6. The Foundation of Faith.—In a theological sense, we understand by faith as already outlined, a living, inspiring confidence in God, and an acceptance of His will as our law, and of His words as our guide, in life. Faith in God is possible only as we come to know, or at least to believe, that He exists, and moreover, that He is a Being of worthy character and attributes. The grounds upon which man founds his belief or knowledge respecting the existence of God, have been examined in a previous lecture;[274] some of the Divine attributes, as made known through God's dealings with mankind, have been likewise specified. A restatement of the principal facts relating to the character of the Supreme Being may be in place here, inasmuch as some knowledge concerning the attributes of Deity is essential to the exercise of faith in Him. Let us adopt the summary of facts as set forth by the prophet, Joseph Smith; he presents, on the testimony of scripture, the following statements respecting the character of God.
"(1.) That He was God before the world was created, and the same God that He was after it was created.
"(2.) That He is merciful and gracious, slow to anger, abundant in goodness, and that He was so from everlasting, and will be to everlasting.
"(3.) That He changes not, neither is there variableness with Him; but that He is the same from everlasting to everlasting, being the same yesterday, to-day, and for ever; and that His course is one eternal round, without variation.
"(4.) That He is a God of truth and cannot lie.
"(5.) That He is no respecter of persons; but in every nation he that fears God and works righteousness is accepted of Him.
"(6.) That He is love."[275]
7. A knowledge of these comprehensive features of the Divine nature will enable one to exercise rational and intelligent faith in God. And upon such knowledge of God's existence, the worthiness of His character, and the perfection of His attributes, is man's faith in Him established. Faith then cannot be exercised in the absence of all knowledge; yet even the benighted heathen show some of the fruits of faith; but they have at least the conviction that arises from man's natural intuition regarding a supreme power, which has been described as a common heritage of humanity. In every human soul, even in that of the savage, there is some basis for faith, however limited and imperfect the darkness of heredity or of wilful sin may have made it. Every child of God is born with the capacity for faith inherent within his own nature; and all yearn in some degree for the strength and aid which only faith can give. We shall yet learn:—
The heathen's faith may be imperfect and weak, for his ability to recognize the evidence upon which belief in God depends may be small. While the first promptings of faith toward God may be the result of natural intuition,—a faint echo of the songs of praise which were so common during the state of primeval childhood,—the later development will be largely the result of unprejudiced and prayerful investigation and search for truth.
8. From trustworthy evidence, rightly interpreted, true faith will spring; from false evidence, only distorted and misplaced faith can arise.[277] Our conclusions concerning any question under test will be governed largely by the number and credibility of the witnesses, if it so be that we cannot investigate the alleged facts for ourselves; and in either case, by the amount and quality of the evidence obtainable. Now, however improbable a declaration may appear to us, if the truth of it be affirmed by witnesses in whom we have confidence, we are led to admit the statement, at least provisionally, as true. If many credible witnesses testify, and moreover, if collateral evidence suggest itself through facts in our possession, we may consider the statement as proved; although we would be unable to affirm the truth of it on the strength of our personal knowledge, until we had seen and heard for ourselves, until in fact each of us had become a competent witness through personal observation. To illustrate: of the citizens of this country but a comparative few perhaps have visited the seat of government; the masses know nothing by actual observation of the Capitol, the executive mansion, and other buildings of national interest and importance; very few have personally met the President who resides there. How does any one of the multitudes who have not seen for themselves, know of the city of Washington, of the Capitol, and of the President? Solely through the testimony of others. He may have among his acquaintances one or many who have been in the capital of our country and whose statements he accepts as true; assuredly he has heard or read of those who do know for themselves. Then he hears of laws being framed there, and of edicts issuing from the nation's headquarters; his studies in school, his use of maps and books, and many other incidents add to the evidence which soon becomes decisive. His inferences multiply, and develop into a positive conviction. He acquires a faith in the existence of a center of national government, and a regard for the laws which emanate therefrom.
9. Let us take another illustration: Astronomers tell us that the earth is of a kind with certain of the stars; that it is one of a family of planets which revolve about the sun in concentric orbits; and that some of those planets are many times the size of our globe. We may not be skilled in astronomers' methods of observation and calculation, and may therefore be unable to test the truth of these statements for ourselves; but we find such a mass of evidence resulting from the united testimony of those in whose skill as scientific workers we have confidence, that the conclusions are accepted by us as fully proved.
10. So too concerning the existence, authority, and attributes of God, the testimonies of many holy men in ancient and modern times,—prophets whose credibility is established by the fulfillment of their predictions,—have come to us in united declaration of the solemn truths, and nature furnishes corroborative testimony on every side. To reject without disproving such evidence is to ignore the most approved methods of investigation and research known to man. The development of faith from evidence is illustrated in the scenes of a certain memorable Pentecost celebration, on which occasion thousands of Jews, imbued with a preconceived prejudice that Jesus was an impostor, heard the apostles' testimonies, and witnessed the attendant signs: three thousand of them were convinced of the truth and became followers of the Son of God, their prejudice giving place to belief, and their belief developing into faith with its accompanying works.[278] The foundation of faith in God then is a sincere belief in or knowledge of Him, as sustained by evidence and testimony, tested and proved by earnest, prayerful search.
