=14. "Re-baptisms" Recorded in Scripture= are very few; and in every instance, the existence of special circumstances justifying the action are readily seen. Thus, we read of Paul baptizing certain professed disciples at Ephesus though they had already been baptized after the manner of John's baptism.[418] But in this case, the apostle was evidently, and with good reason, suspicious that the baptism of which these spoke had been performed by unauthorized hands, or at least without the proper preliminary education of the candidates; for when he tested the efficacy of their baptism by asking "Have ye received the Holy Ghost since ye believed?" they answered him, "We have not so much as heard whether there be any Holy Ghost." Then asked he in surprise, "Unto what then were ye baptized?" and they replied, "Unto John's baptism." But Paul knew, as we know, that John preached the baptism of repentance by water, but always declared that such was but a preliminary to the greater baptism by fire, which Christ should bring. Therefore, in view of such unsatisfactory evidence concerning the validity of their baptism, Paul had baptism in the name of the Lord Jesus administered unto these twelve devout Ephesians, after which he laid his hands upon them, and they received the Holy Ghost. [418] Acts xix, 1-6. =15.= The baptism instituted by Christ among the Nephites,[419] was very largely a "re-baptism;" for as we have already seen, the doctrine of baptism had been taught and practiced among the people from the time of Lehi; and surely, Nephi, the first to whom the Savior gave authority to baptize after His departure, had been previously baptized, for he and his co-laborers in the ministry had been most zealous in declaring the necessity of baptism.[420] Yet in this case also, there had probably arisen much impropriety in the manner, and perhaps in the spirit, of administering the ordinance; for the Savior in giving minute directions concerning the form of baptism, reproved them for the spirit of contention and disputation that had previously existed among them regarding the ordinance.[421] Therefore, the baptism of these people was made valid by an authoritative administration after the manner prescribed of God. [419] III Nephi xi, 21-28. [420] III Nephi vii, 23-26, etc. [421] III Nephi xi, 27-30. =16.= Incidentally, our attention is arrested by the fact that in these cases of re-baptism among the Nephites, the same ritual was used as in first baptism, and this by explicit instructions of the Lord, coupled with an impressive warning against disputation. Why should the priests in this day seek to alter the form to suit the case of a candidate who has formerly been baptized?