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certain sort of righteousness, but he finds it is said concerning it, that all his righteousness is as filthy rags; making him more loathsome than if he were naked; or, to speak plainly, the sinner is guilty and corrupted. But for the removal of his guilt, and restoration to the favor of God, there is a righteousness provided. for him; something for which God will accept him, pardoning his sins, and dealing with him as a righteous person, subject to no condemnation, and that is, the righteousness wrought out by Christ's perfect fulfilment of the law in our stead. This righteousness is often compared to a garment, to signify that it is no more a part of any thing in ourselves than a garment is any part of the body; but that as a garment hides all the defects of the body which it covers, so the righteousness of Christ veils all our past sins from the eye of God, in such a sense that we need fear no condemnation on account of them. Thus John saw a company of the blessed clothed in white linen; which was explained to mean the righteousness of the saints. Again, it is said, the righteousness of God without the law is manifested, which is by faith of Jesus Christ, unto all and upon all them that believe:* to all as a gift, and upon all as a garment. And the ancient Prophet had such a clear understanding of the nature of this righteousness as covering our unrighteousness, that he rejoices in the view of it, I will greatly rejoice in the Lord, my soul shall be joyful in my God: for he

* Rom. iti, 21, 22.

hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness; as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.* The first step then towards the requisite preparation is, for us sinners to be invested with the robe of righteousness by faith, that is, by simply accepting Christ as of God, made unto us wisdom and righteousness. This is the wedding garment necessary for those who shall be admitted to the marriage supper of the Lamb. The consequence of being without the wedding garment is evident from the parable, When the King came in to see the guests, he saw there a man which had not on a wedding garment; and he saith unto him, Friend, how camest thou in hither, not having a wedding garment? And he was speechless. Then said the King to his servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. The king did not require that they should come to his house furnished with the garment, for then he would not have sent out to gather them from the highways: but surely when the king had himself provided a wardrobe, what less could they do than make themselves fit for his presence? So they who would not be ashamed before the Lord at his coming, must apply for his Spirit to cleanse them from all their impurity: for we may be sure that we shall never carry into heaven any thing that defileth.

* Is. Ixi, 10.

† Matt. xxii, 11-13.

These things are necessary to prepare us for the coming of the Lord, but that awful event cannot be the object of our desire, till we have received the full assurance of hope, the gift indeed of the Spirit, which is to be obtained by us in the way of diligence according to the exhortation of the Apostle, We desire that every one of you do shew the same diligence, to the full assurance of hope unto the end. Let us also be permitted to remind our dear brethren in the Lord, that without a spirit of watchfulness and prayer by which we may grow in indifference to the world, and daily enjoyment of Christ's presence, we cannot with unreserved affection unite in the supplication of the bride. This then is the injunction of the Lord, Let him that heareth say, Come. Let him learn that he is wretched, and miserable, and poor, and blind, and naked, and let him come unto me as of God made unto him wisdom, and righteousness, and sanctification, and redemption. Let him buy of me white raiment that he may be clothed, and the shame of his nakedness may not appear. Let him ask of me the influences of my Spirit to renew him, and be the subject of that Spirit's never-ceasing operations. Let him not be contented to go on in uncertainty whether heaven or hell be awaiting, but let him plead with me for the witness of the Spirit, which is a privilege I have promised, and which he therefore ought neither to neglect to ask for, nor hesitate to receive. And finally, let him so live in the contemplation of my glory, and

labor to maintain such inward enjoyment of my presence, as to be excited by the foretaste to long for the consummation of it. Such is the positive injunction of our Lord Jesus Christ, to every one that heareth-an injunction, with which we are in general so far from being able to comply, that we need every encouragement to induce us to attempt it. He therefore adds,

III. A gracious invitation: Let him that is athirst come, and whosoever will, let him take of the water of life freely. By the water of life is signified a glorious immortality. As in the garden of Eden, the tree of life was a sign or pledge of happiness to Adam, if he had continued in innocency, so the water of life, flowing through the paradise in heaven, is an emblem of that eternal glory which Christ, the second Adam, has secured for all who believe. This seems to be the meaning of the figure as used in the Revelation. In other parts of Scripture it may represent more directly those gracious influences of the Spirit which prepare us for glory, and are a foretaste of it: as in the seventh chapter of St. John, ver. 39, the living water is thus interpreted, this he spake of the Spirit. In which ever sense it be taken it is indifferent, for grace and glory mean the same in kind; it is manifest that whatever can be conceived necessary to carry on and consummate the happiness of man, beginning with pardon and ending with glory; must be looked for amidst the streams of the water of life. Is

he a sinner, who must for ever remain a stranger to peace except pardon be offered? then the Lord offers pardon when he offers the water of life: for without pardon, no promise, no assurance, can give him life. Is his heart polluted, and are his efforts to obtain deliverance feeble and unsuccessful? then the waters of life shall flow in purifying streams through his heart, imparting as they go a vigor which the world, and the flesh, and the devil can never withstand. Is he a spirit immaterial, incapable of real enjoyment from earthly substances? then the water of life proceeding out of the throne of God and of the Lamb, is to be taken as the emblem of God the Spirit, who proceedeth from the Father and the Son, and carries life and enjoyment to our spirit, by giving us the knowledge of God and Christ: for this is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. Is man an immortal Spirit? then once more we have recourse to the water, and remark that it is the water of life; the happiness of the soul who drinks it, shall know neither intermission nor end: for new waters are incessantly poured forth from the fountain, and in one unbroken stream roll on for ever and ever.

But to whom is the invitation made? To him that is athirst: Let him that is athirst come. So also he spake by his prophet, Ho every one that thirsteth come ye to the waters. Now a parched traveller, it might be supposed, might very well be satisfied at finding no con

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