Beebe On Faith & Salvation

Gilbert Beebe

Middletown, New York

1800-1881

It seems appropriate to look at another article by Elder Gilbert Beebe, signer or the "Black Rock Address," and editor of the first "Primitive" or "Old School" periodical, "The Signs of the Times" (began in 1832 at the same time of the signing of the Address), as a follow up to our look at his 1846 editorial titled "Means." This is because it is on the subject of "faith" and its relation to salvation. It is written several years after the article on "Means." It is titled "What is Faith?" (June 15, 1860, see here).

Beebe wrote (emphasis mine):

"Webster defines the word as signifying "Belief; assent of the mind to the truth of what is declared by another, resting on his authority and veracity, without other evidence." And what he denominates Evangelical faith, justifying and saving faith, he says is the "assent of the mind to the truth of divine revelation, on the authority of God's testimony, accompanied with a cordial assent of the will, or approbation of the heart." And this definition is established by the colleges and universities of our country generally, and indorsed (sic) by all Arminians and legalists everywhere. But the definition of the term as used in the Scriptures, as defined by the inspired apostles, differs very widely from the popularly received definitions of men. The apostle John speaks of it as a child from heaven, born of God, and inspired with heavenly life, and triumphing over the world. "For whatsoever is born of God, overcometh the world: and this is the victory that overcometh the world: even our faith." That faith which is the creature of the carnal mind of man, the mere assent of the judgment of our fleshly mind, although cordially received and confidently relied upon, is but, at best, a creature of our own, born of the flesh, and can no more overcome the world, than can the flesh itself; because no stream can rise above its fountain. Differing then, in parentage and birth as widely as the distance between earth and heaven, these two kinds of faith have no vital relationship with each other. The faith produced by the convictions of our natural judgment, how ever cordially assented to or indorsed by the will of man, is nevertheless a child of earth, which, could it overcome the world, would overcome itself, as it is an element of the world. But that faith which is of God, and in God, is the faith of the Son of God, and the Lord Jesus Christ is himself the author and the finisher of it. This is the faith of God's elect. By it, all the saints are distinguished from the world, as none can possess it unless they be born of God, and as without it no man can please God. We do not understand that the birth of faith is distinct from the birth of the saints; but an element of the new, heavenly and spiritual birth, which is not of blood, nor of the will of the flesh, nor of the will of man, but of God; that birth which is of an incorruptible seed, by the word of God which liveth and abideth forever; and, therefore, unlike the flesh, which is grass, and the goodliness thereof, which is the flower of grass, for they must wither and fall away; but the word of the Lord, the source, fountain and origin of true faith, liveth and abideth forever. This true and living faith is, then, an element of the heaven-born child of God, and only by it can we overcome the world, the flesh and the devil; only by it can we approach the throne of grace, draw nigh unto God, or cry Abba, Father. For he that cometh unto God must believe that he is, and the belief in God's being and perfections is the act of vital faith."

One of the things that the anti means Hardshell leaders, like Beebe, Trott, and Wilson Thompson realized early in their denominational history and development, was their need to 

1) reinterpret those passages of scripture that have been historically understood to teach means, and 

2) explain the relationship between faith and salvation (repentance too). 

As we saw in our previous postings Discussion On I Cor. 4:15 and Beebe On James 1:18, Beebe's effort at interpreting those two passages was clearly a case of "wresting" (II Peter 3: 16) the scriptures. In fact, we saw how Beebe's views were full of novelty, a thing, ironically, the Hardshells claimed to be protesting against as concerning religious faith and practice. Is not the anti means view novel among Baptists? Is Beebe's Two Seed view of James 1: 18 a novelty?

In the article on "Means" we saw Beebe attempt to deal with two of the major passages that have been understood traditionally as teaching God's use of the word of truth, or gospel, in the work of salvation (including regeneration and rebirth). There are many such passages however. But, I am sure that Beebe and his brethren can hack and hew on them in the same way as he has on I Cor. 4: 15 and James 1: 18. 

