--- title: Times and Seasons description: Issues of 1845 to 1846. authors: - Church of Jesus Christ of Latter Day Saints editors: - Ebenezer Robinson - Don Carlos Smith - Smith, Joseph, Jr. - Taylor, John collections: - periodicals tags: - newspaper - times-and-seasons - nauvoo - nineteenth-century periodical: Times and Seasons volume: 6 number: 12 published: 1845-07-01 publisher: E. Robinson and D. C. Smith; later John Taylor publisher_place: Commerce and Nauvoo, Illinois language: en type: article reference: "“Remission of Sins,” *Times and Seasons* 6, no. 12 (July 1, 1845): 957–958." printed_title: REMISSION OF SINS. source: url: https://archive.org/details/per_utah-and-the-mormons_times-and-seasons_1845-07-01_6_12 transcription: Text from the Centerplace.org transcription (https://www.centerplace.org/history/ts/v6n12.htm), with its page breaks; this Internet Archive scan is the reference copy (its OCR was used only as a witness for OCR repair) identifier: per_utah-and-the-mormons_times-and-seasons_1845-07-01_6_12 start_page: 957 end_page: 958 curator_note: A Mormon newspaper published by the church in Nauvoo; included for historical study. Inclusion does not imply endorsement. rights: status: public-domain basis: US publication 1845 (Nauvoo, Illinois); published before 1931, so public domain in the United States source: https://archive.org/details/per_utah-and-the-mormons_times-and-seasons_1845-07-01_6_12 publication_year: 1845 --- # Remission of Sins Sin is the transgression of law; and remission of sins pre-supposes the satisfaction of justice, in some way, of the law that was transgressed, for the justification of the criminal; for justice is the standard of action in all just law, and no action can vary its claims without law, and no action can vary its claims without violating the force and dignity of that law; and if this is done, it is worse than no law. The justice of a just law, claims the protection of all good subjects; and the infliction of the penalty of every transgression; and without this, justice is not satisfied. If a man sins against a just law, he can never in justice, again enjoy the approbation of that law, short of ample atonement, either directly or indirectly. If he makes his own atonement, justice is thereby satisfied; and it leaves nothing in the mind of the executive, or, one who enforces the law, that savors of forgiveness, and if he receives the approbation of the law, it is because justice claims it: but if another makes the atonement, he then obtains remission by the satisfaction of justice, to be sure in the infliction of the penalty, but unto him it is an extension of mercy, and the forgiveness originating in the mind of the executive, is because the atonement made in behalf of the criminal shall be considered a sufficient one to cancel the crime, or answer the penalty of the law; and he receives the approbation of the law, not because he has merited it, but because mercy has opened the way for the remission of his sin, by the satisfaction of the claims of justice in the infliction of the penalty in his behalf. Such is the character of all just law, (and that too of necessity) that if there be no atonement for sin, nor infliction of the penalty for transgression, there can be no remission nor approbation of the law that was transgressed.-This principle exists because of the accountability that all subjects sustain to the law by which they are governed. Mankind are accountable to God, if at any time he has given them a law, or commandments by which they should be governed; and that it has been done we are willing to believe. The Lord God commanded Adam, the first man, saying: "Of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die." All men are made partakers of this penalty, not be actual sin, but by nature, being natural heirs of him who did transgress, and also partakers of condemnation and banishment, and all the effects of the fall, like as Adam was; and according to the natural course of justice in the infliction of the penalty upon Adam as transgressor, and upon us as legitimate sufferers with him, there could be no hope in our case: for Adam, in eating of the forbidden fruit, subjected himself to the influence and power of death; and death naturally brings darkness and corruption brings dissolution; and there is nothing in death to re-organize, nor to bring to light; and hence, this penalty is naturally of eternal duration, and man is naturally unable to fulfil [fulfill] it short of eternal subjection. Thus the justice of this law is naturally of sufficient force to hold us in subjection to the powers of death until the penalty is suffered by us, or an atonement made for the remission of the sin of the transgression thereof. But if the penalty is cancelled [canceled] by an atonement made for us, it must be by some being of better character and capacity, otherwise he would have to suffer as long as we, and the desired remission could not be effected at last. If we receive this as a true doctrine of the natural state of mankind in consequence of the fall, we are bound by every consideration of benevolence, love and mercy, to be grateful if there is a door opened for our redemption. the scriptures hold out the encouragement that there is an atonement made in our behalf of sufficient merit to answer the