception or baptism of the Holy Ghost, and are, in fact, prerequisites to a reception of it. This order, in respect to these principles and ordinances, is further sustained by other passages of scripture.
Just previous to his crucifixion, Jesus said to the apostles: "I will pray to the Father, and he shall give unto you another Comforter, that he may abide with you forever; even the Spirit of truth,whom the world cannot receivebecause it seeth him not, neither knoweth him."[C]It is evident from this that the world cannot receive the Holy Ghost. And now, who are the world? I answer, those who have not yet put on Christ; or, in other words, those who have not yet entered into the kingdom of God, through faith in God and Christ, repentance and baptism. They are the world; and, according to the word of the Master, they cannot receive the Holy Ghost.
[Footnote C: John xiv: 16, 17.]
Again: When Peter and other apostles were brought before the senate of the Jews, accused with intent to bring the blood of Messiah upon them, Peter answered: "The God of our fathers raised up Jesus whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost _whom God hath given to them that obey him_."[D]Not, mark you, to them who have not obeyed him. This is in harmony with the statement that the world cannot receive the Holy Ghost, and also with the other cases we cited where the order in presenting the Gospel to the people was faith in God and Christ, repentance, baptism for the remission of sins, and then the reception of the Holy Ghost.
[Footnote D: Acts v: 24-32.]
There is an exception, however, to this rule in the New Testament: the case of Cornelius the devout gentile;[E]and for this exception there was a special reason. It seems that the apostles applied the narrow and contracted views of the Jews to the Gospel. They thought it was to be confined to the house of Israel—to those of the circumcision. They appeared slow to understand that in Jesus Christ all the nations and peoples of the earth were to be blessed, the gentiles as well as the Jews. Consequently, when the time had come to send the Gospel to the gentiles, the Lord opened the way by sending an angel to Cornelius to tell him that his prayers and alms had come up for a memorial before the Lord, and to direct him to send men to Joppa for Peter, who would tell him what he ought to do.[F]He at once obeyed the heavenly injunction.
[Footnote E: Some also note the case of Paul as an exception to the rule, but I think this an error It is true Ananias, on entering the house where Paul was, put his hands on him and said: "The Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately," the historian tells us, "there fell from his eyes as it had been scales; and he received sight forthwith, and arose and was baptized." (Acts ix: 17, 18.) But in all this I see nothing to warrant the assumption that he received the Holy Ghost prior to his baptism.]
[Footnote F: Acts x: 1-8.]
Meantime the Lord prepared Peter to go to the gentiles. In vision he beheld a great net lowered down from heaven, filled with all manner of beasts, and a voice cried unto him, "Rise, Peter, kill and eat. But Peter said. Not so. Lord, for I have never eaten anything that is common or unclean." "What God hath cleansed, that call not thou common," said the voice.[G]This was done thrice, and before he had wholly concluded what the vision could mean, the messengers from Cornelius were at the gate,—and the Spirit told him to go with them, for the Lord had sent them.
[Footnote G: Acts x: 9-17.]
That Peter understood the import of this vision to be that the Gospel was for all mankind, for all races and nations, is evident from the fact that when on the following day he went with the messengers to the house of Cornelius, he said to him: "Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean. Therefore come I unto you without gainsaying, as soon as I was sent for."[H]
[Footnote H: Acts x: 28.]
Cornelius related to him his vision and expressed himself as ready to receive the commandments of God. Then Peter preached to him Christ and him crucified and that whosoever believed on him should have remission of sins. And "while Peter yet spake these words, the Holy Ghost fell on all them that heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues and magnify God. Then answered Peter, 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."[I]
[Footnote I: Acts x: 44-48.]
Afterwards, when they of the circumcision complained of Peter going to them who were uncircumcised, he related the whole matter to them, and testified that as he began to speak to Cornelius and his kindred, "the Holy Ghost fell upon them, as on us at the beginning. * * * Forasmuch, then, as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God."[J]When they heard this they held their peace, and the saying went abroad that God had also to the gentiles granted repentance unto life.