In this editorial from Beebe on "Faith" we look at Beebe's explanation of the relationship between faith and salvation, of the work of God in producing faith. We will see how his views on "faith" (which most Pbs of the 20th century accepted) are likewise not orthodox, being an invention arising out of necessity due to their adopting the anti means novelty. What saith the scripture? What saith Beebe?

When a man begins his position paper by denying a generally accepted definition of the thing to be discussed, or redefined, he surely must have such a weight of evidence worthy to the task. But, as any unbiased mind can see, Beebe did not meet the task. 

Questions

1. Did Beebe succeed in redefining the meaning of the word "faith"? 

2. He seems to deny the common definition that says that "faith" is "belief" or "assent of the mind to the truth" - does he deny that faith is such? On what basis?

3. The definition Beebe opposes says that "faith" is an "assent of the mind to the truth of divine revelation, on the authority of God's testimony, accompanied with a cordial assent of the will, or approbation of the heart." Does he deny that faith is such? On what basis?

4. Beebe says that he and his Hardshell Two Seeders deny "faith which is the creature of the carnal mind of man," which is "the mere assent of the judgment of our fleshly mind." Who teaches that faith is produced by the carnal and fleshly mind? Is that not a clear case of the "red herring" fallacy and method of deceit?

5. Who teaches that saving faith is "faith produced by the convictions of our natural judgment"? Is that not another "red herring"? 

6. Have the Hardshells not a history of misrepresenting their opponents, of using red herrings, and other instances of fallacious reasoning?

7. Does Beebe ever show that "faith" is non cognitive, or that it does not involve belief of biblical facts?

New Birth Makes Believers

Beebe said: 

"This true and living faith is, then, an element of the heaven-born child of God" and that faith, or belief, is an "an element of the new, heavenly and spiritual birth."

He also said:

"We do not understand that the birth of faith is distinct from the birth of the saints"

What do these statements reveal about the "state of flux" in which Beebe and his brethren in the anti mission movement found themselves, within a generation of their formation, in regards to faith and its relationship to salvation? 

If we ask today's "Primitive Baptists" (majority or predominant view) this question, what would be their answer? Question: is faith given or created in regeneration? I suspect that they would nearly all say, as I have heard them say many times (and have said so myself) - "faith is given in regeneration." If you question them further on this answer, I am sure that you will get a strange definition to the word "faith" (just as Beebe was attempting to give). Further, you will no doubt see them jump hoops in trying to deal with all the contradictions that their novel definition produces. 

I am sure that the reason why Beebe and today's Pbs will affirm the statement "faith is given in regeneration" is because 1) this is clearly revealed to be so in scripture, and 2) it is the belief of Baptist confessions and historic leaders. So, they have needed to keep the statement but change its meaning. 

Beebe, however, existing nearer in time to pre 19th century Baptist sentiments than today's Pbs, well knew that the historic view joined together evangelical faith with being born again. One did not exist where the other was absent. To Beebe's ancestors, and even to the majority of his brethren in the first half of the 19th century, faith was not to be divorced from the new birth. There was no such thing as a "regenerated unbeliever." The above statements by Beebe show this to be the case. Further, Beebe never once denied that true saving faith involved belief of truth.

Wrote Beebe:

"This heaven-begotten and heaven-born faith, is the substance of things hoped for, and the evidence of things not seen... And as the faith of the gospel is the faith of Jesus Christ, and as the righteousness which alone can justify us before God is by the faith of the Son of God, who hath loved us and given himself for us, so it must be a substance, in distinction from all shadows, passions or exercises of the natural mind, or energies of unrenewed men."

What kind of faith is it that is produced in regeneration according to Beebe? "The faith of the gospel." 

Wrote Beebe:

"Third. If we have this faith, we shall learn by experience that we cannot control it, exercise or enlarge it; but on the contrary, it will assuredly control, exercise and govern us."

Is that not an affirmation of the certainty of the perseverance of believers?