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2. 3.

From verse 2. OBSERVE,

VERSE 3. For they being ignorant of God's I. Man being now plunged in fin by righteousness, and going about to establish nature, he is wholly corrupted, and his their own righteousness, have not submita:fections are vitiated, no less than the rest ed themselves unto the righteousness of God. of the faculties of the soul; and as their delire, love, fear, hatred, and the rest of IN this verse the apostle fheweththe their affections, are runing in a wrong reason why, notwithstanding of all their channel, to is their zeal; these Jews had zeal and fervency of spirit in defending a zeal of God, but not according to knowledge. the law of God, and in keeping the same,

II. Many may have such a love to the they did miscarry and run wrong, and so ways of God as to be forward for promot- sheweth, how they were preposterously inz of the fame, and filled with indignation zealous; and, withal, so expresseth the and hatred against any course that seemeth same, as thereby he cleareth the grounds to cross the fame, and so seem very zeal of their rejection, and so explaineth furous, and yet their zeal may be but coun- ther what he had said in short, chapter ix. terfeit coin: they had a zeal of God, but 31. 32. so he says, They did not submit not according to knowledge. See John xvi. themselves unto the righteousness, &c. This

is the ground of their miscarrying, and III. Heavenly and spiritual zeal walketh the reason of their rejection, they would upon fure grounds, and runeth not rashly not subject themselves unto that way of but advisedly upon matters; it is not blind life which God appointed; they rebellibut intelligent, and has itill knowledge ously stood out against Christ and his righgoing before, directing both the right end, teousness, and would not be cloathed with and the best and fafest means; for right that righteousness whereby only they zeal is according to knowledge.

could become justified before God, being IV. When zeal is without knowledge, the righteousness of God; the righteousness it is most ready to miscarry folk, making of one who was God, and a righteousness them to maintain error and heresy, instead devised only by God, and bestowed by him, of truth, as Gal. i. 14. and iv. 18. and to or imputed by faith: And of this he givstand out against the truth which would eth two grounds; 1. Being ignorant of God's fave their souls; for the Jews zeal of the righteousness ; they knew not, nor did unlaw made them reject the way of falvation derstand, the way of justification through through faith: I bear them record, they the righteousness of another; they could have a zeal of God, but not according to not, nor would not,

not, nor would not, take up the way to life knowledge.

thro' the righteousness of Christ, tho’the V. Tho' such as have a preposterous fame was laid forth unto them in the and blind zeal should not be countenanced preaching of the gospel. And, 2. Going or approven in their sinful courses, which | about to eitablish their own righteousness; their blind zeal moveth them to follow, thai is, they laboured to defend the way notwithstanding of all their good inten- to life thro' their own doings and inherent lions; yet ought they to be more tenderly righteousness; they waxed so proud and and affectionately dealt with, and their soul's confident of themselves, chat they would condition more seriously laid to heart, and make their own righteousness ftand, tho' their weakness pitied; for this cause doth it could not; they were most desirous to Paul say, that he was earnestly and hearti- have it established. ly holding up their case to God, verse 1.;

OBSERVATIONS... because he bare them witness they had a I. All by nature are strangers unto, and zeal of God, but not according to knowledge. I ignorant of, the right way how justice is

satisfied,

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satisfied, and of that righteousness where than open rebellion, and it floweth from with only we must be cloathed before the pride Lord; no way can this be made known VI. Many may have a glorious outside, but by the preaching of the gospel: even and seem most religious, and zealous of the the Jews, who excelled many others in law, and be much for a strict lite, who yet knowledge, were ignorant of this righte- may not only be ignorant of the only outness; Being ignorant of God's righteous. way of salvation, but may also be heart ness.

