Of free justification

Therefore I answer to the Major with this restriction: It were so, except Remission came ⟨p. 349⟩together with Conversion, without which Divine Grace hath no place in sinners. Now, though Conversion may seem lost for a season by the falls of the Saints, yet notwithstanding the Regenerate are not cast out of the favour of God, in as much as they are not finally forsaken. Otherways if any sin of infirmity should utterly make void all the Grace of God, how was the Grace of Christ sufficient for Paul, when he was buffeted by ¹a Messenger of Satan? or how is his strength said to be made perfect in weakness? Moreover, how else is that saying of the Apostle true, Where sin abounded, grace hath superabounded, if Divine Grace hath no union with any, but them that are arrived at perfection?

1. 12 Cor. 12.

But here again there arises an ¹Objection out of John; Whosoever is born of God cannot sin, &c. And what is concluded from hence? Therefore he that is truly regenerate in Christ, is free from all pollution of sin. The same fallacy returns again, from that which is said in a certain sense, to that which is said simply. ²If the signification of the word (sinning) be taken simply in this place, for any kind of sin, in this sense it is false, which they assume, by a wrong interpretation of John. But if it be understood of those only, who wilfully give themselves up to work wickedness, or through obstinate malice allow ⟨p. 350⟩themselves in sinning, and resolutely persevere therein; I confess that which they cite out of the Apostle is true of such; to wit, that they are not of God, who sin after this manner, which yet cannot be truly said of the regenerate that are born of God. Therefore the difference should be observed, not only of the things which are committed, but much more of those that commit them: For the same disease of corrupted Nature, and inclination to sin, abides in both, which nevertheless the Regenerate suppress by struggling against it, resisting their vicious affections, as much as in them lies. Howbeit they are not so perfect and entire, but that sometimes they wilfully fall into gross sins; but they do not continue in them, but at length return to God by Repentance: Therefore let us grant that, which neither can be denied, nor ought to be excused; that both the godly and ungodly, by reason of the common Law of Infirmity are liable to sin; but yet they differ very much in their purpose and continuance. Solomon knew this difference, and therefore spake of it, The righteous man, though he fall