11. Faith a Principle of Power.—In its widest sense, faith,—the assurance of things for which we hope, and the evidence of things not discernible through our senses,—is the motive principle that impels men to resolve and to act. Without its exercise, we would make no exertion the results of which are future: without faith that he may gather in the autumn, man would not plant in the spring; neither would he essay to build, did he not have confidence that he would finish the structure and enjoy its use; had the student no faith in the possibility of successfully following his studies, he would not enter upon his courses. Faith thus becomes to us the foundation of hope, from which spring all our aspirations, ambitions, and confidences for the future. Remove man's faith in the possibility of any desired success, and you rob him of the incentive to strive. He would not stretch forth his hand to seize did he not believe in the possibility of securing that for which he reaches. This principle becomes therefore the impelling force by which men struggle for excellence, oftentimes enduring vicissitudes and suffering that they may achieve their purposes. Faith is the secret of ambition, the soul of heroism, the motive power of all effort.
12. The exercise of faith is pleasing unto God, and thereby His interposition may be secured. It was through faith that the Israelites in their exodus from Egypt followed their dauntless leader into the bed of the sea; and through the protecting agencies of God, which that faith drew forth, they were saved, while the Egyptians met destruction in attempting to follow.[279] With full confidence in the instructions and promises of God, Joshua and his intrepid followers laid siege to Jericho; and the walls of that city of sin fell before the faith of the besiegers without the use of battering rams, or other engines of war.[280] By the same power Joshua gained the assistance of the luminaries of heaven, in his work of victory over the Amorites.[281] Paul cites[282] us also to the instances of Gideon,[283] Barak,[284] Samson,[285] Jephthah,[286] David,[287] Samuel,[288] and the prophets, "who, through faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong." It was by faith that Alma and Amulek were delivered from captivity, while the prison walls which had previously held them were rent and demolished.[289] By faith, Nephi and Lehi[290] the sons of Helaman were protected from their Lamanite foes, even by fire, though they were not burned; and a still greater work was wrought in the hearts of their persecutors, for they became enlightened, and accepted the testimony of truth. Through the operation of faith even the waves of the sea may be subdued,[291] trees are subject to the voice of Him who commands by faith;[292] mountains may be removed for the accomplishment of righteous purposes,[293] the sick may be healed,[294] evil spirits may be cast out,[295] and the dead may be raised to life.[296] All things are wrought through faith.[297]
13. But, it may be argued that faith of itself is not a source of power; that its effect is due to an external interposition of Divine aid, which faith merely secured; and the skeptic may add that an omniscient God, if truly loving and kind, would act independently and give without waiting to be invoked through faith or prayer. A sufficient answer is found in the abundant proof furnished by the scriptures, that the Almighty operates in accordance with law; and that arbitrary and capricious action is foreign to His nature. However the laws of heaven may have been formulated, the application of their beneficent provisions to humanity is dependent on the faith and obedience of the mortal subjects. Consider the defeat of Israel by the men of Ai; a law of righteousness had been violated, and things that were accursed had been introduced into the camp of God's people this transgression stopped the current of Divine help, and until the people had sanctified themselves, the power was not renewed unto them.[298] Christ was influenced, and to some extent controlled in His miracles among men by the faith or lack of faith of the people. The common benediction, "Thy faith hath made thee whole," with which He announced the healing interposition, is evidence of the fact. Then we learn that in His own country He could do no mighty work, being restrained by the unbelief of the people.[299]
14. A Condition of Living Faith.—A condition essential to the exercise of a living, growing, sustaining faith in Deity, is the consciousness on man's part that he is at least endeavoring to live in accordance with the laws of God as he has learned them. A knowledge that he is wilfully and wantonly sinning against the truth will deprive him of sincerity in prayer and faith, and will surely estrange him from his Father. He must feel that the trend of his life's course is acceptable to God, that with due allowance for mortal weakness and human frailty he is in some measure approved of the Lord, or he can never approach the throne of grace with confidence. The consciousness of earnest effort toward godly walk and conduct is a power of itself, strengthening its possessor in sacrifice and under persecution, and sustaining him in all good works. It was this knowledge of assured communion with God that enabled the saints of olden time to endure as they did, though their sufferings were appalling. Of them we read that some "were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth."[300] As in former days so in the present, the saints have been sustained through all their sufferings by the sure knowledge of Divine approval; and the faith of righteous men has ever grown through a consciousness of their good endeavors.
15. Faith Essential to Salvation.—Inasmuch as salvation is attainable only through the mediation and atonement of Christ, and since this is made applicable to individual sin only in the cases of those who obey the laws of righteousness, faith in Jesus Christ is indispensable to salvation. But no one can believe in Jesus Christ, and at the same time doubt the existence and authority of either the Father or the Holy Ghost; therefore faith in the entire Godhead is essential to salvation. Paul declares that without faith it is impossible to please God, "for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him."[301] The scriptures abound in assurances of salvation to those who exercise faith in God, and obey the requirements which that faith makes plain. Christ's words on the matter are conclusive, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned;"[302] and again, "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him."[303] And similar doctrines did His apostles teach after His death all the days of their ministry.[304] A natural result of implicit faith in the Godhead will be a growing confidence in the scriptures as containing the word of God, and in the words and works of His authorized servants, who speak as the living oracles of heaven.