enemies thereto: even the Jews, who fola II. The righteousness by which we lowed after the law of righteousness, chap. Stand justified before God, and for which ix. 31. are yet ignorant of the righteoulwe are accepted of him, is not within our- neis of God, yea, and did not submit themfelves; it is not a righteousness inherent felves thereunto: I hey being ignorant of in us, a righteousnels procured by our own God's righteousness, and going about to ellaworks of whatloever vature; but the righ-blish their own, have not subniited themselves teousness of our Lord and Cautioner Jesus unto the righteousness of God. Christ, who is God, and a righteousness VII. Before a loul can rest on Chrift, which must be imputed to us of God; fo and be cloathed with his righteousness, he it is called the righteousness of God. must first be brought low in his own sense

III. There is such an opposition and and apprehenGon; all his boasting must be contradiction betwist the righteousness of laid, and he must quit and renounce any the law, or any works in us, or done ty claim he has to his own ways and deserv. us, as meritorious, and the righteousness ings; his pride must fall; for believers of Christ which is made over to us by faith, must submit themselves unto the righteousness that whoever expects good by the one, of God; they must ftoop and creep low. doch wholly quit the other; whoever VIII. That which keeps many tron a establisheth their own, doth not subject closing with Christ, and a iaking on of his themselves to God's righteousness.

righteousnels, is their ignorauce of the IV. Tho’ we have nothing to satisfy same, and the conceit they have of their justice with for our breach of the covenant, own worth and ability, thinking themyet fuch a deal of pride is in us all by na. selves able enough to do their own business iure, that we would gladly have heaven without Christ: for the Jews did net subard life thro’ our own righteousness; we mit themselves unto the righteousness of God, would be beholden to none but ourselves because they were ignorant thereof, and for this: They went about to establish their went about to establish their own rig!tcoisown righteousness; tho' that righteousness ness. of theirs could not support them, yet they fought and laboured by all means to make Verse 4. For Christ is the end of the laco it stand.

for righteousness to every one that believeth. V. All such as do not believe in Chrift, proclain themselves rebels against God, Ecause they might have said, that and wilfully refuse to lubject themlelves they knew no righteoufness bur that unto the Lord and his righteousness; they of the law, and of this they were zealous; did not fibject themselves unto the righie and so it was not their own righteoulnels, outfi:ejs of God. Altho' many pretend inlich but that which God had appointed, that humility in standing out against the offers they were seeking to establiih; therefore o! Christ, and think they cannot lay hold teclearerh what he faid, verse 3. and the won him because of their sinfulness, or eth, that they mistook the law, and so bethe like, yet it is no less before God' wrayed thcir ignorance thereof. They

thought

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thought thar the end of God's prescribing

OBSERVATIONS. and sering forth the law was, that they I. Men may be very active, serious and might perfectly fulfil the fame, and so be. zealous, about external ordinances, and lecome righteous by performing what the gal performances, and yet miss the life law required; and this was their mistake, of the business, and the kernel, and be they never looked beyond this, and so they strangers to Christ for all that: the Jews, looked not to Christ, whom God would for all their zeal of the law, were yet ionohave had them looking at : He was the rant of Christ, who was the end of the law. end of the law. The Lord in his everlast- II. How busy and zealous sơever we ing purpose had appointed Jesus Christ, be about ordinances and performances, so his only Son, to become cautioner for man, long as we seek not Christ in them; and and to fulfil the law, which man could not use them not, nor set about them, with an do by reason of the fall

