The question whether Bunyan was indebted for his allegory to any predecessor is hardly worth discussing. Some general resemblance must necessarily exist between books treating of pilgrimages, and here the resemblance is no more than general. The second part was published in 1684. Its inferiority to the first part is universally admitted, but is less than is usually entailed by the endeavour to append an artificial supplement to an inspired book. Many passages are fully worthy of the first part, and as a whole it abounds with life and variety. Three only of Bunyan's numerous publications, besides _Pilgrim's Progress_, claim a place in literature: _The Holy War_ (1682); _The Life and Death of Mr. Badman_ (1680); _Grace Abounding_ (1665). Of these _The Holy War_ is the most important, and affords a highly instructive contrast with _Pilgrim's Progress_. It is the peculiar virtue of the latter, while full of wisdom and profitableness, to be in no way professedly didactic. Bunyan himself tells us that he did not sit down to compose it; the thoughts came spontaneously into his mind; he wrote it because he could not help himself. There was thus no need for laboriously instilling lessons which inhered in the original conception, and came forward of themselves as the story flowed along. The elaborate construction of _The Holy War_ precludes belief in a like inspiration. There can, in fact, be little doubt that the idea is consciously derived from _Paradise Lost_. In both the banished fiends cast about for some means of retaliating upon their omnipotent foe; in Milton their attack is levelled against the Garden of Eden, in Bunyan against the soul of man. All human attributes, virtuous or vicious, are allegorized with graphic liveliness, but at length one wearies of the crowd of abstractions; and where strength was most necessary, Bunyan is weak. Emanuel is not godlike, and Diabolus is not terrible. The book is perhaps chiefly interesting as an index to the great progress effected since Bunyan's time in spirituality as regards men's religious conceptions, and in freedom and enlightenment as concerns the things of earth. No one would now depict the offended majesty of Heaven as so like the offended majesty of the Stuarts; or deem that the revolters' offence could be mitigated by the abjectness of their submission; or try criminals with such unfairness; or lecture them upon conviction with such lack of judicial decorum. Bunyan's own spirit seems narrower than of old; among the traitors upon whom Emanuel's ministers execute justice he includes not only Notruth and Pitiless, but also Election-doubter and Vocation-doubter, who represent the majority of the members of the Church of England. The whole tone, in truth, is such as might be expected from one nurtured upon the Old rather than the New Testament, and who had never conceived any doubts of the justice of the Israelites' dealings with the Canaanites. The literary power, nevertheless, is