claims of justice, [and reconcile God to us,*] so that we are no longer under condemnation for original sin; and so that we shall be made free from the penalty of the fall, as it is written, "As in Adam all die, even so in Christ shall all be made alive, but every man in his own order." Jesus Christ was a suitable being and able to make this atonement in our behalf, and satisfy the claims of justice, because, Firstly, he was the first begotten and best beloved of the Father. [See Heb. 1:6 and Mat. 3:17.] Secondly, he was able to comprehend the penalty without suffering eternally. [Is. 9:6. Ps. 16:10. and Luke 22:39 & c.] And Thirdly, he was without sin, and justice had no claim upon him that he should suffer, only as he took it upon himself to suffer for us. [Is. 53 chap.] And the whole was an act of mercy against justice for the remission of our sins, or that we should not be forever subject to the vengeance of a broken law; and also, that we might be placed upon the ground of exaltation and eternal life, according to the first purpose of God in the creation of man: for the atonement of Jesus Christ hath secured unto mankind much good; and this one thing it hath secured particularly; even the forgiveness of sins by the shedding of blood; as it is written, "And he took the cup and gave thanks, and gave it unto them, saying drink ye all of it, for this is my blood of the new testament, which is shed for many, for the remission of sins"-[Mat.26:28.] Again, "For behold I say unto you,* * * * when ye partake of the sacrament, do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of sins."-[Book of Doc. and Cov. Sec 50] Some may object to this position, because the apostle Peter told certain believing Jews to be baptised [baptized] for the remission of sins; or at least it is so on record. If this proves anything, it proves too much for an objection, for the scriptures also say, that the blood of Jesus Christ was shed for the remission of our sins, and if this is the only necessity of baptism, one or the other must be superfluous. But if we will dip a little deeper into the fountain of truth, and search still further into the character of the fall, and the merits of the atonement, we shall find that notwithstanding we are no longer counted sinners because of Adam's transgression, yet, there is a curse left upon the earth, for man's sake, and God's preparing salvation for us by the atonement does not reconcile us to him without law; for we are prone to sin by nature, being still under the power of the devil according to the character of the curse, and would forever have remained so, but the atonement brought in a law of restoration, by which we may subject our carnal nature, and again become heirs of the kingdom of God if we will: and that law is the gospel, and baptism is an ordinance therein for what? Why, for birth and regeneration, as it is written, "Except a man be born of water and of the spirit he cannot enter into the kingdom of God." Again, the Book of Cov., speaking of baptism, says, "Wherefore, enter ye in at the strait gate," &c. [Sec. 41. (see also 1 Pet.)] It is a door of entrance into the kingdom of God. But the apostle said, "Be baptized for the remission of sins." [See also Book of Cov. (old edition Sec. 65]. Now the first definition of the word "for," is "because of." Put this construction upon the quotation, and it would read, Be baptized because of the remission of sins. This would agree with the general face of the scriptures, and with the plan of salvation, for, if there had been no atonement, original sin could not have been remitted, neither would the gospel have been given, and we because of sin could never have been saved; but now, because of the remission of sins, by the shedding of blood; we have the privilege of water baptism as an ordinance of initiation into the kingdom of God; and this together with the other gospel ordinances, will secure to us legitimate claim upon celestial inheritance. But if this argument does not suit, there are others. Mankind are by nature aliens from God, and will be until in all cases, the gospel is had in exercise for their restoration; and every one hearing the gespel [gospel], is under condemnation if he will not obey it; and unto such the atonement is no longer meritorious because of actual sin against a greater law, as it is written, "He that believeth on him (Christ) is not condemned; but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." [Jno. 3:18] And like as though there had been no atonement, and not only so, but worse; they are subject not only to death, but to the power of the second death:-"where the worm dieth not, and the fire is not quenched." Hence baptism is, in a certain sense, for the remission of sins, or rather, it is a means by which we may escape condemnation. "He that believeth and is baptized shall be saved, but he that believeth not shall be damned." But according to the words of Christ, and the character of the gospel, baptism has more properly the birth and regeneration of alienated man into the kingdom of God as its object, and the remission of sins is granted unto mankind because of the atonement made by the shedding of blood, "and without shedding of blood is no remission." [Heb. 9:22] V. H. BRUCE City of Joseph, July 1845. *Properly "reconciled us to God."