16. Faith a Gift of God.—Though within the reach of all who diligently strive to gain it, faith is nevertheless a Divine gift, and can be obtained only from God.[305] As is fitting for so priceless a pearl, it is given to those only who show by their sincerity that they are worthy of it, and who give promise of abiding by its dictates. Although faith is called the first principle of the gospel of Christ, though it be in fact the foundation of all religion, yet even faith is preceded by sincerity of disposition and humility of soul, whereby the word of God may make an impression upon the heart.[306] No compulsion is used in bringing men to a knowledge of God; yet, as fast as we open our hearts to the influences of righteousness, the faith that leads to life eternal will be given us of our Father.
17. Faith and Works.—Faith in a passive sense, that is, as mere belief, is inefficient as a means of salvation. This truth was clearly set forth both by Christ and the apostles, and the vigor with which it was declared may be an indication of the early development of a most pernicious doctrine,—that of justification by belief alone. The Savior taught that works were essential to the validity of profession and the efficacy of faith. Mark his words:—"Not every one that sayeth unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."[307] "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."[308] The instructions of the Apostle James are particularly explicit:—"What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works."[309] And to this may be added the words of John:—"And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him."[310]
18. To these teachings may be added many inspired utterances from Nephite scriptures[311] and from modern revelation,[312] all affirming the necessity of works, and denying the saving efficacy of mere belief. Yet in spite of the plain word of God, sectarian dogmas have been promulgated to the effect that by faith alone man may achieve salvation, and that a mere profession of belief shall open the doors of heaven to the sinner.[313] The scriptures cited and man's inherent sense of justice furnish a sufficient refutation of these false teachings.
REPENTANCE.
19. Nature of Repentance.—The term repentance is used in the scriptures with several different meanings, but, as representing the duty required of all who would obtain forgiveness for transgression, it indicates a godly sorrow for sin, producing a reformation of life, and embodies (1) a conviction of guilt; (2) a desire to escape the hurtful effects of sin; and (3) an earnest determination to forsake sin and to accomplish good. Repentance is a result of contrition of soul, which springs from a deep sense of humility, and this in turn is dependent upon the exercise of an abiding faith in God. Repentance therefore properly ranks as the second principle of the gospel, closely associated with and immediately following faith. As soon as one has come to recognize the existence and authority of God, he feels a respect for Divine laws, and a conviction of his own unworthiness. His wish to please the Father, whom he has so long neglected, will impel him to forsake sin; and this impulse will acquire added strength from the sinner's natural and commendable desire to escape, if possible, the dire results of his own waywardness. With the zeal inspired by fresh conviction, he will crave an opportunity of showing by good works the sincerity of his newly developed faith; and he will regard the remission of his sins as the most desirable of blessings. Then he will learn that this gift of mercy is granted on certain specific conditions only.[314] The first step toward the blessed state of forgiveness consists in the sinner confessing his sins; the second, in his forgiving others who have sinned against him; and the third in his showing his acceptance of Christ's atoning sacrifice by obeying the Divine requirements.
20. (1.) Confession of Sins is essential, for without it repentance is incomplete. The Apostle John tells us, "If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."[315] We read also, "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy."[316] And unto the Saints in this dispensation the Lord has said, "Verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death."[317] And that this act of confession is included in repentance is shown by the Lord's words: "By this ye may know if a man repenteth of his sins: Behold he will confess them and forsake them."[318]
21. (2.) The Sinner Must be Willing to Forgive Others, if he hopes to obtain forgiveness. Surely his repentance is but superficial if his heart be not softened to the degree of tolerance for the weaknesses of his fellows. In teaching His hearers how to pray, the Savior instructed them to supplicate the Father: "Forgive us our debts as we forgive our debtors."[319] He led them not to hope for forgiveness if in their hearts they forgave not one another: "For," said He, "if ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses."[320] And forgiveness between man and man, to be acceptable before the Lord, must be unbounded. In answering Peter's question, "Lord, how oft shall my brother sin against me, and I forgive him—till seven times?" the Master said, "I say not unto thee, until seven times; but until seventy times seven;" clearly intending to teach that man must ever be ready to forgive. On another occasion He taught the disciples, saying, "If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him."[321]
22. Illustrating further the Divine purpose to mete unto men the measure they mete unto their fellows,[322] the Savior put forth to His disciples a parable of a king, to whom one of his subjects owed an enormous sum of money, ten thousand talents; but when the debtor humbled himself and pleaded for mercy, the compassionate heart of the king was moved and he forgave his servant the debt. But the same servant, going out from the presence of the king, met a fellow-servant who was indebted to him in a paltry sum; forgetting the mercy so recently shown unto himself, he seized his fellow-servant and cast him into prison till he would pay the debt. Then the king, hearing of this, sent for the wicked servant, and, denouncing him for his lack of gratitude and consideration, handed him over to the tormentors.[323] The Lord will not listen to petitions nor accept an offering from one who has bitterness in his heart toward others; "First be reconciled to thy brother, and then come and offer thy gift."[324] In His revealed word to the Saints in this day, the Lord has placed particular stress upon this necessary condition: "Wherefore I say unto you that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin;"[325] and to remove all doubt as to the proper subjects for human forgiveness, it is added:—"I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men."
