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The Works of Gilbert Beebe
From Signs of the Times—October 15, 1867.
Please give your views on Ephesians 2:8. “For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God.”
Bell Buckle, Tenn. June 4, 1867.
Reply: —The doctrine of salvation by grace, without any merit or works, conditions of terms to be performed on the part of the saved to procure or secure it, is so clearly stated and affirmed by the Holy Ghost, through this inspired apostle in this epistle, as well as in all that has ever been written by holy men who have written as they were moved by the Holy Ghost, that it cannot be successfully controverted by all the ingenuity of wicked men and devils. The supreme glory of God in the eternal salvation of his chosen people is most gloriously displayed by the sovereign reign of his grace in its complete accomplishment.
The positive declaration, “For by grace are ye saved,” is too plain and emphatic to require any explanation. The fifth verse affirms the same truth. “By grace ye are saved.” The inquiry arises, not as to how, but who, are saved by grace, and in what sense is it through faith; and the testimony that neither the grace by which, or the faith through which, salvation comes are of those who are saved, but are the gift of God, deserves our special attention.
First. Who are saved by grace? The unequivocal answer to this inquiry is found in the beginning of the epistle, “The saints” which were, at the time this epistle was written, at Ephesus, and the faithful in Christ Jesus; whether at Ephesus or elsewhere, and at all times. Those who are in Christ Jesus, we are told in the fourth verse of the first chapter, were chosen in him before the foundation of the world; and in the tenth verse of this second chapter, that they are God’s “workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”
Thus having created and chosen them in Christ Jesus before the foundation of the world, and predestinated them to the adoption of children by Jesus Christ to himself, and having before ordained that they should walk in good works, and be holy and without blame before him in love, their faithfulness in Christ Jesus is most clearly established. For if God has chosen them in him before the foundation of the world for this express purpose, that they should be holy and without blame; and if God has before ordained that they shall walk in good works; how can it possibly be otherwise than they should be the faithful in Christ Jesus, as stated in the identification of those to whom our text is addressed?
The first inquiry, Who are saved? being settled beyond all doubt, by the plain and unmistakable testimony given above, which cannot possibly admit of any other construction than that it embraces all who were chosen of God in Christ Jesus before the foundation of the world, and before ordained that they shall walk in good works, and be holy and without blame before the heart-searching and rein-trying God. And consequently, all who are so chosen and ordained of God are saved by grace, and not by anything that is in any sense of themselves; we have next to consider:
Second. In what sense we are to understand that this salvation by grace is through faith.
1. The apostle Paul, in all his epistles, distinguished the two dispensations of law and gospel, the former as of works, and the latter as of faith. Hence we are to understand that salvation by grace comes to us through the gospel, and not through the law. For if a law had been given that could have given life, then verily righteousness should have been by the law. But such could not be the case; for by the deeds of the law no flesh shall be justified in the sight of God, or be holy and without blame before him in love. “For if they which are of the law be heirs, faith is made void, and the promise made of none effect; because the law worketh wrath; for where no law is, there is no transgression. Therefore it is of faith that it might be by grace, to the end the promise might be sure to all the seed,” etc.
2. Faith is defined by the Spirit of inspiration, as “the substance of things hoped for, the evidence of things not seen,” (Heb. 11:1). The eternal purpose of God, which he purposed in himself before the world began, is invisible to the sight or understanding of natural man; even those who were embraced in the electing purpose and predestination of God were by nature children of wrath even as others, and as destitute of ability to see, feel, or know, what God had laid up in store for them as any other of mankind; and the knowledge of their salvation comes to them through faith; by revelation of the Spirit to their faith; and their faith is, as we shall presently show, not of themselves, it is the gift of God. Personally and experimentally, no man can have a knowledge of his calling and election of God until he is born of that Spirit whose fruit is faith. “All men have not faith,” neither has any man faith until it is given to him; for our text declares that it is the “gift of God.” Jesus Christ is the Author and finisher of it, and it is the faith of the Son of God. Therefore it is very apparent to those who have the faith of Jesus Christ, that their salvation by grace is through faith, but:
3. “Faith is the substance of things hoped for.” The hope of the gospel received by or through faith, is thus stated: —“In hope of eternal life, which God, that cannot lie, promised before the world began,” (Titus 1:2). In the purpose, predestination and promise of God, the salvation by grace of all his chosen people in Christ was secure and perfect from everlasting, and that eternal grace which reigned in our salvation was given to us with all spiritual blessings in Christ, according as God had chosen us in him, before the foundation of the world: “According to the power of God; Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, But is now made manifest by the appearing of our Savior Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel,” (2 Tim. 1:8-10). This manifestation is made to and through the faith of the Son of God. When Christ appeared, and abolished death by his own death, or “through death destroyed him that had the power of death,” and rising from the dead brought life and immortality to light, he finished transgression and made an end of sin for all his people. This he came to do, and his name was called Jesus because he should save his people from their sins. He put away their sins by the sacrifice of himself. He was delivered for our offences, and was raised again for our justification; and we are freely justified through the redemption that is in Christ Jesus.
