cannot tell of visions and dreams, as my friend Christiana can; nor know I what it is to mourn for my refusing of the counsel of those that were good relations.

Interp. What was it then, dear heart, that hath prevailed with thee to do as thou hast done?

Mercy. Why, when our friend here was packing up to be gone from our town, I and another went accidentally to see her. So we knocked at the door, and went in. When we were within, and seeing what she was doing, we asked what was her meaning? She said she was sent for to go to her husband; and then she up and told us how she had seen him in a dream, dwelling in a curious place among immortals, wearing a crown, playing upon a harp, eating and drinking at his Prince's table, and singing praises to him for bringing him thither, &c. Now methought, while she was telling these things unto us, my heart burned within me; and I said in my heart, If this be true I will leave my father and my mother, and the land of my nativity, and will, if I may, go along with Christiana.

So I asked her further of the truth of these things, and if she would let me go with her, for I saw now that there was no dwelling, but with the danger of ruin, any longer in our town. But yet I came away with a heavy heart, not for that I was unwilling to come away, but for that so many of my relations were left behind. And I am come with all the desire of my heart, and will go, if I may, with Christiana, unto her husband and his King.

Interp. Thy setting out is good, for thou hast given credit to the truth; thou art a Ruth, who did, for the love that she bore to Naomi, and to the Lord her God, leave father and mother, and the land of her nativity, to come out and go with a people that she knew not heretofore. "The Lord recom

pense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust " (Ruth ii. 12).

Now supper was ended, and preparations were made for bed; the women were laid singly alone, and the boys by themselves. Now when Mercy was in bed, she could not sleep for joy, for that now her doubts of missing at last were removed further from her than ever they were before; so she lay blessing and praising God, who had such favour for her.

In the morning they arose with the sun, and prepared themselves for their departure; but the Interpreter would have them tarry a while; For, said he, you must orderly go from hence. Then said he to the damsel that at first opened unto them, Take them and have them into the garden to the bath, and there wash them, and make them clean from the soil which they have gathered by travelling. Then Innocent, the damsel, took them, and had them into the garden, and brought them to the bath; so she told them that there they must wash and be clean, for so her master would have the women to do that called at his house as they were going on pilgrimage. They then went in and washed, yea, they and the boys and all; and they came out of that bath, not only sweet and clean, but also much enlivened and strengthened in their joints. So when they came in, they looked fairer a deal than when they went out to the washing.

When they were returned out of the garden from the bath, the Interpreter took them and looked upon them, and said unto them, Fair as the moon. Then he called for the seal, wherewith they used to be sealed that were washed in his bath. So the seal was brought, and he set his mark upon them, that they might be known in the places whither they were yet to go: now the seal was the contents and sum of the passover which the children of Israel did eat (Exod. xiii. 8-10) when they came out from the land of Egypt; and the mark was set between their eyes. This seal greatly added to their beauty, for it was an ornament to their faces. It also added to their gravity, and made their countenances more like those of angels.

Then said the Interpreter again to the damsel that waited upon these women, Go into the vestry, and fetch out garments for these people. So she went and fetched out white raiment, and laid it down before him so he commanded them to put it on. It was fine linen, white and clean. When the women were thus adorned, they seemed to be a terror one to the other; for that they could not see that glory each one on herself, which they could see in each other. Now, therefore, they began to esteem each other better than themselves. For you are fairer than I am, said one; And you are more comely than I am, said another. The children also stood amazed, to see into what fashion they were brought.

The Interpreter then called for a man-servant of his, one Greatheart, and bid him take sword, and helmet, and shield: And take these my daughters, said he, and conduct them to the house called Beautiful, at which place they will rest next. So he took his weapons and went before them; and the Interpreter said, God speed. Those also that belonged to the family sent them away with many a good wish. So they way, and sang::

went on their

This place has been our second stage;

Here we have heard and seen

Those good things, that from age to age
To others hid hath 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 they went on, and Greatheart went before them; so they went and came to the place where Christian's burden fell off his back, and tumbled into a sepulchre (Part I., p. 41). Here then they made a pause ; and 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 is it to have pardon by deed, or in the way that it was obtained? Mr. Greatheart, I suppose you know; therefore, if you please, let us hear your discourse thereof.

Greatheart. 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 has performed righteousness to cover you, and spilt blood to wash you in.

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

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

Christ. Pray, make that appear.

Greatheart. 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 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 to be 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 that 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 it that 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" (Rom. v. 19).

Christ. But are the other righteousnesses of no use to us? Greatheart. Yes; for though they are essential to his natures and office, and so 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 God-man, has no need of; for he