23. (3.) Confidence in Christ's Atoning Sacrifice constitutes the third essential condition in obtaining remission of sins. The name of Christ is the only name under heaven whereby men may be saved;[326] and we are taught to offer our petitions to the Father in the name of His Son. Adam received this instruction from the mouth of an angel,[327] and the Savior personally instructed the Nephites to the same effect.[328] But no person can truthfully profess faith in Christ, and refuse to obey His commandments; therefore obedience is essential to remission of sin; and the repentant sinner will eagerly seek to learn what is further required of him.
24. Repentance, to be worthy of its name, must comprise something more than a mere self-acknowledgment of error; it does not consist in lamentations and wordy confessions, but in the heart-felt recognition of guilt, which carries with it a horror for sin, and a resolute determination to make amends for the past and to do better in the future. If such a conviction be genuine, it is marked by that godly sorrow which, as Paul has said, "worketh repentance to salvation, not to be repented of; but the sorrow of the world worketh death."[329] Apostle Orson Pratt has wisely said:—"It would be of no use for a sinner to confess his sins to God, unless he were determined to forsake them; it would be of no benefit to him to feel sorry that he had done wrong, unless he intended to do wrong no more; it would be folly for him to confess before God that he had injured his fellow-man, unless he were determined to do all in his power to make restitution. Repentance, then, is not only a confession of sins, with a sorrowful, contrite heart, but a fixed, settled purpose to refrain from every evil way."
25. Repentance Essential to Salvation.—This evidence of sincerity, this beginning of a better life, is required of every candidate for salvation. In the obtaining of Divine mercy, repentance is as indispensable as faith, it must be as extensive as sin. Where can we find an absolutely sinless mortal? Sagely did the Preacher of old declare "There is not a just man upon earth, that doeth good and sinneth not."[330] Who, therefore, has no need of forgiveness? who is exempt from the requirements of repentance? God has promised forgiveness unto those who truly repent before Him, it is unto such that the advantages of individual salvation, through the atonement of Christ, are extended. Isaiah thus admonishes to repentance, with assuring promises of forgiveness: "Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."[331]
26. The burden of inspired teachers in every age has been the call to repentance. To this effect was heard the voice of John crying in the wilderness, "Repent ye, for the kingdom of heaven is at hand."[332] And the Savior followed with "Repent ye and believe the gospel,"[333] for "Except ye repent, ye shall all likewise perish."[334] So too proclaimed the apostles of old, that God "commandeth all men everywhere to repent."[335] And in the present dispensation has come the word, "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."[336]
27. Repentance, a Gift from God.—Repentance is a means of pardon, and is therefore one of God's great gifts to man. It is not to be had for the careless asking; it may not be found upon the highway, it is not of earth, but a treasure of heaven, and is given with care, yet with boundless liberality unto those who have brought forth works that warrant its bestowal.[337] That is to say, all who prepare themselves for repentance will, by the humbling and softening influence of the Holy Spirit, be led to the actual possession of this great gift. When Peter was charged by his fellow-worshipers with a breach of law in that he had associated with Gentiles, he told his hearers of the Divine manifestations he had so recently received; they believed and declared "Then hath God also to the Gentiles granted repentance unto life."[338] Paul also, in writing to the Romans, teaches that repentance comes through the goodness of God.[339]
28. Repentance not always Possible.—The gift of repentance is extended to men as they humble themselves before the Lord, it is the testimony of the Spirit in their hearts; if they hearken not unto the monitor it will again leave them, for the Spirit of God strives not ever with man.[340] Repentance becomes more difficult as the sin is more wilful; it is by humility and contrition of the heart that sinners may increase their faith in God, and so obtain from Him the priceless gift of repentance. As the time of repentance is procrastinated, the ability to repent grows weaker; neglect of opportunity in holy things brings a forfeit of the chance. In giving commandment to Joseph Smith, in the early days of the present Church, the Lord said, "For I the Lord cannot look upon sin with the least degree of allowance; nevertheless, he that repents and does the commandments of the Lord shall be forgiven, and he that repents not, from him shall be taken even the light which he has received, for my Spirit shall not always strive with man saith the Lord of Hosts."[341]
29. Repentance Here and Hereafter.—The Nephite prophet, Alma, described the period of earthly existence as a probationary state, granted unto man for repentance;[342] yet we learn from the scriptures that repentance may be obtained, under certain conditions, beyond the vail of mortality. Between the times of His death and resurrection, Christ "preached unto the spirits in prison, which sometime were disobedient when once the long suffering of God waited in the days of Noah;"[343] these the Son visited, and unto them He preached the Gospel, "that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it."[344]
30. Yet no soul is justified in postponing his efforts to repent because of this assurance of God's long-suffering and mercy. We know not on what terms repentance will be obtainable in the hereafter, but it is unreasonable to suppose that the soul who has wilfully rejected the opportunity of repentance in this life will find it easy to repent there. To procrastinate[345] the day of repentance is to deliberately place ourselves in the power of the adversary. As Amulek taught and admonished the multitude of old: "For behold this life is the time for men to prepare to meet God, ... therefore I beseech of you that ye do not procrastinate the day of your repentance unto the end.... Ye cannot say when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. For behold, if ye have procrastinated the day of your repentance, even until death, behold ye have become subjected to the spirit of the devil, and he doth seal you his."[346]
1. Example of False Faith.—"When Europeans first began their explorations in the New World, the Indians whom they met were much amazed at the power and explosive properties of gun-powder, and asked many questions respecting the manner in which it was produced. The Europeans, taking advantage of the ignorance of the savages, and seeing an opportunity to increase their wealth by the deception, told the Indians that it was the seed of a plant which grew in the lands they had come from, and doubtless it would thrive in their land also. The Indians, of course, believed this statement, and purchased the supposed seed, giving in exchange for it large quantities of gold. In implicit faith they carefully planted the supposed seed, and anxiously watched for its sprouting and the appearance of the plant; but it never came. They had faith in the statements made to them by the Europeans, but as these statements were false, and therefore the evidence on which the Indians based their belief untrue, their faith was vain."—Orson Pratt.
