equalled the number of years he lived. The Pilgrim's Progress had passed through more than fifty editions in 1784. His character seems to have been uniformly good, from the time when he was brought acquainted with the blessed gospel of Christ: and, though his countenance was rather stern, and his manner rough, yet he was very mild, modest, and affable, in his behaviour. He was backward to speak much, except on particular occasions, and remarkably averse to boasting; ready to submit to the judgment of others, and disposed to forgive injuries, to follow peace with all men, and to em ploy himself as a peace-maker: yet he was steady to his principles, and bold in reproving sin without respect of persons. Many slanders were spread concerning him during the course of his ministry, some of which he refuted: they have however all died away; and no one now pretends to say any thing to his disadvantage, except as a firm attachment to his creed and practice, as a, Calvinist, a dissenter, and an antipædobaptist, has been called bigotry; and as the account given of his own experience has been misunderstood or misrepresented. He was undoubtedly endued with extraordinary natural talents: his understanding, discernment, memory, invention, and imagination, were remarkably sound and vigorous; so that he made very great proficiency in the knowledge of scriptural divinity, though brought up in ignorance: but he never made much progress in human learning. Even such persons, as did not favour his religious principles, have done ample justice to his mental powers. The celebrated Dr. Johnson ranks the Pilgrim's Progress among a very few. books indeed, of which the reader, when he comes to the conclusion, wishes they had been longer; and allows it to rank high among the works of original genius.* But it is above all things wonderful, that Bunyan's imagination, fertile and vigorous in a very great degree, and wholly untutored by the rules of learning, should in this instance have been so disciplined by sound judgment and deep acquaintance with the scriptures, as to produce, in the form of an allegory, one of the fairest and most unexceptionable treatises on the system of Calvinism, that can be found in the English language. In several of his other publications his imagination frequently carried him beyond just bounds: but here he avoids all extremes, and seems not to deviate either to the right or to the left. Perhaps, as he was himself liable to depression of spirits, and had passed through deep distresses, the view he gives of the Pilgrim's temptations may be too gloomy: but he has shewn in the course of the work, that this arose principally from inadequate views of evangelical truth, and the want of Christian communion, with the benefits to be derived from the counsels of a faithful minister. * Piozzi's Anecdotes of Johnson: Boswell's Life of Johnson, vol. ii, p. 97, 2d. edit. 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 I 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.1 I looked, and saw him open the book and read therein; and as he read he wept and trembled: and, 1 Isa. lxiv. 6. Luke xiv. 33. Ps. xxxviii. 4. Hab. ii. 2. Mr. Bunyan was confined about twelve years in Bedford gaol, for exercising his ministry contrary to the statutes then in force. This was 'the den in which he slept and dreamed.' Here he penned this instructive allegory, and many other useful works, which evince that he was neither soured nor disheartened by persecution. The Christian, who understands what usage he ought to expect in this evil world, comparing our present measure of religious liberty with the rigours of that age, will see abundant cause for gratitude: but they who are disposed to complain, can never be at a loss for topics, while so much is amiss among all ranks and orders of men, and in the conduct of every individual. not being able longer to contain, he brake out with a lamentable cry, saying, What shall I do?1* 1 Acts ii. 37. * The allegory opens with a description of its principal character. The author in his dream saw him 'clothed in rags ;' which implies that all men are sinners, in their dispositions and conduct; that their supposed virtues are radically defective, and worthless in the sight of God: and that the Pilgrim has discovered his own righteousness to be insufficient for justification, even as sordid rags would be unsuitable raiment for those who stand before kings.-'His face turned from his own house' represents the sinner convinced that it is absolutely necessary to subordinate all other concerns to the care of his immortal soul, and to renounce every thing which interferes with that grand object. This makes him lose his former relish for the pleasures of sin, and even for the most lawful temporal satisfactions, while he trembles at the thought of impending destruction.'' The 'book in his hand, in which he read,' implies that sinners discover their real state and character by reading and believing the scriptures; that their first attention is often directed to the denunciations of the wrath to come; and that in this case they cannot but continue to search the word of God, though their grief and alarm is increased by every perusal.-The 'burden on his 'back' represents that distressing sense of guilt and fear of wrath, which deeply-convinced sinners cannot shake off: 'the ' remembrance of their sins is grievous to them, the burden of 'them is intolerable:' their consciences are oppressed with guilt, even on account of those actions in which their neighbours perceive no harm: their hearts tremble at the prospect of dangers of which others have no apprehension: and they see an absolute necessity of escaping from a situation in which others live most securely for true faith " sees things that are invisible." In one way or other, therefore, they soon manifest the earnestness of their minds, in inquiring "what they must do to be "saved?"-The circumstances of these humiliating convictions 'Heb. xi. 8, 24---27. |