not deceived. He exhorted his hearers to prepare themselves by fasting and prayer for the danger which menaced their civil and religious liberties, and refused even to speak to the courtier who came down to remodel the corporation of Bedford, and who, as was supposed, had it in charge to offer some municipal dignity to the Bishop of the Baptists.

Bunyan did not live to see the Revolution. In the summer of 1688 he undertook to plead the cause of a son with an angry father, and at length prevailed on the old man not to disinherit the young one. This good work cost the benevolent intercessor his life. He had to ride through heavy rain. He came drenched to his lodgings on Snow Hill, was seized with a violent fever, and died in a few days. He was buried in Bunhill Fields; and the spot where he lies is still regarded by the Nonconformists with a feeling which seems scarcely in harmony with the stern spirit of their theology. Many puritans, to whom the respect paid by Roman Catholics to the reliques and tombs of saints seemed childish or sinful, are said to have begged with their dying breath that their coffins might be placed as near as possible to the coffin of the author of the "Pilgrim's Progress."

The fame of Bunyan during his life, and during the century which followed his death, was indeed great, but was almost entirely confined to religious families of the middle and lower classes. Very seldom was he during that time mentioned with respect by any writer of great literary eminence. Young coupled his prose with the poetry of the wretched D'Urfey. In the Spiritual

Quixote, the adventures of Christian are ranked with those of Jack the Giant-Killer and John Hickathrift. Cowper ventured to praise the great allegorist, but did not venture to name him. It is a significant circumstance that, till a recent period, all the numerous editions of the Pilgrim's Progress" were evidently meant for the cottage and the servants' hall. The paper, the printing,

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the plates, were all of the meanest description. In general, when the educated minority and the common people differ about the merit of a book, the opinion of the educated minority finally prevails. The "Pilgrim's Progress" is perhaps the only book about which, after the lapse of a hundred years, the educated minority has come over to the opinion of the common people.

The attempts which have been made to improve and to imitate this book are not to be numbered. It has been done into verse: it has been done into modern English. "The Pilgrimage of Tender Conscience," the "Pilgrimage of Good Intent," "The Pilgrimage of Seek Truth,” “The Pilgrimage of Theophilus," "The Infant Pilgrim," "The Hindoo Pilgrim," are among the many feeble copies of the great original. But the peculiar glory of Bunyan is that those who most hated his doctrines have tried to borrow the help of his genius. A Catholic version of his parable may be seen with the head of the Virgin in the title page. On the other hand, those Antinomians for whom his Calvinism is not strong enough may study the pilgrimage of Hephzibah, in which nothing will be found which can be construed into an admission of free agency and universal redemption. But the most extraordinary of all the acts of Vandalism by which a fine work of art was ever defaced was committed so late as the year 1853. It was determined to transform the Pilgrim's Progress" into a Tractarian book. The task was not easy: for it was necessary to make the two sacraments the most prominent objects in the allegory; and of all Christian theologians, avowed Quakers excepted, Bunyan was the one in whose system the sacraments held the least prominent place. However, the Wicket Gate became a type of Baptism, and the House Beautiful of the Eucharist. The effect of this change is such as assuredly the ingenious person who made it never contemplated. For, as not a single pilgrim passes through the Wicket Gate in infancy, and as Faithful

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hurries past the House Beautiful without stopping, the lesson, which the fable in its altered shape teaches, is that none but adults ought to be baptized, and that the Eucharist may safely be neglected. Nobody would have discovered from the original "Pilgrim's Progress that the author was not a Pædobaptist. To turn his book into a book against Pædobaptism was an achievement reserved for an Anglo-Catholic divine. Such blunders must necessarily be committed by every man who mutilates parts of a great work, without taking a comprehensive. view of the whole.

OLIVER GOLDSMITH. (FEBRUARY 1856.)

OLIVER GOLDSMITH, one of the most pleasing English writers of the eighteenth century. He was of a Protestant and Saxon family which had been long settled in Ireland, and which had, like most other Protestant and Saxon families, been, in troubled times, harassed and put in fear by the native population. His father, Charles Goldsmith, studied in the reign of Queen Anne at the diocesan school of Elphin, became attached to the daughter of the schoolmaster, married her, took orders, and settled at a place called Pallas in the county of Longford. There he with difficulty supported his wife and children on what he could earn, partly as a curate and partly as a farmer.

At Pallas Oliver Goldsmith was born in November 1728. That spot was then, for all practical purposes, almost as remote from the busy and splendid capital in which his later years were passed, as any clearing in Upper Canada or any sheep-walk in Australasia now is. Even at this day those enthusiasts who venture to make a pilgrimage to the birthplace of the poet are forced to perform the latter part of their journey on foot. The hamlet lies far from any high road, on a dreary plain which, in wet weather, is often a lake. The lanes would break any jaunting car to pieces; and there are ruts and sloughs through which the most strongly built wheels cannot be dragged.

While Oliver was still a child, his father was presented to a living worth about 200l. a year, in the county of Westmeath. The family accordingly quitted their cottage in the wilderness for a spacious house on a frequented road, near the village of Lissoy. Here the boy was taught his letters by a maid-servant, and was sent in his seventh year to a village school kept by an old quartermaster on half-pay, who professed to teach nothing but reading, writing and arithmetic, but who had an inexhaustible fund of stories about ghosts, banshees and fairies, about the great Rapparee chiefs, Baldearg O'Donnell and galloping Hogan, and about the exploits of Peterborough and Stanhope, the surprise of Monjuich, and the glorious disaster of Brihuega. This man must have been of the Protestant religion; but he was of the aboriginal race, and not only spoke the Irish language, but could pour forth unpremeditated Irish verses. Oliver early became, and through life continued to be, a passionate admirer of the Irish music, and especially of the compositions of Carolan, some of the last notes of whose harp he heard. It ought to be added that Oliver, though by birth one of the Englishry, and though connected by numerous ties with the Established Church, never showed the least sign of that contemptuous antipathy with which, in his days, the ruling minority in Ireland too generally regarded the subject majority. So far indeed was he from sharing in the opinions and feelings of the caste to which he belonged, that he conceived an aversion to the Glorious and Immortal Memory, and, even when George the Third was on the throne, maintained that nothing but the restoration of the banished dynasty could save the country.

From the humble academy kept by the old soldier Goldsmith was removed in his ninth year. He went to several grammar-schools, and acquired some knowledge of the ancient languages. His life at this time seems to have been far from happy. He had, as appears from the