2. The Sectarian Dogma of Justification by Faith alone has exercised an influence for evil since the early days of Christianity. The idea upon which this pernicious doctrine was founded was at first associated with that of an absolute predestination, by which man was fore-doomed to destruction, or to an utterly undeserved salvation. Thus, Luther taught as follows:—"The excellent, infallible, and sole preparation for grace is the eternal election and predestination of God." "Since the fall of man, free-will is but an idle word." "A man who imagines to arrive at grace by doing all that he is able to do, adds sin to sin, and is doubly guilty." "That man is not justified who performs many works; but he who without works has much faith in Christ." (For these and other doctrines of the so-called "Reformation," see D'Aubigné's History of the Reformation, vol. i, pp. 82, 83, 119, 122.) In Miller's Church History (vol. iv, p. 514) we read: "The point which the reformer [Luther] had most at heart in all his labors, contests, and dangers, was the justification by faith alone." Melanchthon voices the doctrine of Luther in these words: "Man's justification before God proceeds from faith alone. This faith enters man's heart by the grace of God alone;" and further, "As all things which happen, happen necessarily according to the divine predestination, there is no such thing as liberty in our wills" (D'Aubigné, vol. iii, p. 340). It is true that Luther strongly denounced, and vehemently disclaimed responsibility for, the excesses to which this teaching gave rise, yet he was not less vigorous in proclaiming the doctrine. Note his words:—"I, Doctor Martin Luther, unworthy herald of the gospel of our Lord Jesus Christ, confess this article, that faith alone without works justifies before God; and I declare that it shall stand and remain forever in despite of the emperor of the Romans, the emperor of the Turks, the emperor of the Persians,—in spite of the pope and all the cardinals, with the bishops, priests, monks, and nuns,—in spite of kings, princes, and nobles, and in spite of all the world and of the devils themselves; and that if they endeavor to fight against this truth they will draw the fires of hell upon their heads. This is the true and holy gospel, and the declaration of me, Doctor Luther, according to the teachings of the Holy Ghost" (D'Aubigné, vol. i, p. 70).
Fletcher (End of Religious Controversy, p. 90) illustrates the vicious extreme to which this evil doctrine led, by accusing one of its adherents with having said, "Even adultery and murder do not hurt the pleasant children, but rather work for their good. God sees no sin in believers, whatever sin they may commit.... It is a most pernicious error of the schoolmen to distinguish sins according to the fact, and not according to the person. Though I blame those who say, let us sin that grace may abound, yet adultery, incest, and murder, shall upon the whole, make me holier on earth, and merrier in heaven."
A summary of the mediæval controversy regarding the means of grace, including the doctrines of Luther and others, is presented in Roberts' Outlines of Ecclesiastical History, part iii, section ii, to which the student is referred. The quotations given above are incorporated therein.
3. Forgiveness not always Immediate.—"On account of the magnitude of sins committed, repentance is not always followed by forgiveness and restoration. For instance, when Peter was preaching to the Jews, who had slain Jesus and taken His blood on themselves and their children, he did not say, repent and be baptized for the remission of sins; but, 'Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and [when] He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of the restitution of all things' (Acts iii, 19-21). That is, repent now, and believe in Jesus Christ, that you may be forgiven when He whom you have slain shall come again in the days of the restitution of all things; and prescribe to you the terms on which you may be saved."—Compendium, p. 28.
Article 4.—We believe that the first principles and ordinances of the Gospel are:—... (3) Baptism by immersion for the remission of sins; ...
