What a glorious doctrine of the Scriptures is the teaching of the Perseverance of the Saints!

There are two extremes when it comes to the perseverance of a professing Christian, usually cast in one of the following two ways: a) that through my own wilful rebellion I can lose my salvation, and b) “once saved always saved” or "eternal security."

Yet if Christ isn’t capable of saving me to the uttermost (including holding me) then He isn’t the perfect Saviour and is not to be trusted. Likewise, a mere profession of one’s lips, without the fruit of repentance and faith is surely not evidence of a genuine salvation. The former produces a works that can never rest in Christ; the latter rests too easily in false assurance.

The Perseverance of the Saints (POTS), which is an historic belief that Baptists have held, and which we hold as a congregation (FEB, “Salvation” [1953]; MBC “Salvation” [2022]- “divinely preserved”), balances these two extremes. POTS teaches that those who are truly saints, that is those who’ve savingly believed in the Gospel of Jesus Christ, been converted, and made holy (saints) are also those who will finally persevere, or continue steadfast, to the end. It doesn’t mean they will be perfect but it does mean that even if for a time they grieve the Spirit, their general life trajectory will be persistent righteousness vs. persistent sin (a false professor). Thus, they and we gain final assurance of their salvation by the evidence of the fruit that they bear to the end (Mt 3:8, Mt 7:20, Mt 13:23; Eph 2:10). Not only is this useful pastorally but ecclesiology as we seek to determine who are our brothers and sisters in the Lord.

Some key (and unmistakeable) passages are:

• Who by God's power are being guarded through faith for a salvation ready to be revealed in the last time. (1 Pet 1:5)
• Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. (2 Pet 1:10)
• Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ. He who calls you is faithful; he will surely do it. (1 Thes 5:23–24)
• Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, (Jude 1:24)
• Now to him who is able to keep you from stumbling and to present you blameless before the presence of his glory with great joy, (1 Jn 3:9)
• My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father's hand. (Jn 10:27–29)
• Which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me. (2 Ti 1:12)
• They went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us. (1 Jn 2:19)
• And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ. (Phil 1:6)

What a glorious doctrine, that if I am Christ’s, He will keep me and sanctify me, through faith, for His glory!

Historic Supports
London Baptist Confession, 1644- Section 34 and 27

2nd London Baptist Confession, 1689- Chapter 17

New Hampshire Baptist Confession, 1833- Chapter 11

We believe that such only are real believers as endure unto the end: that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special providence watches over their welfare, and that they are kept by the power of God through faith unto salvation.

A Confession of the Baptist Convention of Ontario and Quebec, 1925

The preservation unto eternal life of the saints;
The necessity and efficacy of the influence of the Spirit in regeneration and sanctification.

Southern Baptist Faith and Message (1925, c.f. 2000)
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All real believers endure to the end. Their continuance in well-doing is the mark which distinguishes them from mere professors. A special Providence cares for them, and they are kept by the power of God through faith unto salvation.
 

​Recently I took my Historical Theology class to Black Creek Pioneer Village, Toronto. It was a wonderful fall outing. We used the old Edgeley Mennonite Meeting House (b. 1824- the oldest remaining log meeting house in the province) as the backdrop for the day’s lectures. (The meeting house would have been nearly identical in simplicity to early Baptist meeting houses). It was the first time I’d lectured with a toque on and the poor lighting made me appreciate the convenience of electricity as I sought to read my lecture notes! 

​Historical Theology is “the study of how the church past interpreted Scripture and formulated its doctrines and practice.” As such, we had one lecture period where students were able to explore the Village with this question, “from your exploration, what can we learn about what these pioneers believed” (in 1860, the era of the Village, culture was generally Christian).

When we debriefed their visit to the village a number of interesting observations were made:

1. Most homes had a Bible or a copy of Pilgrim’s Progress (the most popular book apart from the Bible). The Bible was seen as a positive literary force in the community and in homes. This is very different to today.
2. There was a form of pluralism, even if it was a Christian pluralism: there were different Protestant denominations (Presbyterian Church, Mennonite Meeting House). There was even the cult of the Masonic Lodge.
3. Because you travelled to church by foot or by horse one had to worship locally. Church hopping was much more difficult!
4. Since the community, including the church community, was tight knit, there was accountability. It would be difficult to place yourself outside of the direct influences of the church or its discipline.
5. As animals were kept and modern medicine did not exist, sickness and death were a humbling reminder of our mortality and the need to be ready to meet our maker. Similarly, male was male and female was female, being entrenched in creation (and working hard) did not give the luxury to question such fundamentals of the created order.

