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seem to become the character of the Pilgrim; and they are often more emphatical than any which can be substituted in their stead. A few exceptions, however, are made to this rule; as the author, if living, would certainly change some expressions for others less offensive to modern ears. Great pains have been taken to collate different copies of the work, and to examine every scriptural reference; in order to render this edition, in all respects, as correct as possible. The author's marginal references seemed so essential a part of the work, that it was deemed indispensably requisite to insert them in their places. But as the other marginal notes do not appear to convey any material instruction distinct from that contained in the text, and to be principally useful in pointing out any passage, to which the reader might wish to refer; it was thought most advisable to omit them, and to supply their place by a running title on the top of every page, conveying as nearly as possible the same ideas: for, indeed, they so encumber the page, and break in upon the uniformity of printing, that all hope of elegance must be precluded while they are retained.

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Mr. Bunyan prefixed to each part of the Pilgrim's Progress a copy of verses: but as his poetry does not much suit the taste of these days, it hath been deemed expedient to omit them. That prefixed to the first part is entitled The • Author's Apology for his Book:' but it is now generally allowed, that the book, so far from needing an apology, indeed merits the highest commendation. In this he informs us, that he was unawares drawn into the allegory, when employed about another work; that the further he proceeded, the more rapidly did ideas flow into his mind; that this induced him to form it into a separate book; and that, showing it to his friends

Some said, John, print it,' others said, 'Not so;'
Some said, 'It might do good;' others said, 'No.'

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The public will not hesitate in determining which opinion was the result of the deeper penetration; but will wonder that a long apology for such a publication should have been deemed necessary. This was, however, the case; and the author, having solidly, though rather verbosely, answered several objections and adduced some obvious arguments in very unpoetical rhymes, concludes with these lines, which may serve as a favourable specimen of the whole.

• Would'st thou divert thyself from melancholy?
Would'st thou be pleasant, yet be far from folly?
Would'st thou read riddles and their explanation?
Or else be drowned in thy contemplation?
Dost thou love picking meat? Or would'st thou see
A man i'th' clouds, and hear him speak to thee?
Would'st thou be in a dream, and yet not sleep?
Or would'st thou in a moment laugh and weep?
Or would'st thou lose thyself, and catch no harm?
And find thyself again without a charm?
Would'st read thyself, and read thou know'st not what,
And yet know whether thou art blest or not,
By reading the same lines? O then come hither,
And lay my book, thy heart and head together."

The poem prefixed to the second part, in a kind of dialogue with his book, is less interesting; and serves to show, that the pious author had a more favourable opinion of its comparative merit, than posterity has formed; which is no singular case. It is, therefore, presumed, that the omission of it in this edition will not be thought to require any further apology with the more judicious admirers of the work. Some verses are likewise found at the bottom of certain plates that accompanied the old editions, which they, who omit the plates, or substitute others, know not where to insert. To show all regard, however, to every thing that Mr. Bunyan wrote as a part of the work, such as are most material may be found in the notes on the incidents to which they refer.

THE

PILGRIM'S PROGRESS.

PART I.

As I walked through the wilderness of this world, I lighted on a certain place where was a den, and laid me down in that place to sleep: and as I slept I dreamed a dream. I dreamed, and behold I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back'.' I looked, and saw him open the book and read therein; and as he read he wept and trembled; and, not being able longer to contain, he brake out with a lamentable cry, saying 'What shall I do?"

In this plight therefore he went home, and refrained himself as long as he could, that his wife and children should not perceive his distress; but he could not be silent long, because that his trouble increased: wherefore at length he brake his mind to his wife and children; and thus he began to talk to them: 'O my dear wife,

Isai. lxiv. 6. Luke xiv. 33. Psal. xxxviii. 4. Hab. ii. 2. 2 Acts ii. 37.

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THE PILGRIM'S DISTRESS.

said he, and you the children of my bowels, I your • dear friend am in myself undone by reason of a burden ⚫ that lieth hard upon me: moreover, I am certainly 'informed that this our city will be burned with fire ' from heaven: in which fearful overthrow, both myself, ' with thee my wife, and you my sweet babes, shall miserably come to ruin, except (the which yet I

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see not) some way of escape may be found, whereby we may be delivered.' At this his relations were sore amazed; not for that they believed that what he had said to them was true, but because they thought some frenzy distemper had got into his head; therefore, it drawing towards night, and they hoping that sleep might settle his brains, with all haste they got him to bed: but the night was as troublesome to him as the day; wherefore, instead of sleeping he spent it in sighs and tears. So when the morning was come they would know how he did: he told them' Worse and ' worse.' He also set to talking to them again, but they began to be hardened. They also thought to drive away his distemper by harsh and surly carriage to him : sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him. Wherefore he began to retire himself to his chamber, to pray for and pity them; and also to condole his own misery. He would also walk solitarily in the fields, sometimes reading and sometimes praying; and thus for some days he spent his time.

Now I saw, upon a time when he was walking in the fields, that he was (as he was wont) reading in his book, and greatly distressed in his mind; and as he

EVANGELIST INSTRUCTS HIM.

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read, he burst out, as he had done before, crying "What shall I do to be saved1?"

I saw also that he looked this way and that way as if he would run; yet he stood still because (as I perceived) he could not tell which way to go. I looked then, and saw a man named EVANGELIST coming to him, and he asked, Wherefore dost thou cry?'

He answered, Sir, I perceive by the book in my hand that I am condemned to die, and after that to come to judgement; and I find that I am not willing to do the first nor able to do the second2.

Then said EVANGELIST, Why not willing to die, since this life is attended with so many evils? The man answered, Because I fear that this burden that is upon my back will sink me lower than the grave, and I shall fall into Tophet. And, Sir, if I be not fit to go to prison, I am not fit to go to judgement, and from thence to execution: and the thoughts of these things make me cry.

Then said EVANGELIST, If this be thy condition why standest thou still? He answered, Because I know not whither to go. Then he gave him a parchment roll; and there was written within, Flee from the "wrath to come 4."

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The man therefore read it, and, looking upon EVANGELIST very carefully, said, Whither must I flee? Then said EVANGELIST, pointing with his finger over a very wide field, Do you see yonder WICKET-GATES? The man said, No. Then said the other, Do you

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Acts xvi. 30, 31. Heb. ix. 27. Job xvi. 21, 22. Ezek. xxii. 14. 3 Isai. xxx. 33.

4 Matt. iii. 7. 5 Matt. vii. 13, 14.

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