1857.] The Original of Bunyan's Pilgrim's Progress. 223 THE ORIGINAL OF BUNYAN'S PILGRIM'S PROGRESS. We have been much interested in the perusal of an allegory published in London more than two hundred years ago, called "The Isle of Man, or the Legal Proceedings in Manshire against Sin, wherein by way of a continual allegory, the chief malefactors disturbing both Church and Commonwealth, are detected and attached, with their arraignment and judicial trial, according to the laws of England; the spiritual use thereof, with an apology for the manner of handling most necessary to be first read, for direction in the right use of the allegory. By the Rev. Richard Bernard." The edition before us is printed in Bristol, England, in 1803, and the editor states in a note to the reader, that the work is prized "as well on account of the ingenuity of the performance, as the probability of its having suggested to Mr. John Bunyan the first idea of his Pilgrim's Progress, and of his Holy War, which was intimated on a leaf facing the title page, by the late Rev. Mr. Toplady. The editor says, that Bunyan had seen the book may be inferred from its very extensive circulation; for in one year only after its first publication, it ran through seven editions. He then proceeds to the internal evidence and points out a supposed similarity between the characters in the two works, as between Wilful Will of the one, and Will-be-Will of the other; Mr. Wordly Wiseman of Bunyan, and Sir Wordly Wise of Bernard; "Soul's Town" of Bernard, and Bunyan's "Town of Mans Soul," &c. That the book has no very high order of genius to commend it, is evident from the fact that it has passed into comparative obscurity. The world does not suffer the works of true prophets to die. Still there is enough in it to render it worthy of being held in remembrance; and antedating Bunyan as it does, passing through seven editions immediately after its first publication, presenting some striking analogies with the great master of allegory, and sinking into obscurity before the brighter and more enduring light of the genius of the Bedford tinker, the work deserves to be revived at least as a curiosity, and the author duly honored for his attempt to present religious truth in striking and impressive form in the day when such attempts were rare. The book is not in all respects suited to our modern tastes, and without the revision of some of the names and epithets, it would not be desirable to print it. But it is a curious and interesting little work notwithstanding, aud we are quite obliged to the friend to whose kindness we are indebted for its perusal. LITTLE GRAVES. There's many an empty cradle, NOTES ON LITERATURE. HISTORY OF THE REFORMATION IN THE SIXTEENTH CENTURY, IN GERMANY, SWITZERLAND, FRANCE AND ENGLAND. By J. H. Merle D'Aubigne. Translated by David Dundas Scott, Esq., Author of "The Suppression of the Reformation in France." With numerous notes from the Netherlands Edition of J. J. Le Roy. Splendidly Illustrated with original Portraits and Historical Scenes. Lancaster, Pa: W. & W. H. Freeman, No. 40 East King street. This is a beautiful edition of this well known work published in Numbers at 25 cents per number. We have received the first six numbers. On examination we find that it is an entirely new translation of this great work, and has evidently been made independently of the English translation heretofore published. We are informed in the Publishers preface that "the present translation has been revised and approved by D'Aubigne himself." This translation has evidently been made with care; it flows smoothly, and is dignified and classic in its style. The vast superiority of this edition of Freeman, is in its fine mechanical getting up, in its extensive notes from the pen of an eminent divine of Holland, and in its beautiful illustrations. The first number contains fine portraits of Luther, Melancthon, Pomeraneus and Omeigor, translating the Bible-Luther finding the Latin Bible in the University Library at Erfurt -and also a splendid portrait of Charles V., Emperor of Germany. The second number contains a fine portrait of Melancthon-the third one of Philip the Magnanimous Margrave of Hesse-the fourth gives us John Bugenhagen, otherwise called Pomeraneus-the Fifth gives us Luther in better ecclesiastical style than we have ever seen him appear before-the sixth presents the scene of Luther burning the Pope's Bull at Wittemberg. December 10th, 1720. All these illustrations are done in the highest style of the art. Luther and Pomeraneus by Sartain are master-pieces. As a whole, this edition is by far the finest ever published, and the only one that does mechanical justice to this great and popular history. While the cheap editions have done a good service in giving the work general circulation, this edition will answer the demands of the highest taste, and as