Water-baptism, and the higher baptism of the Spirit by the authorized imposition of hands for the conferring of the Holy Ghost, constitute the two fundamental ordinances of the Gospel. The repentant soul who has thus {94} entered the Church of Christ may afterward attain to position and authority in the Holy Priesthood--not as an earthly honor, not as a title of personal aggrandizement, not as a symbol of power to rule and possibly to oppress,--but as an endowment bespeaking authority and the express responsibility to use that authority in the service of his fellows and to the glory of God. In the temple service, the man who appears as proxy for his dead relative must be ordained to the Priesthood before he can pass beyond the baptismal font. It is a precept of the Church that women of the Church share the authority of the Priesthood with their husbands, actual or prospective; and therefore women, whether taking the endowment for themselves or for the dead, are not ordained to specific rank in the Priesthood. Nevertheless there is no grade, rank, or phase of the temple endowment to which women are not eligible on an equality with men. True, there are certain of the higher ordinances to which an unmarried woman cannot be admitted, but the rule is equally in force as to a bachelor. The married state is regarded as sacred, sanctified, and holy in all temple procedure; and within the House of the Lord the woman is the equal and the help-meet of the man. In the privileges and blessings of that holy place, the utterance of Paul is regarded as a scriptural decree in full force and effect: "Neither is the man without the woman, neither the woman without the man, in the Lord."[10] Faith and sincere repentance, followed first by water-baptism and then by the laying-on of hands for the bestowal of the Holy Ghost, are the prescribed means of {95} admission into the Church of Christ and prospective salvation in the Kingdom of God. But there is a distinction between salvation and exaltation. At this point it may be well to consider this distinction, and to set forth the doctrines of the restored Church as to the graded degrees of exaltation beyond the grave.[11]