SALVATION FOR THE DEAD.
In this age of religious freedom, when every man is at liberty to worship how, where or what he pleases, when the Christian church is split and divided into innumerable sects and creeds, and is still dividing and subdividing; where the opinions of men, crystallized into creeds, pass current as systems of theological truths; while spiritualism in all its various forms is rampant upon the earth, and its younger and more delicately molded brother, theosophy, is gaining acceptance as a wonderful revelation from the unseen world; while darkness covers the earth and gross darkness the people, and men are continually seeking for that which borders upon the sensational—the word of God comes forth proclaiming the principles of salvation for the dead as well as for the living.
That there is but one faith, one hope, one baptism, one way to obtain eternal life, either for the living or for the dead, is clearly shown by the Scriptures. "To the law and to the testimony; if they speak not according to the word, it is because there is no light in them." (Isaiah viii, 20.) These shall be our guide. By this divine method we are willing that all shall be judged. Opinions of men are not the words of God, nor is the word of God to receive a private interpretation, as is clearly shown by the following (II Peter i, 20, 21): "Knowing this first that no prophecy of the Scriptures is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." Opinions of men shall not prevail, but we will take the word of God for our guide. "And when they shall say unto you, seek unto them that have familiar spirits and unto wizards that peep and that mutter, should not a people seek unto their God for the living to the dead?" (Isaiah viii, 19.) Let us then go to the Scriptures, and seek the word of God for a knowledge of the dead.
After Jesus Christ, the Savior of the world, fulfilled His mission among the living and was about to depart to the unseen world and perform His work for the salvation of the dead: while He was suffering the pangs of death upon the cross between two malefactors, He was railed upon by one, yet worshipped by the other, to whom He said: "Today shalt thou be with Me in Paradise." This saying has created a belief in the Christian world that the vilest sinner on his death-bed or the murderer upon the gallows by confessing Christ at the last moment, can be saved. But let us find out where the Savior went. Did He go to His Father and God? Not if the Scriptures are true.
On the morning of the Savior's resurrection and Mary's visit to the sepulcher, she thought Jesus was the gardener. Yet when He said "Mary," she at once recognized Him, and in her joy evidently sought to embrace Him, for it is said, "Jesus saith unto her, touch Me not, for I am not yet ascended to My Father; but go to My brethren and say unto them, I ascend unto My Father and your Father, and to My God and your God." (John xx, 17.) If this be true, are we not justified in asking the question, "Lord, if Thou hast not been to Thy Father and God during these three days, where hast Thou been?" Let the Scriptures answer: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was preparing, wherein few, that is, eight souls, were saved by water." (I Peter iii, 18-20.) So then Christ went to the spirit world, and there preached the Gospel to the spirits in prison. And why? "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." (I Peter iv, 6.) It would seem that this can need no explanation, for by this rule all men are to be judged by the same law, whether they hear the Gospel in life or after death. And herein is the justice of Almighty God made manifest, for if it were not so, and if the modern Christian theory should prevail, viz., that all mankind who do not confess Christ are lost, what shall be said of four-fifths of the people on the earth today, and those that have lived in like circumstances in the heathen world, who never heard of Christ?
If, when all mankind are brought before the judgment-seat to be judged, and the heathen hears his sentence read by the great Judge, "Depart from Me, ye cursed, into the place prepared for the devil and his angels, because you never confessed My name," would not the heathen be justified in saying, "Who art thou? I never heard of Jesus Christ. When I was on the earth I worshipped Joss and served him faithfully."
To punish the heathen for not confessing Christ when in fact he never heard of Him is contrary to the justice of an All-wise Creator. But God has provided a better way. All who have never heard the Gospel in life will have an opportunity after death, as clearly set forth in the above as in the following: "Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." "But," says the objector, "that means all they that are dead in sin," but read a little farther: "Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice." (John v, 25 and 28.) Again, "For as Jonas was three days and nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt, xii, 40.) By these passages it is clearly apparent that the Savior fore-knew His mission to the spirit world in the heart of the earth, and that while there, all who were in their graves would hear His voice.
Not only was this understood by Jesus and His Apostles, but long prior to the Savior's day the Prophets foresaw the work He would do for the dead, "I the Lord have called thee in righteousness, and will hold thine hand and will keep thee, and give thee a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah xlii, 6-7.) Here the prophet foretold the labors of the Savior. During His sojourn in the flesh, we have no account of His having brought out the prisoners from the prison, or proclaiming liberty to the captives, or the opening of the prison to them that are bound. Had He done so, the Roman government would have had a case against Him, yet Pilate found no fault in Him. Hence we must look elsewhere for the fulfilment of these passages.
"And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah xxiv, 21-2.) Here is the finale of a terrible picture of the earth's desolation, when it is to be empty, turned upside down, broken, dissolved, removed like a cottage, and the inhabitants thereof scattered. All are to be gathered, including the kings, and the high ones, as prisoners are gathered in the pit, shut up in prison and after many days visited. What will be the object of this visitation? Peter has already told it: as Christ visited the antediluvians, so when these have suffered the vengeance of Almighty God in the spirit, some of His servants, ministering angels, will be sent to visit them and preach the Gospel to them as Jesus did.
"Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of Glory shall come in. Who is the King of Glory? The Lord strong and mighty, the Lord mighty in battle." (Psalm xxiv, 7-8.) What was the subject of the vision thus portrayed by the prophet, and where was it to take place? He saw the Savior making His triumphal entry into the infernal regions, and with irresistible power the gate and doors are made to fly open and the immortal King stands in the midst of prisoners of the spirit world. Thus the full import of that beautiful passage of the psalmist David would read: "Lift up your heads, O ye gates of hell, and be ye lifted up, ye everlasting doors of the prisons of the damned, and the King of Glory shall come into the regions of darkness proclaiming liberty to the captives and the opening of the prison doors to them that are bound in hell."
If the antediluvians after their long sojourn in the regions of darkness were had in remembrance before God so that He sent His beloved Son to preach to them the Gospel during the time His body lay in the tomb, what shall be done for those who have died since the Savior's visit to the spirit world? As His Apostles and all His faithful followers served Him in life, who shall say that after death they will not follow His example, and continue to serve Him by going to the spirit world and there preaching to the spirits in prison who have died without a knowledge of the Gospel? And when these poor benighted beings, after their long captivity under the reign of Lucifer, listen to the precious truths of the Gospel of Christ and become converted, straightway the question arises, How can I obey the ordinance of baptism? I am in a disembodied state of existence, yet my Savior has said: "Except ye are born of water and of the Spirit, ye cannot enter into the Kingdom of God." Oh, wonderful plan provided by the Almighty! The living may be baptized for the dead. It is very plain that this great principle was understood by the ancient Saints, as will be seen by the words of the Apostle Paul, addressed to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead arise not at all, why are they then baptized for the dead?" (I Cor. xv, 29.)