, and also to bear eye to him, as our end which we aim at, the punishment which the law threatened; we are but all the while seeking ourselves, and the Lord's pressing of the moral law and labouring in vain : these Jews were upon them was to this end, that being con establishing a righteousness of their own; vinced of their inability to keep the law and how lo? becaule they missed Christ, according to its rigour, they might see a and sought him not, who was the end of necessity of taking some other course, even the law. of flying in to Christ, who had perfectly III. Howbeit there be great accidental fulfilled the fame; so the Lord's giving of differences betwixt the old avd the new the ceremonial law was to point this Me- covenant, or that under which the Jews diator forth, and in types and ceremonies were before Christ came in the fleih, and to direct them to one who would abundant- that under which we are since his coming; ly do their business. Thus Christ was the yet they are the fame for substance and end of the law, both moral and ceremo- essence, both pointing out the same way to Dial; and seeing they rested on their outo heaven, even Christ the way, the truth, ward performances of obedience to these and the life, John xiv. 6. having both the laws, and looked no farther, they mistook fame conditions, viz. faith in Chrift; for God's main aim and end, which was to Christ is the end of the law. Even then lead them unto Christ, as by a school. Christ was the way to heaven, and thro' master, Gal. iii. 24. and so they submited him righteousness was to be had by faith : not unto the righteousness of God, viz. Christ is thè end of the law for righteousness that righteousness wherewith he would on- to all fucb as believe. See Aets x. 43. i Cor. ly relt fatisfied, even the righteousness which was to be had only in Christ, and IV. Albeit now, in the days of the gotherefore he is said to be the end of the spel, wherein old things are done away, law for righteousness; only in bim was a

and shadows are evapilhed, Christ bé more righteousness to be found, wherewith the clearly and manifestly held forth; yet un. Lord would rest farisfied; and he was point- der the law he was no less really preached ed forth for that end, that all mio ht run and pointed forth in all their ceremonies, in to him for righteousness, and whoever being the substance of their shadows: thus would believe on him should be accepted was he the end of the law; and so he is in him as righteous; so he is the end of the the fame Mediator now that he was then, taw for righteousness to every one that believ- there being no other name under heaven by eth; having fully keeped the law, and which we can be saved, Acts iv. 12. fee undergone death, which was the penalty. Joho viii. 58.

V. The

X. 3:

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V. The more poor souls be convinced Verse 5. For Mofes defcribeth the righof their short-coming and transgressing of teousness which is of the law, That the the holy law of God, and have their fins man which dot!those things, sball live born in upon their consciences, they are not

by them. the farther off from Christ, but rather in a fairer way to him, if they wilfully mif: In the last verse there was two main carry pot; for even in this refpe&t Christ things asserted; first, that the law unis the end of the law: for the moral law | der which the Jews lived, pointed at Christ, was so sharply and strictly, pressed upon

and in, him alone righteousness was to be the Jews, to the end that, being convinced had thro' faith; and next, that there is no of their guilt, they might run with greater exception of persons in this matter, but halte in to Christ, and lay hold on him. whosoever believeth, be he Jew or be le

VI. Whatever course a humbled, felf- Gentile, he is cloathed with this righteoulcondemned sinner can take for relief, when ness. The first of these he confirmeth, sin stareth him in the face, and is born unto the 11th verse, proving, 1. that righhome upon his conscience, there is no peace teousness was not to be had by the works to be had with God, till Christ be closed of the law, verse 5.; and, 2. that it was 01with, and laid hold on; no justification but ly to be had by faith in Christ, to ver. 11. in him; no absolution but thro' him; no And by this means he further confirmeih, righteousness but from him : Christ is the that the Jews were ignorant, and carried end of the law for righteousness. All the with a blind zeal; for they soughe after Jews their runing to the ceremonial law, the righteousness of the law, which was when found guilty of the breach of the impossible, and knew not the righteousness moral, would never procure a righteoul- of faith, which was possible, and far more ness to them, but Christ was the end of easy. the ceremonial law for righteousness. In this sth verse he brings in Mofes de

VII. There is no way for a poor soul scribing the righteousness which is of the to be exonered of fin and guilt, but by law, and so cites Lev. xviii. 5. to this purflying-in to Christ; faith is the only way pose: If no body can perfectly keep the how Christ's righteousness is made over to law, and do these things which are comus, and has been the way in all ages: even

manded therein, then no body can get the Jews, for all their care of obeying life by the righteousness of the law: Bus the ceremonial law, were neceflicated to so it is that no man can perfectly, fully and betake themselves to Jesus Christ by faith; finally keep all the law; Therefore, ár. fo Christ is the end of the law for righteo | The minor he takes for granted, and was oufness to every one that believeth.

