he does not invariably adhere to the sentiments of any man : and while his dependence is placed, as he hopes, on the promised teaching of the Holy Spirit, he does not think himself authorized to spare any pains, in endeavouring to render the publication acceptable and useful.

The text is printed, as it stands in the oldest editions, which may be supposed to contain the author's own terms, which later editors have frequently modernized. A few obsolete or unclassical words, and unusual phrases, seem to become the character of the Pilgrim; and they are often more emphatical than any which can be substituted in their stead. Some exceptions, however, have been admitted; as the author, if living, would probably change a very few expressions for such as are less offensive to modern ears; and in other instances the slips of his pen, while taken up with things of vastly supe rior importance, would now be mistaken for errors of the press. 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 editor has the satisfaction of adding, that he has been favoured by Mrs. Gurney, Holborn, with the use of the second edition of the First Part of the PILGRIM, by which he has been enabled to correct many errors of subsequent editions. 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 marginal notes do not appear to convey any material instrction 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 incumber the page, and break in upon the uniformity of printing, that all hope of elegance must be precluded while they are retained.

Mr. BUNYAN prefaced each part of the PILGRIM'S PROGRESS with a copy of verses: but as his poetry does not suit the Laste of these days, and is by no means equal to the work itself, it hath been deemed expedient to omit them. That prefixed to the First Part is entitled The Author's Apology for his Book; in which he informs the reader 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; and this induced him to form il 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.'

The public will not hesitate in determining which opinion was the result of the deeper penetration; but will wonder that a long apology for so valuable a publication should have been decmed 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?
Woud'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?
Woud'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 between the author and his book, is still less interesting; and serves to show, that he had a more favourable opinion of its comparative merit, than posterity has formed; which is no singular case. Some verses are likewise found at the bottom of certain plates that accompanied several of 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, they will be found in the notes on the incidents to which they refer.

THE veletrated author of the PILGRIM'S PROGRESS was born, A. D. 1828, at Elstow, a small village near Bedford. His father earned his bread by the low occupation of a tinker; but he bore a fair character, and took care that his son, whom he brought up to the same business, should be taught to read and write. We are told, indeed, that be quickly forgot all he had learned, through his extreme profligacy: yet it is probable, that he retained so much as enabled him to recover the rest, when his mind became better disposed; and that it was very useful to him in the subsequent part of his life.

The materials, from which an account of this valuable man must be compiled, are so scanty and imperfect, that nothing very satisfactory must be expected. He seems from his earliest youth to have been greatly addict ed to gross vice as well as impiety: yet he was interrupted in his course by continual alarms and convictions, which were sometimes peculiarly overwhelming; but they had no other effect at the time, than to extort from him the most absurd wishes that can be imagined. A copious narrative of these early conflicts and crimes is contained in a treatise published by himself, under the title of Grace abounding to the chief of Sinners.

During this part of his life, he was twice preserved from the most imminent danger of drowning: and being a soldier in the parliament's army at the siege of Leicester, A. D. 1645, he was drawn out to stand sentinel; but one of his comrades, having by his own desire taken his place, was shot through the head on his post; and thus BUNYAN was reserved by the all-disposing hand of God for better purposes. He seems, however, to have made progressive advances in wickedness, and to have become the ringleader of youth in every kind of profaneness and excess.

His career of vice received a considerable check, in consequence of his marriage with the daughter of a person who had been very religious in his way, and remarkably bold in reproving vice, but who was then dead. Iis wife's discourse to him concerning her father's piety, excited him to go regularly to church: and as she brought him, for her whole portion, The Practice of Piety, and The plain Man's Pathway to Heaven, he em ployed himself frequently in reading these books.

'The events recorded of our author are so destitute of dates, and regard to the order in which they happened, that no clear arrangement can now he made of them: but it is probable that this new attention to religion, though ineffectual to the reformation of his conduct, rendered him more susceptible of convictions; and his vigorous imagination, at that time altogether untutored by knowledge or discretion, laid him open to a variety of im pressions, sleeping and waking, which he verily supposed to arise frou. words spoken to him, or objects presented before his bodily senses, and he never after was able to break the association of ideas which was thus formed in his mind. Accordingly he says, that one day when he was

engaged in diversion with his companions, A voice did suddenly dart from heaven into my soul, which said, Wilt thou leave thy sins and go to hearen, or have thy sins and go to hell? The consciousness of his wicked course of life, accompanied with the recollection of the truths he had read, suddenly meeting in his mind, thus produced a violent alarm, and made such an impression on his imagination, that he seemed to have heard these wor ls, and to have seen Christ frowning and menacing him. But we must not suppose that there was any miracle wrought; nor could there be any occasion for a new revelation to suggest or enforce so scriptural a warning. This may serve as a specimen of those impressions, which constitute a large part of his religious experience, but which it is not advisable to recapitulate.