Having thus saved us according to God’s own purpose and grace which was given us in him before the world began, we are, and shall be, called with a holy calling in due time, according to the same purpose and grace. This salvation was finished and complete according to God’s own purpose and grace when Jesus rose from the dead and brought our life and immortality to light in his resurrection life. The faith of the Son of God, when his soul was made an offering for sin, did see his seed, and prolonged his days, and the pleasure of the Lord prospered in his hands (Isa. 53.10). Through the same faith of the Son of God in his members, the saving virtue of his blood and righteousness was anticipated, applied, and savingly received by Abel, Abraham, and all the Old Testament saints; and through the same faith of the Son of God all the redeemed of the Lord, under the present dispensation have, do, or shall receive a knowledge of this salvation, and they shall all know and confess that it is wholly of grace, through faith, and in no sense, in any wise or measure of themselves. “It is the gift of God;” which it could not be if obtained as a reward of merit, or in consideration of anything done by us. For the apostle testifies, that if it be by works, then it is no more by grace; and if by grace, then it is no more by works. It cannot possibly be of both, or partly of grace and partly of works. We are not left to guess on which of these two opposites our salvation rests; for we are so plainly told that it is of the one, and that it is not of the other. “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast.” Infidel Arminians (we say infidel, because none who believe what God has said can be Arminians) in their desperate effort to pervert this Scripture, say that the grace by which we are saved is of God, but the faith through which we receive it is of ourselves; and that by faith as a condition, we may obtain the grace, and so secure the salvation; and this heaven daring logic finds a ready market in our guilty world. But suppose their logic good, would it not follow that if we procured the grace by our faith, that the whole, grace, faith and salvation would all be of ourselves, and not the gift of God? If, as they affirm, God has offered this salvation on certain terms to everybody, and some comply with the terms and are saved, and others reject the terms and perish; then the declaration of our text would be falsified, and men who complied with the terms would have right to boast over those who rejected them. And would it not further prove that neither the grace nor the faith, nor even the blood of Christ, saved anybody? If the salvation of sinners depends on what they do to obtain it, then the apostle is found a false witness of God to us. But the Scriptures abundantly testify that the grace by which the saints are saved is the grace of God; therefore it is not of ourselves; and the faith through which we are saved is the faith of the Son of God, and the fruit of the Spirit, it therefore cannot be of ourselves. It is the gift of God. This grace by which we are saved, as we have proved by 1 Timothy 1:9, was given us in Christ Jesus before the world began. And this faith through which we are saved is the faith of Jesus Christ, and fruit of his Spirit by which we are quickened and born again; and that it is through the faith of Jesus Christ that we receive the salvation which is by grace, “Receiving the end of your faith, even the salvation of your souls,” (1 Pet. 1:9).
In conclusion, let us review the array of the apostle’s testimony in its connection. God the Father hath blessed us with all spiritual blessings in heavenly places in Christ; according as he hath chosen us in him before the foundation of the world. This Christ in whom God has given all spiritual blessings, God has raised up from the dead, and hath set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and hath put all things under his feet, and gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all. And you, the body of Christ, hath he quickened; for he is the life of his whole body—and he filleth all, in all the members of that body. So in his resurrection, he has brought life and immortality to light, and vitalized, or redeemed from death, the ministration of the law; and quickened, and raised them up together, and made them sit together in the heavenly places in him. That in the ages to come, he might shew the exceeding riches of his grace, in his kindness towards us in Christ Jesus. Thus the faith of Jesus Christ, through which salvation comes, looking down the dim vista of ages to come, holds in view all the millions of his redeemed, whom he has redeemed from death, and of whom he is the resurrection, and the life, although they are in themselves dead in sins. In the ages to come he will shew, exhibit, bring to light, all the members of that body over which God has given him to preside, and call them all by his grace, deliver them experimentally from sin, and bring them into the glorious light of the gospel; and cause them all to come in the unity of the faith, and knowledge of the Son of God, to a perfect man; unto the measure of the stature of the fullness of Christ. There is one body and one Spirit, even as ye are called in one hope of your calling. The faith through which salvation by grace is received, holds the certain ultimate gathering of all things which are in heaven, or in earth, and down to the end of time, even in him.
We confidently believe no quickened child of God can hate or resist this doctrine of salvation by grace. Some may fail to understand it; but so far as it is opened to their understanding they are obliged to love it, and to rejoice in it. But the trouble is with many, if not all, to know that they are embraced in this great salvation. That assurance and consolation they can only receive through faith. When their faith prevails above their fears, then they set to their seal that God is true; and then they can and do rejoice with joy unspeakable and full of glory. As the carnal Israelites could not enter into rest, because of unbelief, so when darkness and doubts, and unbelief from our fleshly nature prevails over our mind, we labor and toil through wearisome nights through which we pass; but when the eyes of our understanding are enlightened that we may know what is the hope of his calling, and what is the riches of the glory of his inheritance in his saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead; then, believing we rejoice, and enter into rest.
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