1. Nature of Baptism.—Among the Latter-day Saints, water baptism ranks as the third principle, and the first essential ordinance, of the gospel. Baptism is the gateway leading into the fold of Christ, the portal to the Church, the established rite of naturalization in the kingdom of God. The candidate for admission into the Church and kingdom, having obtained and professed faith in the Lord Jesus Christ, and having sincerely repented of his sins, is properly required to give evidence of this spiritual sanctification by some outward ordinance, prescribed by authority as the sign or symbol of the new profession. The initiatory ordinance is baptism by water, to be followed by the higher baptism of the Holy Spirit; and, as a result of this act of obedience, remission of sins is granted.
2. How simple are the means thus ordained for admission into the fold; they are within the reach of the poorest and weakest, as also of the rich and powerful! What symbol more expressive of a cleansing from sin could be given, than that of baptism in water? Baptism is made a sign of the covenant entered into between the repentant sinner and his Maker, that thereafter he will seek to observe the Divine commands. Concerning this fact, the Prophet Alma thus admonished and instructed the people of Gideon:—"Yea, I say unto you, come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins, and enter into a covenant with him to keep his commandments, and witness it unto him this day, by going into the waters of baptism."[347]
3. The humbled sinner, convicted of his transgression, through the bestowal of God's good gifts of faith and repentance, will hail most joyfully any means of cleansing himself from pollution, now so repulsive in his eyes; all such will cry out as did the stricken Jewish multitude at Pentecost, "What shall we do?" Unto such comes the answering voice of the Spirit, through the medium of scripture, or by the mouths of the Lord's appointed servants, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins."[348] Springing forth as a result of contrition of soul, baptism has been very appropriately called the first fruits of repentance.[349]
4. The Establishment of Baptism dates from the time of the earliest history of the race. When the Lord manifested Himself to Adam after the expulsion from the Garden of Eden, He promised the patriarch of the race, "If thou wilt turn unto me and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in His name, and whatsoever ye shall ask, it shall be given you.... And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water. And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man."[350] Enoch preached the doctrine of repentance and baptism, and did baptize the people, and as many as accepted these teachings and submitted to the requirements of the gospel, became sanctified and holy in the sight of God.
5. The Special Purpose of Baptism is to afford admission to the Church of Christ with remission of sins. What need of more words to prove the worth of this divinely appointed ordinance? What gift could be offered the human race greater than a ready means of obtaining forgiveness for transgression? Justice forbids the granting of universal and unconditional pardon for sins committed, except through obedience to ordained law; but means simple and effective are provided, whereby the penitent sinner may enter into a covenant with God, sealing that covenant with the sign that commands recognition in heaven, that he will submit himself to the laws of God; thus he places himself within the reach of Mercy, under whose protecting influence he may win eternal life.
6. Biblical Proofs, that baptism is designed as a means of securing to man a remission of his sins, are abundant. John the Baptist was the special preacher of this doctrine in the days immediately preceding the Savior's ministry in the flesh; and the voice of this priest of the desert stirred Jerusalem and reverberated through all Judæa, proclaiming remission of sins as the fruits of acceptable baptism.[351]
7. Saul of Tarsus, a zealous persecutor of the followers of Christ, while journeying to Damascus, intent on a further exercise of his ill-directed zeal, received a special manifestation of the power of God, and was converted with signs and wonders. He heard and answered the voice of Christ, and thus became a special witness of his Lord. Yet even this unusual demonstration of Divine favor was insufficient. Blinded through the glory that had been manifested unto him, humbled and earnest, awakening to the terrible fact that he had been persecuting his Redeemer, he exclaimed in anguish of soul, "What shall I do, Lord?" He was directed to go to Damascus, there to learn more of God's will concerning him. Gladly did he receive the Lord's messenger, devout Ananias, who ministered unto him so that he regained his sight, and then taught him baptism as a means of obtaining forgiveness.[352]
8. And Saul, known now as Paul, thereafter a preacher of righteousness, and an apostle of the Lord Jesus Christ, taught to others the same great saving principle, that by baptism in water comes regeneration from sin.[353] In forceful language, and attended with special evidences of Divine power, Peter declared the same doctrine to the penitent multitude. Overcome with grief at the recital of what they had done to the Son of God, they cried out "Men and brethren, what shall we do?" Promptly came the answer, with apostolic authority, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins."[354]
9. Book of Mormon prophets gave the same testimony to the western fold of Christ. To this effect were the words of Nephi, the son of Lehi, addressed to his brethren:—"For the gate by which ye should enter, is repentance, and baptism by water; and then cometh a remission of your sins by fire, and by the Holy Ghost."[355] So did Alma teach the people of Gideon, as already quoted.[356] Nephi, the grandson of Helaman, immediately preceding Christ's advent upon earth, went forth amongst his people, baptizing unto repentance, from which followed "a great remission of sins."[357] Nephi ordained assistants in the ministry, "that all such as should come unto them, should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins."[358] Mormon adds his own testimony, as commissioned of Christ, exhorting the people to forsake their sins and be baptized for remission thereof.[359]
10. Modern Revelation, concerning baptism and its object, shows that the same importance is ascribed by the Lord to the ordinance today as in earlier times. That there may be no question as to the application of this doctrine to the Church in the present dispensation, the principle has been re-stated, the law has been re-enacted for our guidance. The elders of the Church are commissioned to preach the remission of sins as obtainable through the means of authorized baptism.[360]
