and entertains them with good Conversation.

Now I saw in my dream, that they went on, and Great-heart before them. So they went, and came to the place where Christian's burden, falling off his back, tumbled into a sepulchre. Here they made a pause; here also they blessed God. Now," said Christiana, "comes to my mind what was said to us at the gate, to wit, that we should have pardon by word and deed; by word, that is, by the promise; by deed, to wit, in the way it was obtained. What the promise is, of that I know something; but what it is to have pardon by deed, or in the way that it was obtained, Mr. Great-heart, I suppose you know, which, if you please, let us hear you discourse of.""

largedness of heart. After the Ethiopian eunuch had been instructed by Philip, according to the direction of the Holy Spirit, into the knowledge of Christ and him crucified, and had been baptized upon a profession of his faith in the Son of God, it is said, "he went on his way rejoicing," Acts viii. 39. Thus the pilgrims are represented as leaving the house of the Interpreter, followed by heavenly benedictions, and the warmest prayers of the church; reflecting upon all which they had heard, and seen, and learned, and obeyed; rejoicing in the goodness and mercy of God towards them; and praying that the spiritual instructions which they had received might not be lost upon them, but might lead them to watchfulness and prayer; to an upright circumspect life; and to take up their cross daily in following the Lord, that "being delivered out of the hand of their enemies, they might serve him without fear, in holiness and righteousness before him, all the days of their lives," Luke i. 74, 75.

There is some difference between the representation of the means by which these pilgrims obtained a knowledge of the pardon of their sins and the justification of their persons, and that which was given in the first part respecting Christian. When Christian entered the "wicket-gate," he had no view of "the cross," not even the most distant, and therefore he still carried the heavy burden upon his back; but Christiana, and Mercy, and the four boys, were "had up to the top of the gate, and shown by what deed they were saved, and were told that they would again have that sight, as they went along in the way, to their comfort: they saw, even at the "head of the way," what Christian did not see till after he had been to the house of the Interpreter. Even so, some persons, like Christian, are led to rest upon Christ alone for the pardon of their sins, without knowing "by what" particular "deed they are saved"-that is to say, without knowing that Christ, by his death, made “reconciliation for iniquity," in order

Great-Heart describes the Nature

GREAT. Pardon by the deed done, is pardon obtained by some one for another that hath need thereof; not by the person pardoned, but "in the way," saith another, "in which I have obtained it." So then, to speak to the question more at large, the pardon which you, and Mercy, and these boys, have attained, is by another; to wit, by him that let you in at the gate. And he hath obtained it in this double way; he has performed righteousness to cover you, and spilt blood to wash you in.

CHR. But if he part with his righteousness to us, what will he have for himself?

GREAT. He has more righteousness than you have need of, or than he needeth himself.

CHR. Pray make that appear.

GREAT. With all my heart: but first I must premise, that he of whom we are now about to speak, is one that has not his fellow. He has two natures in one person, plain to be distinguished, impossible to be divided. Unto each of these natures a righteousness belongeth, and each righteousness is essential to that nature; so that one may as easily cause the nature to be extinct, as separate its justice or righteousness

that he might "make an end of sin, and bring in everlasting righteousness;" and in consequence of this state of ignorance, though they are justified by faith, and have peace with God through our Lord Jesus Christ," yet through the weakness of their faith, they do not "rejoice in hope of the glory of God, " Rom. v. 1, 2. : whilst there are others who, like Christiana, when they first depend upon Christ as a Saviour, have such a discovery of his sufferings, as to believe in him at once as " the end of the law for righteousness," and to see that they "have redemption through his blood, and forgiveness of sins, according to the riches of his grace," Eph. i. 7. This is the cause that some believers are so much sooner than others brought into "the liberty wherewith Christ makes his people free." Yet though Christiana and her companions thus enjoyed a sense of pardoning love by resting on "the promise of forgiveness," and were also shown" by what deed they were saved," they were not at present instructed into the doctrine of justification through the imputation of the righteousness of Christ to them that believe," or justification by faith without the deeds of the law," Rom. iii. 28.

of imputed Righteousness.

from it. Of these righteousnesses therefore we are not made partakers, so as that they, or any of them, should be put upon us, that we might be made just, and live thereby. Besides these, there is a righteousness, which this person has, as these two natures are joined in one. And this is not the righteousness of the Godhead, as distinguished from the manhood; nor the righteousness of the manhood, as distinguished from the Godhead; but a righteousness which standeth in the union of both natures, and may properly be called the righteousness that was essential to his being prepared of God to be capable of the mediatory office, which he was intrusted with. If he parts with his first righteousness, he parts with his Godhead; if he parts with his second, he parts with the purity of his manhood; if he parts with his third, he parts with that perfection which capacitates him for the office of mediation. He has therefore another righteousness, which standeth in performance, or obedience to a revealed will; and this is that which he puts upon sinners, and by which their sins are covered. Wherefore he saith, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous,'

Rom. v. 19.

CHR. But are the other righteousnesses of no use to us?

GREAT. Yes; for though they are essential to his natures and office, and cannot be communicated unto another; yet it is by virtue of them that the righteousness which justifies is for that purpose efficacious. The righteousness of his Godhead gives virtue to his obedience; the righteousness of his manhood giveth capability to his obedience to justify; and the righteousness which standeth in the union of these two natures to his office, giveth authority to that righteousness to do the work for which it was ordained.

So then here is a righteousness which Christ, as God has no need of; for he is God without it. Her? c 12 2 R