Sect. CXLVI. — THE state of the case, therefore, being thus, Paul speaks openly with full confidence and authority, saying, “But now the righteousness of God is manifest without the law, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe in Him: (for there is no difference, for all have sinned and are without the glory of God:) being justified freely by His grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation for sin, through faith in His blood, &c.” (Rom. iii. 22-26).

Here Paul speaks forth very thunder-bolts against “Free-will.” First, he saith, “The righteousness of God without the law is manifested.” Here he marks the distinction between the righteousness of God, and the righteousness of the law: because, the righteousness of faith comes by grace, without the law. His saying, “without the law,” can mean nothing else, but that Christian righteousness exists, without the works of the law: inasmuch as the works of the law avail nothing, and can do nothing, toward the attainment unto it. As he afterwards saith, “Therefore we conclude that a man is justified by faith without the deeds of the law.” (Rom. iii. 28). The same also he had said before, “By the deeds of the law shall no flesh be justified in His sight.” (Rom. iii. 20).

From all which it is most clearly manifest, that the endeavour and desire of “Free-will” are a nothing at all. For if the righteousness of God exist without the law, and without the works of the law, how shall it not much rather exist without “Free-will”! especially, since the most devoted effort of “Free-will” is, to exercise itself in moral righteousness, or the works of that law, from which its blindness and impotency derive their ‘assistance!’ This word “without,” therefore abolishes all moral works, abolishes all moral righteousness, abolishes all preparations unto grace. In a word, scrape together every thing you can as that which pertains to the ability of “Free-will,” and Paul will still stand invincible saying, — the righteousness of God is “without” it!

But, to grant that “Free-will” can, by its endeavour, move itself in some direction, we will say, unto good works, or unto the righteousness of the civil or moral law; yet, it is not moved toward the righteousness of God, nor does God in any respect allow its devoted efforts to be worthy unto the attainment of this righteousness: for He saith, that His righteousness availeth without the works of the law. If therefore, it cannot move itself unto the attainment of the righteousness of God, what will it be profited, if it move itself by its own works and endeavours, unto the attainment of (if it were possible) the righteousness of angels! Here, I presume, the words are not ‘obscure or ambiguous,’ nor is any place left for ‘tropes’of any kind. Here Paul distinguishes most manifestly the two righteousnesses; assigning the one to the law, the other to grace; and declares that the latter is given without the former, and without its works; and that the former justifies not, nor avails anything, without the latter. I should like to see, therefore, how “Free-will” can stand, or be defended, against these Scriptures!