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8. To her was granted that she fould be arrayed is in fine Linnen, Clean and White ; For the fine Sinde Linnen is the Righteousnefs of the Saints.

The best Righteousness we can suppose our rent selves to have, whether Legal or Evangelical, is echtel not fit to appear before GOD in: For the four fi Prophet tells us, we are all as an unclean Thing, kaime and all our Righteousnesses are as filthy Rags, fepted Isa. 64, 6. Our best Duties and Performan- tid na ces, tho' never fo plausible, are so defe&tive, sand and far short of the Rule,' that they are but buy c Rags, and so cannot cover

us ; and have so cloat much Sin and Corruption cleaving to them, that his do they are as filthy Rags, and therefore are odious Ada and nauseous in the Sight of GOD: For when we would do Good, Evil is present with a R us, and if the LORD should deal with us in Flence ftri& Justice, even the Iniquity of our Holy tres of Things would be our Ruin, Job. 9.15. Tho' la were Righteous, yet would I not answer, but make and in my Supplication to my Judge. A fenfible Believa prible er would not be found in any. Righteousness us and of his own for a World : For it is but a de-kd be filed and defe&ive, not a sinless and perfe&ta Rig Righteousness. (4) Therefore there is a neceflity of having ano ther and a better Righteousness than our own wherein to appear before GOD. Now there is no ; other Righteousness but that of JESUS CHRIST, which will stand us in any stead at the great Day; if we have not this Righteousness upon us, we shall never be able to stand felter before the awful Tribunal of the great GOD,

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who is so holy that he cannot look upon Sim, or Sinders in themselves, without Indignation.

If we have not on us the Wedding Garment, the Garment of our Elder Brother, we shall stand speechless at the Great Day. If we be not stript of our filthy Garments, and cloathed with Change of Raiment, even the best Robe, we shall not be accepted of our heavenly Father, but Thall be found naked, and expos'd to Shame before Angels and Men ; hence our LORD counsels us to buy of him White Raiment, that we may be cloathed, and that the shame of our Nakedpess do not appear, Rev. 3. 18. Our first Father Adam being sensible of the dreadful Presence of an angry GOD, and the wanting of a better Righteousness then his own, Aed from the Presence of the Lord, and hid himself among the Trees of the Garden. And thus it will be with us at the Great Day of Judgment, if we be found in our own Righteousness. Paul being sensible of this, Counts all his Righteousness Loss and Dung, that he may win CHRIST, and be found in him, not having, says he, mire own Righteousness, which is of the Law, but that which is through the Faith of CHRIST, the Righteousness which is of GOD by Faith, Phil. 3. 8, 9. He knew he was lost and undone to all Intents and Purposes, if he depended up. on any Righteousness of his own, short of the righteousness of CHRIST; here he desired to be found, in this City of refuge he would shelter himlelf, that he might be hid in the Day of GOD's Anger.


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11. Which brings me to the next thing to be enquir'd into, i. e. What Righteousness of CHRIST it is which is made ours.

Now, here it will be necessary to confidcr CHRIS T as to his Two Natures, his Gode head, and his Manbood; which tho' they are plainly to be distinguished, yer impossible to be divided. To each of these Natures belongehts a Righteousness, whichRighteousness is Essential to that Nature, fo that it is as easie to cause the Nature to be extin&, as to separate righteous nels from it; As he was GOD, he was Righteous, yea, Righteousness it self; it is as impossible for GOD not to be Righteous, as not to be ; he is the Righteous Lord who loveth Righteousness .As he was Max he was Righreous also, being blameless and without Spot, free from all Imputation of Sin, hence he challenges the Jews, which of you convinceth me of Sin, John 8. 46. In all his Life he was unblameable, and unreproachable, Spórless, and free from all Infection of Sin, 1.Pet. 1.19. a Lamb without Blemish, and without Spot, Heh. 7, 26. holy, harmless, undefiled, separate from Sinners, As to Orignal Sin, he had none in him, John 3.5" And as to actual Sin, he never did or spoke any evil, z. Pet. 2:22. Nay, he never finned to much as in Thought, but was abfolutely, and in all respects without Sin, Heb. 2. 15.

Some allo speak of a Righteousness which consists in the Union of both Natures,' which was Pential to his being capable of the Mediatory Office which he was intrusted with

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But in none of these Sences is he called the Lord gir Righteousness : Because we are not made partakers of these Righteousnelles, none of them are put upon us, so as we are made Righteous there by : For they are eflential to his Natures and Office, and so cannot be communicated to another: For if he part with his first Righteousness, he parts with his Godhead ; if he parts with his fecond Righteousness, he parts with the Purity of his Manhood; if he parts with the third the parts with that Perfection which Capa-, a fitates him for the Office of a Mediator ; yet each of these has their Ufeulness to us, to render that Righteousness which is made ours effecom cious for our Justification. The Righteousnets of his Godhead gives Virtue, the Righteousness of his Manhood gave Capacity, and the Righteouf eipf his Office gave Authority to that Righteoufnels which is made ours, as one exprelles it, but now this Righteousness of Christ which is made s purs, is a Rightecusness of Performance and this is either imputed or imparted, the one for our Justification, the other for our Sanétification,

1. There is an imputed righteousness which is ours for Justification His whole Obedience to

the Law of GOD, both ałtive and passive, that which he did and suffered, as being in the room and place of Sioners is imputed to them for their Justification : For as all the Sins of his People were laid upon him, and he stood in their Law-Place, and facisfied divine Justice in their room and stead, so what he did and fuffered is as really accounted theirs, as if they had


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donc and suffered it in their own persons. Thi is a Righteousness CHRIST had no need : either as God or Man, or as Mediator wit reference to himself, and therefore it is mad. over 'unto his people. This is that the Aposti Tpeaks of, Rom. 5. 19. As by one Man's Difobi dience many were made Sinners : So by the Obedien of one mall many be made Righteous. As we wen doubly indebted to GOD, fo Christ performer a two-fold Obedience for us ; as rational Creature we owed perfe{t Obedience, and as finful Crea tures we owed Eternal Sufferings ; the First i a Debt to GOD's Holiness, and the Secondi a Debt to his Juftice. Now CHRIST fula filled all righteousness for us in both respects

1. His ačtive Obedience is one Part of our Righteousness. The LORD JESUS in his own Person, while he was here upon Earth did fully obey the Law, perfe&ly conform to it in all its holy Commands; which perfe& Obedi ence to the Law is made over, reckoned, and imputed to his Members, as if they themselves had in their own Persons performed it.

Hence faith the Apostle, Rom. 8. 3, 4. For what the Law could not do in that it was weak throothe Flesh, GOD sending his own Son, in the likeness of finful Fles, and for Sin condemned Sin in the Flesh, that the Righteousness of the Law might be fulfilled in us.

The Righteousness of the Law is not fulfilled in Believers subječtively, inherently, and personally, but legally and imputatively, they being in CHRIST as their Covenant, Head, and


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