Sect. CL. — HERE you may see the yawning inconsiderateness of all our friends, and what it profits a man to rely upon the ancient fathers, who have been approved through the series of so many ages. Were they not also all alike blind to, nay rather, did they not disregard, the most clear and most manifest words of Paul? Pray what is there that can be spoken clearly and plainly in defence of grace, against “Free-will,” if the argument of Paul be not clear and plain? He proceeds with a glow of argument, and exalts grace against works; and that, in words the most clear and most plain; saying, that we are “justified freely,” and that grace is no more grace, if it be sought by works. Thus most manifestly excluding all works in the matter of justification, to the intent that, he might establish grace only and free justification. And yet we, in all this light, still seek after darkness; and when we cannot ascribe unto ourselves great things, and all things, we endeavour to ascribe unto ourselves a something ‘in degree,’ ‘a very little;’ merely that, we might maintain our tenet, that justification through the grace of God is not “free” and “without works.” — As though he who declares, that greater things, and all things profit us nothing unto justification, does not much more deny that things ‘in degree,’ and things ‘very little,’ profit us nothing also: particularly when he has settled the point, that we are justified by grace alone without any works whatever, and therefore, without the law itself, in which are comprehended all works, great and little, works of ‘congruity’ and works of ‘worthiness.’

Go now then and boast of the authorities of the ancients, and depend on what they say; all of whom you see, to a man, disregarded Paul, that most plain and most clear teacher; and, as it were, purposely shunned this morning star, yea, this sun rather, because, being wrapped up in their own carnal reason, they thought it absurd that no place should be left to merit.