Intensely religious as it is in purpose, "The Pilgrim's Progress"may be safely styled the first English novel. "The claim to be the father of English romance," writes Dr. Allon, "which has been sometimes preferred for Defoe, really pertains to Bunyan. Defoe may claim the parentage of a species, but Bunyan is the creator of the genus." As the parent of fictitious biography it is that Bunyan has charmed the world. On its vivid interest as a story, its universal interest and lasting vitality rest. "Other allegorises," writes Lord Macaulay, "have shown great ingenuity, but no other allegorist has ever been able to touch the heart, and to make its abstractions objects of terror, of pity, and of love."Whatever its deficiencies, literary and religious, may be; if we find incongruities in the narrative, and are not insensible to some grave theological deficiencies; if we are unable without qualification to accept Coleridge's dictum that it is "incomparably the best 'Summa Theologiae Evangelicae' ever produced by a writer not miraculously inspired;" even if, with Hallam, we consider its "excellencies great indeed, but not of the highest order," and deem it "a little over-praised," the fact of its universal popularity with readers of all classes and of all orders of intellect remains, and gives this book a unique distinction. "I have," says Dr.

Arnold, when reading it after a long interval, "always been struck by its piety. I am now struck equally or even more by its profound wisdom. It seems to be a complete reflexion of Scripture." And to turn to a critic of very different character, Dean Swift: "I have been better entertained and more improved," writes that cynical pessimist, "by a few pages of this book than by a long discourse on the will and intellect." The favourite of our childhood, as "the most perfect and complex of fairy tales, so human and intelligible," read, as Hallam says, "at an age when the spiritual meaning is either little perceived or little regarded," the "Pilgrim's Progress" becomes the chosen companion of our later years, perused with ever fresh appreciation of its teaching, and enjoyment of its native genius; "the interpreter of life to all who are perplexed with its problems, and the practical guide and solace of all who need counsel and sympathy."The secret of this universal acceptableness of "The Pilgrim's Progress" lies in the breadth of its religious sympathies. Rigid Puritan as Bunyan was, no book is more completely free from sectarian narrowness. Its reach is as wide as Christianity itself, and it takes hold of every human heart because it is so intensely human. No apology is needed for presenting Mr. Froude's eloquent panegyric: "The Pilgrim, though in Puritan dress, is a genuine man. His experience is so truly human experience that Christians of every persuasion can identify themselves with him; and even those who regard Christianity itself as but a natural outgrowth of the conscience and intellect, and yet desire to live nobly and make the best of themselves, can recognize familiar footprints in every step of Christian's journey. Thus 'The Pilgrim's Progress' is a book which when once read can never be forgotten. We too, every one of us, are pilgrims on the same road; and images and illustrations come back to us from so faithful an itinerary, as we encounter similar trials, and learn for ourselves the accuracy with which Bunyan has described them. Time cannot impair its interest, or intellectual progress make it cease to be true to experience."Dr. Brown's appreciative words may be added: "With deepest pathos it enters into the stern battle so real to all of us, into those heart-experiences which make up, for all, the discipline of life.

It is this especially which has given to it the mighty hold which it has always had upon the toiling poor, and made it the one book above all books well-thumbed and torn to tatters among them. And it is this which makes it one of the first books translated by the missionary who seeks to give true thoughts of God and life to heathen men."The Second Part of "The Pilgrim's Progress" partakes of the character of almost all continuations. It is, in Mr. Froude's words, "only a feeble reverberation of the first part, which has given it a popularity it would have hardly attained by its own merits. Christiana and her children are tolerated for the pilgrim's sake to whom they belong." Bunyan seems not to have been insensible of this himself, when in his metrical preface he thus introduces his new work:

"Go now my little book to every place Where my first Pilgrim has but shown his face.

Call at their door; if any say 'Who's there?'

Then answer thus, 'Christiana is here.'