The fifth and last point of Arminianism implies that saving grace is not an abiding principle, but that those who are loved of God, ransomed by Christ, and born again of the Spirit, may (let God wish and strive ever so much to the contrary) throw all away, and perish eternally at last.

The doctrine of the perseverance of the saints will therefore be considered in this last chapter; and the position to be defended is: That true and saving grace cannot be totally and finally lost.

For the better understanding of this I shall enquire: First, What is saving grace? Second, What is it to fall totally and finally? Third, What arguments can be assigned, or reasons given, to evidence that this special saving grace cannot be totally and finally lost?

First Inquiry. What is saving Grace?

Answer First, Negatively. It is not the grace of nature or natural grace, which is two-fold. (a.) In the pure estate. The gift of original knowledge and righteousness which was infused into the soul so soon as it had its being in pure nature. (b.) In the fallen estate. The Gentiles do by nature the things contained in the law; their conscience bearing them witness, and their thoughts accusing or excusing them, according as they do well or ill (see Ro 2:14,15).

2. Neither is it supernatural common grace, which is called supernatural, as not attainable by the power of nature or free-will; and common, because given both to the elect and non-elect. As dexterity in callings, given by the Spirit to Bezaleel and Aholiab: "I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship" etc. (Ex 31:2-6). Ministerial gifts, of which Judas was a partaker. Delight in hearing the Word, as the stony ground hearer (Mt 13:20); and Herod also, who did many things, and who heard John preach gladly (Mr 6:20). These tastes of Heavenly things are given to servants as well as to sons, and differ from saving grace in its subject, original, efficacy, property, duration, event, and final issue.

(a.) In its subject. Saving grace being peculiar to the elect only, and is no wider than election itself.

(b.) In its original. Common grace flows from Christ as a Redeemer, but not as their Redeemer; and from the Spirit of Christ assisting but not as indwelling.

(c.) In its efficacy. Common grace may qualify for a common profession only, where there is a "form of knowledge" (Ro 2:20), and a "form of godliness" (2Ti 3:5), which doth neither renew the heart, nor raise it above a common frame, yet may do much for God (with the stony ground) and suffer much for God (with the thorny ground) and yet not be special grace "which the world cannot receive" (Joh 14:17), and which lives, revives and reigns, so that sin cannot have dominion (Ro 6:14). Gifts are but as dead graces, but graces are living gifts.

(d.) In its property or nature. Common grace is but the ornament, not the substance of a Christian; gifts, indeed, may beautify grace, but grace only sanctifies gifts, as the gold beautified the temple, but it was the temple that sanctified the gold (Mt 23:17). For the eminency of gifts, and the prevalency of sin, a form of godliness and the power of sin may dwell and consist together.

(e.) In its duration. We acknowledge common grace may wither away; it is not a gift that God repents not of, as that gift of effectual calling is (Ro 11:29). The greatest flood of spiritual gifts may decay to less than a drop, whereas the least drop of saving grace shall increase to a river. Thus the Spirit (in gifts of prowess and government) departed from Saul (1Sa 16:14), and ministerial gifts (as the right arm and right eye, Zec 11:17) may fail and be withered up.

(f.) In its event and final issue. Common grace aggravates condemnation. As a sinking ship, the more it is laden with gold the deeper it sinks; so men, the more they are laden with gifts without grace the deeper they sink into hell. As a harlot may have children but no credit or comfort from them, because they are bastards; so bastard graces, such as false hope, faith, love, etc. (if we are not one with Christ, and married to Him) never end in joy. We may bless ourselves with thoughts of embracing beautiful Rachal (as Jacob did) when in the morning of the resurrection it proves but bleary-eyed Leah.

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