[Footnote J: Acts xi: 15-17.]
The object for deviating from the order in which the principles and ordinances of the Gospel follow each other is obvious—it was that the Jews might have a witness from God that the Gospel was for the gentiles as well as for their own nation. But according to the scriptures, and, I may say, according to the nature and relationship of these several principles and ordinances of the Gospel to each other, the reception of the Holy Ghost comes after repentance and baptism.
In Writing to the Corinthian saints who had received the Holy Ghost, Paul says: "What? know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God?"[K]
[Footnote K: I. Cor. v: 19]
And again: "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy."[L]
[Footnote L: I. Cor. iii: 16, 17.]
From these passages this much is learned: that the man who receives the Holy Ghost becomes a temple thereof, even the temple of God; and since it is decreed that if a man defiles the temple of God him will God destroy, it may be reasonably inferred that the Holy Ghost dwells not in unholy temples; hence, through faith in God, sincere repentance of all sins, and baptism for the remission of them, man cleanses his temple, his body, that it may be a fit dwelling place for the Holy Ghost.
Thus faith, repentance, water baptism, and then the baptism of the Spirit is the order in which these principles stand, both according to the teachings of the scriptures, and the nature of the things themselves: the one leading up logically to the other, which follows in beautiful and harmonious sequence.
The manner in which the saints under the teachings of the apostles received the baptism of the Holy Ghost was through the laying on of hands. In proof of this I call attention once more to the labors of Philip in the city of Samaria.
It is already known how he taught them the Gospel, how they believed it and were baptized; then we are informed that "when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost."[A]
[Footnote A: Acts viii: 14-17.]
Previous to the labors of Philip among the Samaritans, one Simon Magus, a magician, had given it out that he himself was some great one, and his influence among the people was considerable. But he, too, became converted to the teachings of Philip, and was astonished at the power which attended his administrations, for the sick were healed, the lame were cured, and unclean spirits cast out of those who were possessed of them. Afterwards when the apostles John and Peter came and conferred the Holy Ghost upon those whom Philip had baptized, Simon was present: "And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying. Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money."[B]
[Footnote B: Acts viii: 18-20.]
Paul, it will be remembered, found a number of men at Ephesus who claimed to have been baptized unto John's baptism, but when Paul questioned them as to the Holy Ghost, they had not heard even that there was such a spirit. So doubting the validity of their baptism, he re-baptized them; after which, "when Paul had laid his hands upon them, the Holy Ghost came upon them; and they spake with tongues and prophesied."[C]
[Footnote C: Acts xix: 1-6.]
The same apostle, also, in writing to Timothy, exhorts him to "stir up the gift of God which was in him, and which he had received by the putting on of his [Paul's] hands,"[D]alluding, no doubt, to the time that Paul bestowed the Holy Ghost upon him by the laying on of hands.
[Footnote D: II. Tim. i: 6.]
That this practice of laying on hands for the bestowal or baptism of the Holy Ghost continued in the primitive Christian Church for a long period—at least for three centuries—is evident from the following testimony:
Of the rites and ceremonies of the third century Mosheim says: "The effect of baptism was supposed to be the remission of sins: And it was believed that the bishop, by the imposition of hands and by prayer conferred those gifts of the Holy Spirit which were necessary for living a holy life."[E]
[Footnote E: Mosheim's Church History (Murdock), Vol. I, p. 189.]
In a note on the foregoing question, Murdock, the most accurate translator of Dr. Mosheim's great work on church history, says: "This may be placed beyond all controversy by many passages from the fathers of this century. And as it will conduce much to an understanding of the theology of the ancients, which differed in many respects from ours, I will adduce a single passage from Cyprian. It is in his Epistle, No. 73, p. 131: '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.'"[F]
[Footnote F: Mosheim's Church Hist., Vol. I, p. 189.]
