||Chosen no: R-741 b, from: 1885 Year.
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HE TWO SALVATIONS
A failure to clearly
discern the distinction between--first: the sacrifice which Jesus
gave for our sins, on account of which we have been granted
repentance and remission of sins, and second, the sacrifice we have
been called to make with Christ as sharers of his sufferings and to
fit us to share his glory, has been the source of much confusion of
thought. In consequence, some preach: It is ALL grace, we can
do nothing; God through Christ does all. These would quote in proof,
"By grace are ye saved through faith and that [grace] not
[because of any merit] of yourselves--it is the gift of
God,"--"not of works, lest any man should boast."
(Eph. 2:9.) Others declare: It is grace truly,
but unless you do works in harmony with it, you never will be
saved. It is written, "Present your bodies a living sacrifice," and "WORK OUT your own salvation." (Rom. 12:1,
and Phil. 2:12.)
party which mixes works and faith gradually comes to regard faith as of little value, and works as all important, and detracts from the
value of the sacrifice which Jesus gave, while adding to the
importance of the sacrifice of the sinner, or as they term it the
sinner's death to sin, as the means or cost of his own salvation.
party which depends wholly on faith, generally inclines to an
opposite extreme and ignores the possibility of any fallen being
doing works acceptable to God. In their endeavor to show that Jesus
fully and amply "paid it all," these frequently assert that
the penalty of sin was eternal torture, and that Jesus endured as much SUFFERING in a few hours in Gethsemane's garden as all
mankind would have suffered in an eternity of torture.
of these parties is without argument when confronted with the
Scriptures of the opposite party, and without denying or disproving
the texts in opposition, each quotes the texts and teaches the view
which seems most approved to itself; while the infidel sneers--"Your
Bible contradicts itself."
is a difficulty somewhere-- what is it?
is this: As we saw when examining the doctrines of Election and Free-grace, both are true; both are supported by
Scripture, and the difficulty has been a failure to note the two
ages to which the two doctrines apply--an election according to
favor during the Gospel age, and Free and complete favor to all
during the Millennial age. So also the doctrines of Faith and
Works--Belief as a ground of salvation, and Sacrifice as a ground of salvation. Both are true: We must merely rightly
divide the word of truth and its beauty and harmony will be
manifested. As in the doctrine of Election, the harmony was seen by
observing the two ages, so with this doctrine, the beauty and
force can only be distinguished by recognizing two salvations.
some one hastily say: I cannot believe that; the Scriptures teach of
but one salvation? We reply: How do you know? Have you
searched the Scriptures with that in view, to see? If you had said
the catechism, etc., which I studied when a child, taught that there
is but one kind of salvation, then we should have agreed with
you. Perhaps that is what you meant: at all events we can show
clearly that the Bible does teach two kinds of salvation and
two totally different classes of saved.
First, then: There is a general salvation common to all the
Adamic race. Adam, the representative of the race, through sin lost the perfection of manhood with all its privileges; the result being
death--extinction--not only for himself but for all springing from
him and represented by him--"and so death passed upon all men."
Jesus came to seek and to SAVE that which was LOST. If his
mission was successful it must result sooner or later in the recovery
and restoration of that which was lost.
Adam was not a spiritual but human image of God, he lost not a
spiritual existence, but a human existence. He lost not a heavenly
home, but an earthly paradise. He did not even lose heavenly
promises, for none such were given him. Since we all sustained our
loss through Adam, ours like his must have been a loss of human
perfection, human existence, human likeness to God, an earthly
Paradise, etc.; hence Jesus' mission was to redeem--save--recover
--restore "that which was lost." He commenced the
work, by ransoming the race [giving a "corresponding
price"]; and the Apostle assures us that he will complete
the work of saving that which was lost--"When the times of
refreshing [making new] shall come from the presence of the Lord; and
he shall send Jesus Christ....whom the heavens must receive [retain]
until the times of RESTITUTION [or restoration] of all things which
God hath spoken, by the mouth of all the holy prophets since the
world began." (Acts 3:19-21.)
seen, the ransom given by Jesus and the results to be obtained
are the exact offset to the sin of Adam and the loss thus sustained.
salvation comes to all men just as freely through Jesus as the
loss came unsought through Adam. As now death is upon all, so
in the restitution, life shall pass upon all, and as a result, all
will begin to improve and to come into full perfection of manhood,
which condition when reached may be everlastingly theirs on condition
of everlasting obedience to God. This then is the general salvation--"common salvation" in which all shall share,
because Jesus Christ by the grace of God tasted death for every man; because "the man Christ Jesus" "gave himself a
ransom [corresponding price] FOR ALL, to be testified in due time." This salvation is the saving of man from
sin and death to holiness and life; but it in no sense changes his
nature; he will still be man and while of the earth
earthly, when saved or RESTORED, will again be an earthly
image of God, and "very good"--the lord of earth restored
to his dominion--recovered from his "fall."
glance at the other salvation; the special one, called in
Scripture, "THE salvation," "YOUR salvation,"
"OUR salvation," "so GREAT salvation," etc. Like
the other, this salvation is also from sin and death, but it includes a change [R742 : page 3] of nature, so that the life enjoyed
when this salvation is fully accomplished will be not a
restoration of human nature, but a transforming to the "DIVINE
nature," no longer earthly beings, but heavenly or spiritual
beings. The Scriptural evidences on which a hope for this special
salvation is based are familiar to our readers, and the call to this
hope is mentioned as a "high calling," a "heavenly
great salvation" must take place first, before the "common
salvation" shall be accomplished, for those who experience the
"great salvation" are to be God's instrumentalities through
whom the "common salvation" shall be bestowed upon all the
world of mankind. They without us shall not be made perfect. (Heb. 11:40.)