11. Fit Candidates for Baptism.—The prime object of baptism being admission to the Church, with remission of sins, and this coming only through the exercise of faith in God and true repentance before Him, it naturally follows that baptism can in justice be required of those only who are capable of exercising faith and of working repentance.[361] In a revelation on Church government given through Joseph the Prophet, April, 1830, the Lord specifically states the conditions under which persons may be received into the Church through baptism: these are His words:—"All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his Church."[362]
12. Such conditions exclude all who have not arrived at the age of discretion and responsibility; and by special commandment the Lord has forbidden the Church to receive any who have not attained to such age.[363] By revelation, the Lord has designated eight years as the age at which children may be properly baptized into the Church, and parents are required to prepare their children for the ordinances of the Church, by teaching them the doctrines of faith, repentance, baptism, and the gift of the Holy Ghost. Failure in this requirement is accounted by the Lord as a sin resting upon the heads of the parents.[364]
13. Infant Baptism.—The Latter-day Saints are opposed to the practice of infant baptism, which indeed they believe to be sacrilege in the eyes of God. No one having faith in the word of God can look upon the child as impure; such an innocent being needs no initiation into the fold, for it has never strayed therefrom; it needs no remission of sins, for it is sinless; and should it die before it has become contaminated by the sins of earth, it will be received again, without baptism, into the presence of its God. Yet there are many professedly Christian teachers who declare that as all children are born into a wicked world, they are themselves wicked, and must be cleansed in the waters of baptism to be made acceptable to God. How heinous is such a doctrine!—the child to whom the Savior pointed as an example of emulation of those even who had received the holy apostleship,[365] the Lord's selected type of the kingdom of heaven, the favored spirits whose angels stand forever in the presence of the Father, faithfully reporting all that may be done unto their sacred charges[366]—such souls are to be rejected and cast into torment because their earthly guardians failed to have them baptized! To teach such a doctrine is sin.
14. The History of Infant Baptism is instructive, as throwing light upon the origin of this erratic practice. It is certain that the baptism of infants, or pedobaptism (Greek paidos, child, and baptismos, baptism) as it is styled in theological lore, was not taught by the Savior, nor by His apostles. Some point to the incident of Christ blessing little children, and rebuking those who would forbid the little ones coming unto Him,[367] as an evidence in favor of infant baptism; but, as has been wisely and tersely remarked:—"From the action of Christ's blessing infants, to infer they are to be baptized, proves nothing so much as that there is a want of better argument; for the conclusion would with more probability be derived thus: Christ blessed infants, and so dismissed them, but baptized them not; therefore infants are not to be baptized."
15. There is no authentic record of infant baptism having been practiced during the first two centuries after Christ, and the custom probably did not become general till the fifth century; from the last-named time until the Reformation, however, it was accepted by the dominant church organization. But even during that dark age, many theological disputants raised their voices against this unholy rite.[368] In the early part of the sixteenth century, a sect rose into prominence in Germany, under the name of Anabaptists (Greek ana, again, and baptizo, baptize), distinguished for its opposition to the practice of infant baptism, and deriving its name from the requirement made of all its members who had been baptized in infancy that they be baptized again. This denomination, commonly called the Baptists, has become greatly divided by internal disputes; but in general, the Baptists have maintained a unity of belief in opposing the baptism of irresponsible children.
16. Some pedobaptists have attempted to prove an analogy between baptism and circumcision; but for such position there is no scriptural warrant. Circumcision was made the mark of a covenant between God and His chosen servant Abraham,[369] a symbol regarded by the posterity of Abraham as indicative of their freedom from the idolatry of the times, and of God's acceptance of them; and nowhere is circumcision made a means for remission of sins. That rite was applicable to males only; baptism is administered to both sexes. Circumcision was to be performed on the eighth day after birth, even though such should fall on the Sabbath.[370] In the third century a council of bishops was held under the presidency of Cyprian, Bishop of Carthage, at which it was gravely determined, that to postpone baptism until the eighth day after birth was dangerous, and consequently not to be allowed.
17. Infant Baptism is Forbidden in the Book of Mormon, from which fact we know that disputation upon this subject must have arisen among the Nephites. Mormon, having received special revelation from the Lord concerning the matter, wrote an epistle thereon to his son Moroni, in which he denounces the practice of infant baptism, and declares that any one who supposeth that little children need baptism is in the gall of bitterness, and in the bonds of iniquity, denying the mercies of Christ, and setting at naught His atonement and the power of His redemption.[371]
18. Baptism Essential to Salvation.—Most of the proofs concerning the object of baptism apply with equal force to the proposition that baptism is necessary for salvation; for, inasmuch as remission of sins constitutes a special purpose of baptism, and as no soul can be saved in the kingdom of God with unforgiven sins, it is plain that baptism is essential to salvation. Salvation is promised to man on condition of his obedience to the commands of God; and, as the scriptures conclusively prove, baptism is one of the most important of such requirements. Baptism, being commanded of God, must be essential to the purpose for which it is instituted, for our Father deals not with unnecessary forms. Baptism is required of all who have attained to years of accountability; none are exempt.