In another passage Cyprian writes: "Our practice is, that those who have been baptized into the Church should be presented, that by prayer and imposition of hands they may receive the Holy Ghost." While Augustine, in the fourth century, says: "We still do what the apostles did when they laid their hands on the Samaritans and called down the Holy Ghost upon them."[G]
[Footnote G: Laying on hands was employed in the Church for other purposes than imparting the Holy Ghost. It was the manner of administering to the sick (Mark xvi: 18; Acts xxviii, 8); and also of conferring authority or priesthood on men (see Acts vi: 5, 6; viii: 17; xiii: 3); but as we here are only dealing with the ordinance as it relates to a means of imparting the Holy Ghost, I do not stop to discuss the other purposes for which it was employed.]
In subsequent centuries, however, this part of the Gospel was lost, or neglected by some of the sects of Christendom, and when announced among them today, it is not unfrequently regarded as a new doctrine.[H]Yet it is not. We have seen that it was a doctrine practiced by the apostles and their immediate successors. Indeed it is named directly as one of the principles of the doctrine of Christ by Paul. The following is the passage: "Therefore not leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, _and of laying on of hands_ and of resurrection of the dead, and of eternal judgment."[I]And here it may be well to call attention to the fact, that it is written that "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God."[J]And since the religious world has very generally lost sight of this important doctrine of the laying on of hands for imparting the Holy Ghost, it is one evidence, among many others, that they have not God; for the absence of this part of the Gospel proves that they have not continued in the doctrine of Christ.
[Footnote H: It is a mistake to suppose all Christendom have neglected the practice of this ordinance. The Catholics teach that "Confirmation [by the laying on of hands] is a sacrament instituted by our Lord, by which the faithful, who have already been made children of God by baptism, receive the Holy Ghost by prayer, unction (or anointing with holy oil calledchrism), and the laying on of the hands of a bishop, the successor of the apostles. It is thus that they are enriched with gifts, graces and virtues, especially with the virtue of fortitude, and made perfect Christians and valiant soldiers of Jesus Christ to stand through life the whole warfare of the world, the flesh and the devil. The first recorded instance of confirmation being administered to the faithful is in the eighth chapter of the Acts of the Apostles, where St. Peter and St. John confirmed the Samaritans who had been already baptized by St. Philip. "They prayed for them that they might receive the Holy Ghost. * * * Then laid they their hands on them and they received the Holy Ghost" (Catholic Belief, Bruno pp. 97, 98). The Church of England, and of course the Episcopal churches in the colonies and the United States teach practically the same.]
[Footnote I: Heb. vi: 1, 2.]
[Footnote J: II. John: 9.]
In restoring the Gospel to the earth in the present dispensation, it seems, from the frequency with which it is mentioned, that particular prominence is given to this doctrine and ordinance through which the Holy Ghost is imparted. Out of the many passages in the Doctrine and Covenants relating to the subject I select the following:
In April, 1830, the same month and year in which the Church of Christ in this dispensation was organized, the Lord in explaining the office and calling of an apostle, said: "An apostle is an elder, and it is his calling to baptize; * * * and to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures."[K]
[Footnote K: Doc. and Cov., sec. xx: 38, 41.]
In a revelation to James Covill given in January, 1831, calling him to obedience to the Gospel and appointing him to be his servant, even a minister for Christ, the Lord said: "And this is my Gospel: repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the Kingdom." After calling him to be his servant the Lord said: "And again it shall come to pass, that on as many as ye shall baptize with water, ye shall lay your hands, and they shall receive the gift of the Holy Ghost."[L]
[Footnote L: Doc. and Cov., sec. xxxix; 6, 23.]
Then in a revelation given to Sidney Rigdon, Parley P. Pratt and Lemon Copley, through Joseph the Prophet, on the occasion of these men being sent with the Gospel to the Shakers, the Lord said: "Go among this people and say unto them, like unto mine apostle of old, whose name was Peter; believe on the name of the Lord Jesus. * * * Repent and be baptized in the name of Jesus Christ, according to the holy commandment, for the remission of sins; and whoso doeth this shall receive the gift of the Holy Ghost, by the laying on of the hands of the Elders of this Church."[M]
[Footnote M: Ibid., sec. xlix: 11-14.]
