Great-Heart conducts them on their Way,

helmet, and shield; "and take these my daughters,"
said he, "conduct them to the house called Beauti-
ful, at which place they will rest next." So he took
his weapons, and went before them; and the Inter-
preter said, "God speed." Those also that be-
longed to the family sent them away with many a
good wish. So they went on their way, and sang-
This place has been our second stage:
Here we have heard and seen,

Those good things, that from age to age
To others hid have been.

The dunghill-raker, spider, hen,
The chicken too, to me

Hath taught a lesson; let me then
Conformed to it be.

The butcher, garden, and the field,
The robin and his bait,

Also the rotten tree doth yield
Me argument of weight;

To move me for to watch and pray,
To strive to be sincere :

To take my cross up day by day,
And serve the Lord with fear."

Now I saw in my dream, that these went on, and Great-Heart before them; so they went and came to the place where Christian's burden fell off his back, and tumbled into a sepulchre. Here then they made a pause; here also they blessed God. Now, said Christiana, it 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,

• Part I. page 50.

and entertains them with good Conversation.

I suppose you know; which, if you please, let us hear your discourse thereof.

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 that you, and Mercy, and these boys, have attained, was obtained by another; to wit, by him that let you in at the gate: and he hath obtained it in this double way; he hath performed righteousness to cover you, and spilt blood to wash you in3.

CHR. But if he parts 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

8 This, this is the comfort, joy, and glorying, of a pilgrim's heart. Jesus is become our righteousness, and hath spilt his blood to wash us. Have we the faith of this? Oh, how ought we to love him, delight in his truth, rejoice in his salvation, and study to glorify him in every step of our pilgrimage! But Satan will envy us the comfort of this, and strive to spoil our rejoicing in it. And corrupt teachers will separate here. Many will speak highly of the blood of Christ being shed for our redemption, but oppose the doctrine of entire sanctification in this life. According to them, the most that can be enjoyed in this world is a good hope, often mixed with doubts and fears, and accompanied with many sinful propensities, which hinder persons from doing what they would. As we love our souls, value our peace, comfort, and joy, springing from the belief of the truth, and as we regard the honour and glory of our blessed Lord, let us be on our guard against such soul-deceiving teachers for they err, not knowing the Scriptures.

Great-Heart describes the Nature

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 natures to be extinct, as to separate its justice or 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 is essential to his being prepared of God to the capacity of the mediatory office, which he was entrusted with. If he parts with his first righteousness, he parts with his Godhead: if he parts with his second righteousness, he parts with the purity of his manhood: if he parts with his third, he parts with that perfection which capacitates him to the office of mediation.

He has therefore another righteousness, which standeth in performance or obedience to a revealed will: and that is what he puts upon sinners, and that 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".""

9 Wonderful indeed is the plan of redemption by our Lord Jesus Christ. For when sin had entered into the world, and man was become guilty before the Lord, his just desert was everlasting banishment from the presence and glory of his Maker, and all that is meant by the word death. Had the Almighty, according to strict justice, cut him off as a guilty rebel, where had been the

P Rom. v. 19.

of imputed Righteousness.

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 that 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 that 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 that Christ, as God, has no need of, for he is God without it: here is a righteousness that Christ, as man, has no need of to make him so, for he is perfect man without it: again, here is a righteousness that Christ, as Godman, has no need of, for he is perfectly so without it. Here then is a righteousness that Christ, as God, and as God-man, has no need of, with reference to himself, and therefore he can spare it; a justifying

glory of his mercy? And if he had of his clemency forgiven the offence, and restored him to a state of favour, where had been the evidence of his justice, truth, and holiness? Had he required of Adam an atonement for his sin commensurate to the demands of justice, that had been impossible for him to have offered. But in the gift of Christ, justice and mercy met together, righteousness and peace embraced each other. All the divine perfections shine forth with astonishing lustre, and become the wonder of adoring angels around the throne, who desire to look into the mystery of redeeming love. On account of what Christ hath done and suffered, God can be just, and yet the justifier of him that believeth in Jesus, having declared his righteousness in setting him forth as a propitiation for our sins, Rom. iii. 25. What manner of love is this, that God should give his only Son to suffer death, that transgressors of his law, and rebels against his government, inight obtain eternal life? Bless the Lord, O my soul! Therefore, be strong in faith, and thou shalt be joyful in hope, comfortable in love, and steady in holy obedience.

The Nature of divine Pardon.

righteousness, that he for himself wanteth not, and therefore giveth it away. Hence it is called "the gift of righteousness."-This righteousness, since Christ Jesus the Lord has made himself under the law, must be given away; for the law doth not only bind him that is under it, to do justly, but to use charity. Wherefore he must, or ought by the law, if he hath two coats, to give one to him that has none. Now our Lord indeed hath two coats, one for himself, and one to spare: wherefore he freely bestows one upon those that have none. And thus, Christiana and Mercy, and the rest of you that are here, doth your pardon come by deed, or by the work of another man. Your Lord Christ is he that worked, and hath given away what he wrought for, to the next poor beggar he meets.

But again, in order to pardon by deed, there must something be paid to God as a price, as well as something prepared to cover us withal. Sin has delivered us up to the just curse of a righteous law: now from this curse we must be justified by way of redemption, a price being paid for the harms we have done; and this is by the blood of your Lord, who came and stood in your place and stead, and died your death for your transgressions. Thus has he ransomed you from your transgressions, by blood, and covered your polluted and deformed souls with righteousness; for the sake of which, God passeth by you, and will not hurt you when he comes to judge the world'.

Thus we see what God hath joined together, the life and death of his beloved Son, for the salvation of our souls. Both are united in the object of the faith of the gospel. Let us take care never to separate them in our views. We want both to atone for our sins, and open a way for our being made righteous in the sight of the Lord. Oh, give glory to Jesus for both, and triumph in him from

Rom. viii. 34. Gal. iii. 13.