such will be widely sought. The work can be obtained by mail. Address, W. & W. H. Freeman, Lancaster, Pa. THE POWER OF RELIGION ON THE MIND, IN RETIREMENT, AFFLICTION, AND AT THE APPROACH OF DEATH. By Lindley Murray, Author of an English Grammar. pp. 378. This book handed to us by the firm of Sprenger & Westhaeffer of this city, shows the author to have been a pious, as well as a learned man. Though originally an American, he died in England, but left a legacy, the proceeds of which are to be devoted to printing and spreading religious books in this the land of his birth. This book is published under these auspices, and well deserves such honor. With the book we take occasion to recommend to our readers the large book store of SPRENGER & WESTHAEFFER in Lancaster. This enterprising firm by their large and well selected stock of books in all departments, deserves the patronage of our friends who may visit our city. THE GUARDIAN: A Magazine Devoted to the Interests of Voung Meu and Ladies. VOL. VIII. AUGUST, 1857. THE RETALIATIONS OF SIN. BY THE EDITOR. No. 8. NATURE ever illustrates grace. Our Saviour continually made the natural world, and objects and laws in it, parables of the supernatural or spiritual, illustrating the higher by the lower. We find, on close reflection, that natural laws furnish striking illustrations of moral laws. This is seen particularly in what may be called the retaliation of the moral law upon its transgressors. The effects of all physical acts always react and rebound. The air has its laws of reaction. Light reflects. Water returns to its level. So in spiritual laws. A good act returns in a blessing. An evil act returns in a curse. Sin recoils upon the sinner in the penalty and the sorrow. The scriptures are full of the declarations of this solemn truth. Whatsoever a man sows that shall he reap. They that sin shall eat the fruit of their own doings-they shall be beset with their own waysthey shall be filled with their own devices. Their swords shall enter into their own hearts! The judgment and the penalty will recoil upon him from whom the sin goes out. This law of the reaction of sin is certain, and has no exceptions. Time may intervene between the sin and its returning sorrow. The sin may be committed to-day, the penalty may come to-morrow, in a year, or in years to come. The sin may be the sin of youth, the sorrow may be the sorrow of manhood, or of old age. But time will bring back its fruits without fail into the bosom of its author. Space may intervene. The sin may be committed in one land, the penalty and wo may come upon the sinner in another. Mountains, seas, and the boundaries of nations, do not arrest the avenger, who follows his victim and will punish him. No distance can break the fixed continuity, or remove the author of the sinful act from the punishment which follows him, steady to his purpose, "Nor misses once his aim." Circumstances may intervene. The sinner, poor when he sins, may become rich; or ignorant when he sins, he may become learned; or in ad versity when he sins, he may become prosperous; or weak when he sins, he may become powerful; yet will the penalty find him. The law is fixed, and the execution of the penalty is sure. Though the one who sins may not be conscious of it, yet part of the penalty of sin comes back upon him immediately with the committal of the act. As every physical act--every stroke made by the mechanic's arm, exercises that arm, makes it firmer, steadier, more expert, so every act of sin reacts upon the source whence it proceeds-makes it easier for the spirit to re-commit the same sin, and fixes and confirms the habit of sinning. It gives the spirit an injury deeper than that which it possessed before. Moreover, because the one who sins is in soul and body one being, the reaction affects injuriously soul and body. Both are wounded by the return stroke. Both, by the reaction of sin, have been pushed farther back from God, are more enfeebled, and have less hope of recovery and restoration to that position for which they are designed, and which is their true and proper place and home. Did the avengings of sin go no farther, this would be penalty enough to satisfy any one with the fearful reward of sorrow. It goes, however, farther. Sin returns its fruits of sorrow upon him who sins, in the retaliations of conscience. Conscience is the voice of judgment and condemnation in man-the sure prophesy of a still deeper damnation to come, and the herald of it-a tormentor before the time. The reproofs of conscience are the returning echoes of sin-in its reproaching voice. are the first fruits of the penalty. Conscience bears the warrant of its execution, and evermore reads it to the transgressor, If the woes of a sinful being were summed up, it would be found that the greater portion of them by far is made up of the bitter reproaches of conscience. It