who share in "so great salvation" are but a "little
flock" and in it are not many rich or great or noble according
to the course of this world, for to this salvation God hath chosen
the poor of this world rich in faith, heirs of the kingdom. "God hath chosen the foolish things of the world to confound the
wise, and God has chosen the weak things of the world to confound the
things which are mighty; and base things of the world and things
which are despised hath God chosen, yea and things which are naught,
to bring to naught things that are." 1 Cor. 1:28.
Apostle speaks of these two salvations in the same sentence, when he
says, "We trust in the living God who is the SAVIOUR OF ALL MEN,
specially of those that believe." 1 Tim.
these two salvations differ, so do the conditions differ. The
only conditions for the common salvation are a recognition of Jesus
who bought us with his own precious blood and an acceptance of the
salvation provided coupled with their best endeavors to abstain from
sin. No works must be here added to the work of the Redeemer to merit this recovery of that which was lost.
our hands no price we bring,
Simple to His cross we cling."
who will share in the "great salvation" and be "especially"
saved to heavenly conditions, must first share by faith in the common salvation. These during the Gospel Age have accepted
Jesus and his atoning sacrifice as the ground and substance of
restored rights and privileges as men, not getting that
restoration to perfect manhood actually, as the world will during the
Millennium, but accepting it now by faith it is to such, a
reckoned perfection; an imputed justification, a reckoned
recovery from all that was LOST to all that human
perfection and blessing which Jesus' ransom [corresponding price]
recovered for all. But if such would accept of the "heavenly calling," they must do more than thus believe and accept.
They are believers and are already subjects of this common salvation
from death and sin, before they are called to run for the
Apostle forcibly impresses this when he says: "I beseech you
brethren [already believers in Jesus as their Saviour, already
reckoned, restored or justified through faith, hence called brethren]
that ye present your bodies a living sacrifice unto God."
proves that sacrificing is not the condition of becoming
brethren, for these were brethren but had not presented themselves as sacrifices. Thus all who are freed from sin are not
only children of God, but are all brethren whether they are of the
human nature, justified, or like the Apostle begotten to the divine
nature. The earthly and the heavenly when complete and perfect will
be all one family, as there is one God and Father of all.
as though anticipating an objection from these brethren, that they
were unworthy to be sacrifices since all sacrifices must be pure and
holy else they could not be acceptable to God, the Apostle answers
this objection by reminding them of their justification and reckoned
purity on account of Jesus' sacrifice, and assures them that being
thus justified their sacrifices would be "holy" and
"acceptable to God" as well as a "reasonable
service" for them.
"service" of "sacrifice" after having been
justified from sin and death by Jesus' ransom alone, is the condition
upon which any shall be "accounted worthy" of the heavenly
prize, the great salvation. Only upon the condition of sacrificing WITH the Master, sharing in and filling up that sacrifice for the
world, are any promised a part in that "little flock"
which shall share Jesus' resurrection [the same sort] because
they share his sacrifice.
is the salvation which can only be obtained by sacrifice--by
"working out YOUR own salvation" and
the dissimilarity of this, from the salvation which no man can work
out for himself, but which was purchased by the precious blood of
Jesus, and which must be accepted by all as the free gift of
God through Jesus Christ our Lord, should be apparent to all critical
readers. And when this distinction is recognized all those Scriptures
which before seemed contradictory on the subject of salvation by
faith and salvation by works, become beautifully harmonious and
some may inquire: Do you then claim and teach that those who gain
heaven and become members of the little flock and share in
divine nature and honors will gain them by their own works simply? that they will merit such high honors? Ah no! Do not
misunderstand us thus.
first contrived the way
To save rebellious man,"
every step 'tis still displayed
Throughout God's wondrous plan."
recovery of man from sin and death was God's favor through the
sacrifice of his Son. Restitution to his "former estate"
was not merited, hence was the manifestation of God's grace or
favor. So the offering to some of the redeemed race of the infinite
"prize" in exchange for the human rights and
privileges which he himself had just presented to us freely through
Jesus, is but a further manifestation of the grace of God. We do not
by any works or sacrifices merit an exaltation to the divine
nature and glory--"far above angels and principalities
and powers" as joint heirs with Jesus. And not only so, but we
never could have dreamed of such an offer being made us! It is simply
astounding to us; to many this "EXCEEDING [R742 : page 4] RICHES OF HIS grace in his loving kindness toward us IN CHRIST JESUS," is wholly inconceivable, and unbelieved. But
those who believe the offer and give their little all, [justified-- saved through Christ] in exchange for a prize so
great, can only say:--
moves in a mysterious way
His wonders to perform.
Deep in unfathomable mines
Of never failing skill,
treasures up his bright designs,
And works His sovereign will."
"great salvation" is to be to all eternity the great
monument of God's grace by which all his creatures angelic as well as
human, shall have indubitable proof that God's grace is boundless,
and his love and wisdom and power by which he is able to cause all
things to work together for good to those who love and serve him are