clear enough as touching the Jews, who VIII. How guilty soever a poor soul be made so much use of the ceremonies and in its own eyes, yet there is a poshbility daily facrifices, which they needed not to of a remedy; and whatever finners they have done if they were not guilty of the have been, if now they will fly in to breach of the moral law. The major he Christ, and lay hold on him by faith, they confirmech by Moses's words, saying, Mofhall certainly be cloathed with the righ- les describing the righteousness whicb is of teousness of Christ: Christ is the end of the law, That the man which doth these the law---to every one that believeth, Gen- things shall live by them. tiles as well as Jews; those who had not

OBSERVATIONS. the ceremonial law, as well as thefe who I. Altho' the covenant which God made had it.

with the Jews at Mount Sinai, by Mofcs

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held forth unto them; Șo Mofes defcriber's Having in the preceding verse shewn,

as mediator, was a covenant of grace, and ( for any man breathing, to fulfil the condifo the doctrine of Moles, for the most tions of the covenant of works, we must part, was to point out this covenant; yet of necessity take another

of necessity take another way of attaining Sometimes he laid before them the cove. to happiness, than our own righteousnets pant of works, and so preached and pu- and doings: for this cause doth he bring blished the law, strietly taken, in opposi- in this description of the righteousness of tion to Christ, and abstracted from the the law, saying, The man that doth these promise of a cautioner: thus Mofes de- things fball live by them. Jcribeth the righteousness of the law, where the law is taken striétly for the covenant VERSES 6. 7. 8. But the righteousness which of works : See Gal. ii. 18.

is of faith, Speaketh on this wise

, Say not II. Tho' we are not now to expect e- in thine heart, Who mall ascend into verlasting happiness by the covenant of heaven? (that is to bring Chrijt down works; yet it is not unnecessary, but use: from above) ful for us, to have the tenor thereof laid Or, w bo mall descend into the deep? (that forth unto us; that, seeing our hazardous

is to bring up Christ again from the dead) condition by such a covenant, we may hafte But what saith it? The word is nigh thee, the faster in to the covenant of grace: for even in thy mouth, and in thy heart: that tho' the people of Israel were not under is the word of faith whicb'we preach. a covenant of works, as the only way to life, yet is the nature thereof several times

our of Moses, that it was impossible the righteousness of the law, &c.

to get righteousness by the covenant of III. In the covenant of works, or of life, works, or the law ftri&tly taken, as a cothere being no mediator, or cautioner, venant of life; he cometh now to fhew, coming in between God and Adam, man how far easier it is to get righteousness by was to give obedience in his own strength, faith: and in speaking to this, he makes which was connatural; he was to stand use of a passage of Moses, Deut. xxx. 11. upon his own legs, and was not to go out 12. 13. 14. which he commenteth and

pa. of himself for a righteousness: it is thus raphraleth upon, and so explicareth it; and described, The man that doth these things. thereby taxerh the Jews further of their

IV. As this covenant required personal ignorance of this righteousness of God, obedience; so did it require perfect and which even Moses, with whose doctrine perpetual obedience; he was not to break they pretended to be very well acquainted, in the least jot at no time: The man that spoke of; and of their folly in seeking to doth these things; the covenant said, Do establish their o'vn righteousness, which this and live.

was a thing impossible, and neglecting the V. That which the Lord promised in righteousness of God, which was more: the covenant of works, upon condition of easy. perfect and personal obedience, was not an The apostle doth not cite this passage animal life in paradise, or the continuance word by word, but citerh it fo as paraphrasof his eltate in paradise; but every thing ing upon it, and explaineth Moses's meanwhich conduceth to make a man truly ing. Moses, tho' he {poke much of the happy, is comprehended under life, and io law, yet he was a minister of the coveit takes in the happiness both of soul and nant of grace; and in several places, partibody: The man that doth these things shall cularly in that Deut. xxx. cited, holdeth

forth the same: for we are there to un. VI. It being now altogether impoflible derstand, by the command which he com

manded

live thereby.

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