As this last is a general law, I do not consider it necessary to cite further passages, though the revelations of the Lord contained in the Doctrine and Covenants are replete with them. Sufficient has been said to show that the doctrine has been made prominent in this dispensation.
To my mind this ordinance is the most philosophical of any in the Gospel. On one occasion as Jesus passed through a throng of people, a woman who had been troubled with an issue of blood for twelve years, and had spent all her living upon physicians, but received no benefit from them, came up behind him, saying in her heart, if I can but touch the hem of his garment I shall be healed. And it was so, even according to her faith; for pressing through the crowd she laid hold of his garment and was immediately made whole. "And Jesus said, who touched me?" When all denied, Peter and they that were with him said, "Master, the multitude throng thee, and press thee, and sayest thou who touched me? And Jesus said, somebody hath touched me; for I perceive that virtue is gone out of me."[N]
[Footnote N: Luke viii: 43, 46.]
Now, what had happened. And why the expression—"Somebody hath touched me; for I perceive that virtue is gone out of me." My answer would be that the person of Jesus, aye, and also the very garments he wore, were so charged with that divine influence, known to us as the Holy Spirit, that when the woman with the issue of blood touched his garments, so much of that Spirit left him to heal her that it was perceptible to him, and he exclaimed, "Virtue is gone out of me!"
So, when a servant of God, filled with that Spirit, and with authority to act in the name of Jesus Christ, lays his hands upon one who has prepared himself for the reception of the Holy Ghost, through faith, repentance, and baptism, a portion of that Holy Spirit passes from the one who administers, to him upon whom he lays his hands and he is baptized with it. These are the laws by which it is received and conveyed; these are the conditions that must exist, in order that men may obtain this holiest of all influences, and its full and free enjoyment. And its transmission from one person to another by an observance of the ordinances and principles of righteousness we have now considered, is as natural and philosophical in the spiritual things of the universe, as it is for electricity or steam to perform the wonders which these forces are now made to enact in the commercial and mechanical worlds; and which they will not perform, unless the conditions by which their power is made available, are complied with.
I cannot do better in concluding this chapter than to quote a paragraph or two from the works of Apostle Parley P. Pratt:
"To impart a portion of the Holy Spirit by the touch, or by the laying on of hands; or to impart a portion of the element of life, from one animal body to another, by an authorized agent who acts in the name of God, and who is filled therewith, is as much in accordance with the laws of nature as for water to seek its own level; air its equilibrium; or heat and electricity their own mediums of conveyance.
"This law of spiritual fluid, its communicative properties, and the channel by which it is imparted from one person to another, bear some resemblance or analogy to the laws and operations of electricity. Like electricity, it is imparted by the contact of two bodies, through the channel of the nerves.
"But the two fluids differ widely. The one is a property nearly allied to the grosser elements of matter; not extensively endowed with the attributes of intelligence, wisdom, affection or moral discrimination. It can therefore be imparted from one animal body to another, irrespective of the intellectual or moral qualities of the subject or recipient. The other is a substance endowed with the attributes of intelligence, affection, moral discrimination, love, charity and benevolence pure as the emotions which swell the bosom, thrill the nerves, or vibrate the pulse of the Father of all.
"An agent filled with this heavenly fluid cannot impart of the same to another, unless that other is justified, washed, cleansed from all his impurities of heart, affections, habits or practices by the blood of atonement, which is generally applied in connection with the baptism of remission.
"A man who continues in his sins, and who has no living faith in the Son of God, cannot receive the gift of the Holy Spirit through the ministration of any agent, however holy he may be. The impure spirit of such a one will repulse the pure element, upon the natural laws of sympathetic affinity, or of attraction and repulsion."[O]
[Footnote O: Key to Theology, pp. 96, 97, 98.]