is this that sounds the fearful forebodings of something worse to come, eternally, into his ears. It is this that makes his life lie through a region peopled with secret tormentors, reproaching him from all sides, and making him fearful and uneasy at every step he takes. The constant cloud of gloom which hangs over his heart may be unseen by others, yet he evermore moves in silent wo through it All his deepest, most earnest, personal reflections are embittered by it. His silent and lonely hours are without rest or peace to him. He may indeed flatter himself that his is a happy life-and that around him and before him lies a bright world, but it is an illusion. He supposes this because he knows of nothing better. He whose eyes have been always dim and beclouded, may regard the world which he sees as the world which others see; but only they, and not he, know the difference. He knows no solid peace. He is never free from his uneasy conscience. He ever writhes under his self-reproaches. He may even become so used to these soundings of wo, that the distinct keenness of the sorrow is unfelt, even as the everlasting roar of Niagara, which stuns the visiter, is scarcely heard by those who dwell around it, yet he is still a poor worn and weary culprit, only the more so because his bitterness has become a second nature to him. Men may lay aside God's word, set aside God's laws, and shut their ears to the divine testimony concerning the bitter fruits of sin; but they cannot silence the ever-sounding sentence of damnation uttered by the inward monitor, conscience. They may disown the judge that speaks 1857.] The Retaliations of Sin. 227 from without, and from above, but can neither hush nor bribe the judge within. Like the ominous prophet that walked the streets of Jerusalem in the silent night, as Gods voice to the wicked, his cries ring through the lonely chambers of the spirit-wo! wo! wo! Conscience may indeed be blunted, scared, and unnerved, yet this will not be till the line is passed from beyond which the reprobate leaves all hope behind. Then is the wo only greater! The silence and quiet which then ensues is like that in nature which is the sure prelude of the coming fearful storm. Closely allied to the return of sin in the penalty as connected with the retaliations of conscience, are its bitter fruits as gathered, preserved, and poured back in treasures of bitterness by memory. Memory, like conscience, restores the sorrow of sin to the sinner. It is a fearful faculty! How is a pious life blest by the memories of the past-how is a sinful life cursed by the remembrances of sin! It is said, by metephasicians that memory retains every impression ever fairly made upon it, and will restore it in proper circumstances. Sure it is, that much of the silent wo of a sinner's life consists of bitter memories. Sure it is also, that the remembrances of past sins are always more quick and powerful in a sinner's experience at precisely those times when he would rather be without them-in adversity, in sickness or affliction, in old age, and in the hour and article of death. When he would fain forget them, behold they crowd in upon his spirit, like wild furies, and shake their fearful darts. When he needs more friendly visitors to cheer him in the trial and gloom, behold with threatening, reproaching, angry faces, they range themselves around him. In such an hour, if there is any prayer that he would prefer to have answered more than another, it is that he might be enabled to forget! All this, however, is but the beginning of sorrows. This is only the going before of men's sins to judgment; there are others which follow after. The warnings of conscience will be fulfilled in the sentence of the final judgment, when the penalty so solemnly foretold will fully come. Memory, too, as it will bear its powers, so will it bear its treasures, into a future life. The stream of a sinful life, as it flows on to the end of its earthly history, so will it hold on in the same direction in eternity. The misery of sin here is a sure prophesy of its misery hereafter. As it strikes back here so will it there, only with a heavier-with an eternal stroke. As in the case of the good, glory is only grace continued and fulfilled; so in the case of the sinful damnation, is only sin continued and completed in its penalty and its eternal sorrow! Such are the retaliations of sin. This fearful fact is not considered as its solemnity requires. The truth we have sought to illustrate is seldom learned by precept, but alas! how often by experience! What a pity that all persons--especially the young, whose life is yet before them -do not hear the voice of warning which speaks to them with such solemn and affectionate earnestness. Why not be wise; and thus avoid the sin as the only way to escape the sorrow. DEPARTURE OF THE PIOUS AGED. He set, as sets the morning star, |