It was amazing how much we learned about belief in 1860. I admit some of it seemed romantically nostalgic though the era or the people in the era were far from perfect.
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What about today? If you think about our community and culture, what do they believe? What do you believe? How might this knowledge help you influence them for Christ?

Recently in our Why We Believe What We Believe evening service series we've been working through our statement of faith. It is based off of the Fellowship's and includes all of the fundamentals that all Christians have always believed about the Future. 

In our series we learned of the 4 main views Christians have held on the specifics of the End. Below is a brief summary of these. Given the complex nature and variety of passages related to this subject and that good and godly Christians have disagreed a great measure of humility is produced in approaching this subject.

On September 4th I shared my End-times Timeline as an Optimistic Post-Tribulational A-millennialist. You can listen to that here.

Some were desirous to obtain a copy of the outline I presented. Below is a rough timeline as I see the end unfolding

To read more from this perspective check out the short book below; originally published in 1945.

If you ever pay attention to church names as you drive around you’ll find some interesting ones for sure! A church name tells us a lot about what they believe. One such name is “Full Gospel Church.” The implication in their name is that there are other churches that do not preach the “Full Gospel” but only half (or not at all). Another similar  is that of a whole denomination, the Four Square Gospel Church. Like Full Gospel this is another reference to completeness. The FSGC was founded by Grey Co. native Amy Semple-McPherson in the 1920s. The four squares? Christ as Saviour, Healer, Baptized of the Holy Spirit and Coming King. Any evangelical would agree with the first and the last along with the second if it was defined but not the third.
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This is the key difference between Evangelicals and Pentecostals: baptism in the Holy Spirit as an event subsequent to salvation. Concisely worded, the Elam Ministries (UK) Statement of Faith may be a fair representative of the Pentecostal World:

The words italics speak of this secondary experience that is to be sought and the underlined words that this is experience is necessary for effective ministry.
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Is this what the Gospel (or New Covenant) is, a two staged offer of good news? Absolutely not for the Holy Spirit is given to everyone who trusts in Jesus from the outset. A subsequent baptism in the Holy Spirit is to confuse certain Biblical passages with the clear teaching. In Scripture we see the pattern of believing and receiving (c.f. Acts 2:38 and 40):

Rather that promising a second experience the Gospel offers new life, new creation, a helper to be empowered for sanctification, spiritual growth and maturity, holiness and ministry.

Though guised Pentecostalism really does border upon, or fully enter into, the danger of presenting another Gospel for they add to the Good News/New Covenant as laid down in the New Testament (Gal 1:8; 2 Cor 11:4).

BUT WAIT

Let’s not only critique those who go beyond but those who stop short.

Many evangelicals preached Christ crucified for the forgiveness of sins with a heavy emphasis on the atoning death of Christ (and the atonement is vital). They then offer a Gospel for the forgiveness of sins—full stop. Believe in the Lord Jesus Christ and you will be saved [from the penalty of sin]. Because this is part of the Gospel it can evade our radar but we must stand alarmed at this too!
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1 Cor 15:1–4 says:

Jesus died so sinners might be forgiven (the penalty of sin) yet He rose so that they might be given the gift of new life by the Spirit (the power over sin).
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When Peter issued the Gospel in Acts 2:38 the Good News not only included forgiveness of sin but the gift of the Holy Spirit. Not only that, in baptism is also included obedience; not an obedience that saves but one the Holy Spirit promises to help us live out. Faith without works is a dead (Ja 2:26); and how many evangelicals neglect to bear the fruit of faith! The Gospel not only offers forgiveness for our failure to keep God’s commands, it offers us the promise of new life and the power to live it out! As Jesus said, I came that they may have life and life to the full (Jn 10:10).

Both halves of 1 Cor 15 1–4 are needed for a full Gospel, Crucifixion and Resurrection, forgiveness and new life.
Let us not go beyond or stop short of the true Gospel in all its fullness.