19. Even Christ, standing as a man without sin in the midst of a sinful world, was baptized, "to fulfill all righteousness,"[372] such being the purpose, as declared by the Savior Himself to the hesitating priest, who, zealous as he was for his great mission, yet demurred when asked to baptize One whom he considered sinless. Centuries before the great event, Nephi, prophesying among the people in the western world, fore-told the baptism of the Savior, and beautifully explained how righteousness would be thereby fulfilled:[373]—"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?"
20. The words of the Savior, spoken while He ministered in the flesh, declare baptism to be essential to salvation. One of the rulers of the Jews, Nicodemus, came to Christ by night and made a profession of confidence in the instructions of the Savior, whom he designated as "a teacher come from God." Seeing his faith, Jesus taught unto him one of the chief laws of heaven, saying: "Except a man be born again, he cannot see the kingdom of God." A question by Nicodemus called forth from the Savior the additional declaration, "Verily, verily I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."[374] It is practically indisputable, that the watery birth here referred to as essential to entrance into the kingdom is baptism. We learn further, concerning Christ's attitude toward baptism, that He required the ordinance of those who professed to become His disciples.[375] When appearing to the Eleven in His resurrected state, giving them His farewell blessing and final commission, He commanded them: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;"[376] and, concerning the results of baptism, He taught them, that "He that believeth and is baptized shall be saved, but he that believeth not shall be damned."[377]
21. Plain as seems the spirit of these instructions and promises, there are nevertheless many who, while professing to teach the doctrine of the Redeemer, evade the meaning of His precepts, and declare that because He said "he that believeth not shall be damned," instead of "he that is not baptized shall be damned," baptism is after all not an essential, but a mere convenience or simple propriety, in the plan of salvation. It is a mockery of faith to profess belief in Christ while refusing to abide by His commandments. To believe the word of God and do it not, is to increase our culpability; such a course but adds hypocrisy to other sin. Surely the full penalty provided for wilful unbelief will fall to the lot of the professed believer who refuses to yield obedience to the very principles in which he boasts of having faith. And what can be said of the sincerity of one who refuses to obey the Divine commands except there be specific penalties provided for disobedience? Can such a one's repentance be sincere, when he now is submissive only through fear of punishment? However, in stating this principle for the government of the Saints in the present dispensation, the Lord's words are more particular and specific, "And he that believeth and is baptized shall be saved, and he that believeth not, and is not baptized, shall be damned."[378]
22. The same doctrine concerning the necessity of baptism was preached by the disciples of Christ, particularly those who were immediately associated with Him in the ministry. John the Baptist testifies that he had been appointed to baptize with water,[379] and, concerning those who accepted John's teachings, the Savior declared that they, even though they were publicans, justified God, while the Pharisees and lawyers who refused to be baptized, "rejected the counsels of God against themselves,"[380] thereby, most assuredly forfeiting their claim to salvation. As already pointed out, Peter, the chief of the apostles, had but one answer to give to the eager multitude seeking to know the essentials of salvation, "Repent and be baptized, every one of you."[381]
23. Christ's humble compliance with the will of His Father, by submitting to baptism even though He stood sinless, surely declares to the world in language more forceful than words that none are exempt from this condition, that baptism indeed is a requisite for salvation. So, no evidence of Divine favor, no bestowal of heavenly gifts, excuses man from obedience to this and other requirements of the gospel. Some illustrations of this fact have been given in connection with the purpose of baptism. Saul of Tarsus, though permitted to hear the voice of His Redeemer, could only enter the Church of Christ through the portals of baptism by water and by the Holy Ghost.[382] Afterward he preached baptism, declaring that by that ordinance may "we put on Christ," becoming the children of God. Cornelius, the centurion, was acknowledged of God through prayers and alms, and an angel came to him, and instructed him to send for Peter, who would tell him what to do. The apostle, having been specially prepared by the Lord for this mission, entered the house of the penitent Gentile, though to do such, was to violate the customs of the Jews; and taught him and his family of Christ Jesus. Even while Peter was speaking, the Holy Ghost fell upon his hearers, so that they testified by the gift of tongues, and greatly glorified God.[383] Yet the bestowal of such great gifts in no degree exempted them from compliance with the law of baptism; and Peter commanded them to be baptized in the name of the Lord.
24. Christ's ministers on the western continent were not less energetic in promulgating the doctrine of baptism. Lehi[384] and his son Nephi,[385] each testified of the baptism of the Savior, and of the absolute necessity of baptism by water and by the Holy Ghost on the part of all seekers after salvation. Nephi beautifully compares repentance and baptism by water and the Spirit to the gate leading into the fold of Christ.[386] Alma the first preached baptism as indispensable to salvation, calling upon the people to witness unto the Lord by their observance of this principle, that they covenanted to keep His commandments. The second Alma, son of the former, proclaimed baptism as a means of salvation, and consecrated ministers to baptize.[387]