He was next tempted to conclude that it was then too late to repent or seek salvation; and, as he ignorantly listened to the suggestion, he indulged his corrupt inclinations without restraint, imagining that this was the only way in which he could possibly have the least expectation of pleasure, during his whole existence.

While he was proceeding in this wretched course, a woman of very bad character reproved him with great severity for profane swearing; declaring, in the strongest expressions, that he exceeded in it all men she had ever heard. This made him greatly ashamed, when he reflected that he was too vile even for such a bad woman to endure: so that from that time he began to break off that odious custom.-His guilty and terrified mind was also prepared to admit the most alarming impressions during his sleep and he had such dream about the day of judgment, and its awful circumstances and consequences, as powerfully influenced his conduct. There was, indeed, nothing very extraordinary in this; for such dreams are not uncommon to men under deep convictions: yet the Lord was doubtless, by all these means, secretly influencing his heart, and warning him to flee from the wrath to come.

He was, however, reluctant to part with his irreligious associates and vain pleasures; till the conversation of a poor man, who came in his way, induced him to read the Bible, especially the preceptive and historical parts of it: and this put him upon an entire reformation of his conduct; so that his neighbours were greatly astonished at the change. In this manner he went on for about a year; at some times satisfied with himself, and at others distressed with fears and consciousness of guilt. Indeed, he seems ever after to have considered all these convictions and desires as wholly originating from natural principles; but in this perhaps some persons will venture to dissent from him. A self-righteous Jependence accompanied with self-complacency, and furnishing incentives to pride, is indeed a full proof of unregeneracy: but conscientiousness connected with disquietudes, humiliation for sin, and a disposition to wait for divine teaching, is an effect and evidence of life, though the mind be yet darkened with ignorance, error, and prejudice. And he that hath given life will give it more abundantly; for, "The path of the just is as the shining light, that shineth more and more unto the perfect day."

While Bunyan was in this state of mind he went to Bedford, in the exercise of his trade as a tinker, where he overheard some women discourse about regeneration: and though he did not understand their meaning. he was greatly affected by observing the earnestness, cheerfulness, and humility of their behaviour; and he was also convinced that his own

JOHN BUNYAN.

views of religion were very defective. Being thus led to frequent their company, he was brought as it were into a new world. Such an entire change took place in his views and affections, and his mind was so deeply engaged in contemplating the great concerns of eternity, and the things pertaining to the kingdom of God, that he found it very difficult to employ his thoughts on any secular affairs.

But this extraordinary flow of affections, not being attended by doctimal information in any measure proportionable, laid him open to various attempts of Satan and his emissaries. The Ranters, a set of the vilest Butinomians that almost ever existed, first assailed him by one of their party, who had formerly been Mr. Bunyan's companion in vice: but he over-acted his part; and, proceeding even to deny the being of a God, probably furnished the character of Atheist in the PILGRIM'S PROGRESS. While Mr. Bunyan was engaged in reading the books of the Ranters, not being able to form his judgment about them, he was led to offer up the following prayer: O Lord, I am a fool, and not able to know the truth from error: Lord, leave me not to my own blindness, either to approve or condemn this doctrine. If it be of God, let me not despise it; if it be of the devil, let me not embrace it. Lord, I lay my soul in this matter only at thy foot; let me not be deceived, I humbly beseech thee.' No experienced Christian will be surprised to find, that the Lord, in an evident manner, graciously answered this most suitable request. Mr. Bunyan soon saw through the delusions of the Ranters; and probably referred to them, under the character of Self-will, in the second part of this work.

The Epistles of St. Paul, which he now read with great attention, but without any guide or instructer, gave occasion to his being assaulted by many sore temptations. He found the Apostle continually speaking of faith; and he could not understand the meaning of that word, or discover whether he was a believer or not so that, mistaking the words of Christ, he was tempted to seek a solution of this difficulty by trying to work a miracle. He thought, however, it would be right to pray, before he made the attempt, and thus he was induced to desist, though his diffculties still remained. Or another occasion he was delivered from great perplexities about the doctrine of election, by reflecting that none "ever trusted in God and was confounded:" and therefore it would be best for him to trust in God, and leave election, as a "secret thing," with the Lord, to whom it belonged. And the general invitations of the gospel, and the assurance that "yet there is room," helped him to repel the temptation to conclude that the day of grace was past.

This brief account of his temptations and escapes may teach others the best way of resisting similar suggestions: and it may show us, that num. bers are durably harassed by such perplexities, for want of doctrinal knowledge and faithful instructers and counsellors. He was, however, afterward enabled, by means of these inward trials, to caution others to better effect, and more tenderly to sympathize with the tempted.

After some time Mr. Bunyan became acquainted with Mr. Gifford, an Antipado-baptist minister, at Bedford, whose conversation was very use. ful to him: yet he was in some respects more discouraged than ever by fuller discoveries of those evils in his heart, which he had not before

Matt. xvii. 20