[Footnote N: Doc. & Cov. 29:46-49.]
He that declares that little children are born in sin, and therefore require baptism, denies the mercy of the father and does not understand the nature and significance of the atonement. The Savior said: "Suffer little children and forbid them not to come unto me, for of such is the kingdom of heaven." The Prophet Mormon sums the whole matter up in the following words:
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 naught the atonement of
him and the power of his redemption.Wo unto such, for they are in danger of death, hell, and
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.And the first fruits of repentance is baptism, and baptism
cometh by faith, unto the fulfilling of the commandments; and
the fulfilling of commandments bringeth remission of sins.[O]
[Footnote O: Moroni 8:19-25.]
The question naturally arises, if all must accept the principles of the gospel and be baptized for the remission of their sins, what of the dead who died without receiving the remission of their sins, or accepting Christ while they were in the flesh? They cannot be baptized in water now and have hands laid on their heads for the gift of the Holy Ghost, for these things of necessity pertain to this mortal probation. Therefore, it would be impossible for them to be baptized now or even after the resurrection, for they would no longer be mortal, but subject to the laws and regulations of that life which is to come. These ordinances must be performed in this life, or, if for the dead, vicariously by some one who is in mortality, the living acting as proxy for the dead. Again we hear the objection raised, that this is impossible; that one man cannot stand, or answer for another's sins; but that every man must stand for himself. This is true so far as it is possible to be done. But occasions have arisen where the man guilty of transgressing the law was unable to redeem himself. And punishment for sin, is for the propitiation of sin, and in such cases there is nothing in the scriptures forbidding one to stand vicariously for another when circumstances render it impossible for the first to comply with the law. In ancient Israel they had the scapegoat. On the head of this goat, Aaron placed both his hands and confessed over him all the iniquity of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and then sent him away "by the hand of a fit man into the wilderness." And the goat bore upon him all their iniquities into the wilderness "unto a land not inhabited:"[P] This was but one instance. In various ways of vicarious offerings have been made and accepted. Then why should it be considered a strange thing for the Latter-day Saints to believe that the children have the privilege to stand vicariously for their dead fathers, and by proxy perform these ordinances, that belong to this life, in their behalf?
[Footnote P: Leviticus 16:20-22. See also Leviticus chapters 4 and 5.]
The fact is, the whole plan of redemption is based on vicarious salvation, One without sin standing for the whole human family, all of whom were under the curse. It is most natural and just that he who commits the wrong should pay the penalty—atone for his wrong doing. Therefore, when Adam was the transgressor of the law, justice demanded that he, and none else, should answer for the sin and pay the penalty with his life. But Adam, in breaking and law, himself became subject to the curse, and being under the curse could not atone, or undo what he had done. Neither could his children, for they also were under the curse, and it required one who was not subject to the curse to atone for that original sin. Moreover, since we were all under the curse, we were also powerless to atone for our individual sins. It therefore became necessary for the Father to send his Only Begotten Son, who was free from sin, to atone for our sins as well as for Adam's transgression, which justice demanded should be done. He accordingly offered himself a sacrifice for sins, and through his death upon the cross took upon himself both Adam's transgression and our individual sins, thereby redeeming us from the fall, and from our sins, on condition of repentance.
Let us illustrate: A man walking along the road happens to fall into a pit so deep and dark that he cannot climb to the surface and regain his freedom. How can he save himself from his predicament? Not by any exertions on his own part, for there is no means of escape in the pit. He calls for help and some kindly disposed soul, hearing his cries for relief, hastens to his assistance and by lowering a ladder, gives to him the means by which he may climb again to the surface of the earth. This was precisely the condition that Adam placed himself and his posterity in, when he partook of the forbidden fruit. All being together in the pit, none could gain the surface and relieve the others. The pit was banishment from the presence of the Lord and temporal death, the dissolution of the body. And all being subject to death, none could provide the means of escape. Therefore, in his infinite mercy, the Father heard the cries of his children and sent his Only Begotten Son, who was not subject to death nor to sin, to provide the means of escape. This he did through his infinite atonement and the everlasting gospel. The Savior voluntarily laid down his life and took it up again to satisfy the demands of justice, which required this infinite atonement. His Father accepted this offering in the stead of the blood of all those who were under the curse, and consequently helpless. The Savior said, "I lay down my life for the sheep. * * * Therefore, doth my Father love me, because I lay down my life that I might take it up again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."[Q]
[Footnote Q: John 10:15-18.]
From this we see that he had life in himself, which he received from the Father, being his Only Begotten Son in the flesh. And it was this principle that gave him power to atone for the sins of the world, both for Adam's transgression and for our individual sins, from which we could not of ourselves get free. Therefore, Christ died in our stead, because to punish us would not relieve the situation, for we would still be subject to the curse even if our blood had been shed, and through his death we receive life and "have it more abundantly."