In other words, the Spirit of God will not dwell in unholy temples, hence repentance and baptism for the remission of sins go before the baptism of the Spirit that men may be cleansed of their sins, justified before God, and their bodies by these means made fit dwelling-places for the Holy Ghost—the living temples of God.
Can the naturalist find out and comprehend the secret of the endless variety of life in the vegetable and animal kingdoms? Can the chemist find out the essences of substances, or make himself master of the secrets of great nature's laboratory where those wonderful combinations are wrought which produce the substances that constitute the material universe? Can the physician or surgeon with scalpel and microscope "trace to its source the lightning of the soul"—trace out the secret springs of life and intelligence in the human organism? Can the astronomer, even with his mightiest telescope, penetrate to the outside curtains of space where worlds and planetary systems do not exist —can he circumscribe the creations of God, within the scope of his vision or knowledge?
To all these questions a negative answer must be given; when man has done his best, when his whole life has been spent in seeking knowledge and finding out wisdom, even then the facts which he has mastered, compared with those beyond the power of his intellect to comprehend, are insignificant; and the fields of knowledge which he has explored, compared with those wherein man has never yet set his foot, are as the few grains of sand compared to the untold millions of such grains that form old ocean's beach.
The great Sir Isaac Newton at the close of his life—a life devoted to the search for knowledge in which pursuit he had been more than ordinarily successful, and most men thought he had accomplished something of which he could boast—said in accents most humble, "I have been like a child playing upon the beach; I have succeeded in finding a few pretty shells, and picking up a few pretty pebbles, but the great ocean lies before me unexplored."
Questions and considerations like these, are calculated to reveal the fact that man, with all his boasted intelligence, is, after all, in this sphere of existence, "cribbed, cabined and confined" to limits extremely narrow, so far as his ability to comprehend facts is concerned.
The naturalist will answer "No," to the question I have set down to him. He will tell us that he can classify the various forms of animal and vegetable life, basing his classification upon certain similarities of structure or habits; but when it comes to accounting for the great variety and forms of life in animated nature; or to telling why it is that one seed produces the mighty, sturdy oak, and another the supple willow; or why each species of animals produces its kind —he cannot inform you. His most careful investigations and patient watching have failed to rob nature of these secrets.
The chemist of a century ago, who thought he had reduced compound substances to their primary elements, and had discovered all the primary elements of substances; could he live today, he would see his "elements" separated and reduced, and a multitude of other elements unknown to him, brought within the compass of chemical science; and yet the existence of the universe itself, remaining as great a mystery as ever. Indeed, the wonder grows rather than diminishes with each succeeding discovery; for these things increase the mystery by revealing the complexity and delicate combinations of substances as they exist in their varied forms.
To the physician, the surgeon, the scientist, the mystery of life remains as much an unsolved problem as it ever did. It is true they claim to have traced it down to its beginning; they say it originates in a substance known to them as protoplasm; that a single cell of this wonderful substance has the peculiar power of producing another cell, and this one still another. This multiplication of protoplasmic cells continuing until it develops in the varied processes of nature into the great variety of animal organisms known to us. Yet after all his work, the scientist at last, with nervous hand and throbbing brow reaches a point beyond which he cannot go, and the single cell of protoplasm, with the peculiar power to multiply itself, is as great a mystery as man with his complex organism of bones and nerves and muscles.
To the question I have put to the astronomer, he would doubtless answer, with some impatience, that his best instruments but revealed to him the nearest outposts of the stellar worlds; and that beyond these few street lamps within his vision, with whose positions he has become acquainted and marked down on his chart, are numberless planetary systems out of the reach of his instruments, but whose existence is revealed by masses of light through which he cannot penetrate. His science is unsatisfied, the little he has learned but reveals to him the vastness and extent of those fields of knowledge beyond his power to enter, much less to reap.
