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.

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 are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."*

In writing to the saints of Colosse, the same apostle reminds them that they had been "buried with 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."†

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

*Rom. vi: 3-5. † Col. ii: 12.

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. "*

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. "†

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

*Mosheim's Church History (Murdock), third edition, Vol. I,

page 87. Ibid, p. 137.

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. "*

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,

*Eusebius Eccl. Hist. b. vi, ch. 43.

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. "*

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."†

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.

* Doc. and Cov., sec. xx: 73, 74 III. Nephi xi: 23-27.

CHAPTER XXV.

THE HOLY GHOST.

E who said a man must be born again-born of water, said also that he must be born of

*

the spirit; and it is to that birth, or baptism of the Spirit that we now direct the attention of the reader.

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. 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."‡

Jesus frequently alluded to this baptism of the Holy Ghost and the powers that a possession

* John iii: 5. † Mark. i: 7, 8. John i: 32-34, in connection with verse 29-31.