If in relation to these grosser materials or objects, and their relationship to each other, man's knowledge is so limited, and his powers of comprehension so restricted, the reader will not be astonished when I tell him there is very much that is beyond our power to understand in relation to that most subtle, powerful, sensitive and intelligent of all influences, known to us as the Holy Ghost.
What little may be learned of this great spiritual force in the universe, is to be found in the revelations of God, from which we are given to understand that this Holy Spirit which exists throughout the universe and is the medium by which it is governed, emanates from God.
Just previous to his crucifixion, Jesus said to his disciples: "But when the Comforter [which is the Holy Ghost—see John xiv, 26], is come, whom I will send unto you from the Father, even the Spirit of Truth, _which proceedeth from the Father_ he will testify of me."[A]
[Footnote A: John xv: 26.]
And this agrees with what the Lord has revealed in this dispensation, in respect to this Spirit. To a number of Elders who had assembled together, to learn the will of the Lord concerning them—after telling them that he was well pleased with them, and that their names were written in the book of the names of the sanctified—he said: "Wherefore, I now send upon you another Comforter, even upon you, my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same I promised unto my disciples, as is recorded in the testimony of John.[B]This Comforter is the promise which I give unto you of eternal life; even the glory of the celestial kingdom: which glory is that of the church of the first-born; even of God, the holiest of all, through Jesus Christ, his Son: he that ascended up on high, as also he descended below al] things, in that he comprehended all things, that he might be in all and through all things [that is, by the power of his Spirit] the light of truth; which truth shineth. This is the light of Christ [or Holy Spirit]. As also he is [that is, by this Spirit—the Holy Ghost], in the sun, and the light of the sun, and the power thereof by which it was made. As also he is in the moon, and is the light of the moon, and the power thereof, by which it was made. As also the light of the stars, and the power thereof by which they were made. And the earth also, and the power thereof; even the earth upon which you stand. And the light which now shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; _which light proceedeth forth from the presence of God_ to fill the immensity of space, the light which is in all things; which giveth life to all things: which is the law by which all things are governed; even the power of God, who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things."[C]
[Footnote B: John xiv.]
[Footnote C: Doc. and Cov., sec. lxxxviii: 1-13.]
The line in italics represents this "light" which quickened the understanding of the Elders to whom the revelation was addressed, as proceeding from the presence of God, and this is wherein the testimony of this revelation agrees with that of John. Both testify that this Spirit emanates from God, and that this "light" which "proceedeth forth from the presence of God to fill the immensity of space, which giveth life to all things, which is the law by which all things are governed," is identical With that Spirit of which Jesus was speaking, the Holy Ghost, cannot be doubted. Hence, from this revelation we learn not only the source of the Holy Ghost, but that it permeates the universe, and is the power by which the creations of God were brought into existence, by which they subsist, and by which they are directed in their respective spheres in such harmony and splendor.
To these ideas respecting the Holy Ghost agree several other authoritative passages. The Prophet Joseph Smith taught that the Holy Ghost has not a body of flesh and bones, "but is a personage of Spirit;" and then adds: "Were it not so, the Holy Ghost could not dwell in us."[D]
[Footnote D: Doc. and Cov., sec. cxxx.]
Again it is written: "The elements are the tabernacle of God, yea man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple."[E]This cannot allude to God the Father or to God the Son, because each has a tabernacle of flesh and bones, as tangible as man's;[F]but it alludes to God the Holy Ghost, whose tabernacle is in the elements of the universe, giving life and light and intelligence to all things, and is the grand medium of communication between God the Father and his Son Jesus Christ and their vast creations.
[Footnote E: Doc. and Cov., sec. xciii; also I. Cor. iii: 16, 17; I. Cor., vi: 19.]
[Footnote F: The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. (Doc. and Cov., sec. cxxx: 22; see also Lectures on Faith, v: 2, 3.)]
So much as to the source and nature of the Holy Ghost; now let us turn our attention to what it does for those who possess it, what gifts and graces it bestows and develops in them.