Chapter IX: Front Matter (9)

However, matters again are mending. Broken windows are repaired; lost revenues are recovered; and the sons of Crispin have evacuated chambers once more consecrated to syntax and the syllogism. Through these spacious courts we recognize the progress of the man who has accomplished the arduous restoration. Tall, and in the prime of life, with cocked-hat and powdered hair, with lawn tops to his morocco boots, and with ribbons luxuriant at his knee, there is nothing to mark the Puritan,--whilst in his easy unembarrassed movements and kindly-assuring air, there is all which bespeaks the gentleman; but, were it not for the reverences of obsequious beadles and the recognitions of respectful students, you would scarce surmise the academic dignitary. That old-fashioned divine,--his square cap and ruff surmounting the doctor's gown,--with whom he shakes hands so cordially, is a Royalist and Prelatist, but withal the Hebrew Professor, and the most famous Orientalist in England, Dr. Edward Pocock. From his little parish of Childry, where he passes for "no Latiner," and is little prized, he has come up to deliver his Arabic lecture, and collate some Syriac manuscript, and observe the progress of the fig-tree which he fetched from the Levant; and he feels not a little beholden to the Vice-Chancellor, who, when the Parliamentary triers had pronounced him incompetent, interfered and retained him in his living. Passing the gate of Wadham he meets the upbreaking of a little conventicle. That no treason has been transacting nor any dangerous doctrine propounded, the guardian of the University has ample assurance in the presence of his very good friends, Dr. Wallis the Savilian Professor, and Dr. Wilkins the Protector's brother-in-law. The latter has published a dissertation on the Moon and its Inhabitants, "with a discourse concerning the possibility of a passage thither;" and the former, a mighty mathematician, during the recent war had displayed a terrible ingenuity in deciphering the intercepted letters of the Royalists. Their companion is the famous physician Dr. Willis, in whose house, opposite the Vice-Chancellor's own door, the Oxford Prelatists daily assemble to enjoy the forbidden Prayer-Book; and the youth who follows, building castles in the air, is Christopher Wren. This evening they had met to witness some experiments which the tall, sickly gentleman in the velvet cloak had promised to show them. The tall sickly gentleman is the Honorable Robert Boyle, and the instrument with which he has been amusing his brother sages, in their embryo Royal Society, is the newly invented air-pump. Little versant in their pursuits, though respectful to their genius, after mutual salutations, the divine passes on and pays an evening visit to his illustrious neighbor, Dr. Thomas Goodwin. In his embroidered night-cap, and deep in the recesses of his dusky study, he finds the recluse old President of Magdalene; and they sit and talk together, and they pray together, till it strikes the hour of nine; and from the great Tom Tower a summons begins to sound calling to Christ Church cloisters the hundred and one students of the old foundation. And returning to the Deanery, which Mary's cheerful management has brightened into a pleasant home, albeit her own and her little daughter's weeds are suggestive of recent sorrows, the doctor dives into his library.

For the old misers it was pleasant to go down into their bullion vaults and feel that they were rich enough to buy up all the town, with the proud Earl in his mortgaged castle. And to many people there is a peculiar satisfaction in the society of the great and learned; nor can they forget the time when they talked to the great poet, or had a moment's monopoly of Royalty. But--

"That place that doth contain
My books, the best companions, is to me
A glorious court, where hourly I converse
With the old sages and philosophers;
And sometimes for variety I confer
With kings and emperors, and weigh their counsels."

Not only is there the pleasant sense of property,--the rare editions, and the wonderful bargains, and the acquisitions of some memorable self-denial,--but there are grateful memories, and the feeling of a high companionship. When it first arrived, yon volume kept its owner up all night, and its neighbor introduced him to realms more delightful and more strange than if he had taken Dr. Wilkins's lunarian journey. In this biography, as in a magician's mirror, he was awed and startled by foreshadowings of his own career; and, ever since he sat at the feet of yonder sacred sage, he walks through the world with a consciousness, blessed and not vainglorious, that his being contains an element shared by few besides. And even those heretics inside the wires--like caged wolves or bottled vipers--their keeper has come to entertain a certain fondness for them, and whilst he detests the species, he would feel a pang in parting with his own exemplars.

Now that the evening lamp is lit, let us survey the Doctor's library. Like most of its coeval collections, its foundations are laid with massive folios. These stately tomes are the Polyglotts of Antwerp and Paris, the Critici Sacri and Poli Synopsis. The colossal theologians who flank them, are Augustine and Jerome, Anselm and Aquinas, Calvin and Episcopius, Ballarmine and Jansenius, Baronius and the Magdeburg Centuriators,--natural enemies, here bound over to their good behavior. These dark veterans are Jewish Rabbis,--Kimchi, Abarbanel, and, like a row of rag-collectors, a whole Monmouth Street of rubbish,--behold the entire Babylonian Talmud. These tall Socinians are the Polish brethren, and the dumpy vellums overhead are Dutch divines. The cupboard contains Greek and Latin manuscripts, and those spruce fashionables are Spencer, and Cowley, and Sir William Davenant. And the new books which crown the upper shelves, still uncut and fresh from the publisher, are the last brochures of Mr. Jeremy Taylor and Mr. Richard Baxter.[J]

This night, however, the Doctor is intent on a new book nowise to his mind. It is the "Redemption Redeemed" of John Goodwin. Its hydra-headed errors have already drawn from the scabbard the sword of many an orthodox Hercules on either side of the Tweed; and now, after a conference with the other Goodwin, the Dean takes up a ream of manuscript, and adds a finishing touch to his refutation.

At this period Dr. Owen would be forty years of age, for he was born in 1616. His father was minister of a little parish in Oxfordshire, and his ancestors were princes in Wales; indeed, the genealogists claimed for him a descent from King Caractacus. He himself was educated at Queen's College, and, under the impulse of an ardent ambition, the young student had fully availed himself of his academic privileges. For several years he took no more sleep than four hours a-night, and in his eagerness for future distinction he mastered all attainable knowledge, from mathematics to music. But about the time of his reaching majority, all his ambitious projects were suspended by a visitation of religious earnestness. In much ignorance of the divine specific, his conscience grew tender, and sin appeared exceeding sinful. It was at this conjuncture that Archbishop Laud imposed on Oxford a new code of statutes which scared away from the University the now scrupulous scholar. Years of anxious thoughtfulness followed, partly filled up by his duties as chaplain successively to Sir Robert Dormer and Lord Lovelace, when about the year 1641 he had occasion to reside in London. Whilst there he went one day to hear Edward Calamy; but instead of the famous preacher there entered the pulpit a country minister, who, after a fervent prayer, gave out for his text--"Why are ye fearful, O ye of little faith?" The sermon was a very plain one, and Owen never ascertained the preacher's name; but the perplexities with which he had long been harassed disappeared, and in the joy of a discovered gospel and an ascertained salvation, the natural energy of his character and the vigor of his constitution found again their wonted play.

Soon after this happy change, his first publication appeared. It was a "Display of Arminianism," and, attracting the attention of the Parliamentary "Committee for purging the Church of Scandalous Ministers," it procured for its author a presentation to the living of Fordham, in Essex. This was followed by his translation to the more important charge of Coggeshall, in the same county; and so rapidly did his reputation rise, that besides being frequently called to preach before the Parliament, he was, in 1649, selected by Cromwell as the associate of his expedition to Ireland, and was employed in re-modelling and resuscitating Trinity College, Dublin. Most likely it was owing to the ability with which he discharged this service that he was appointed Dean of Christ Church in 1651, and in the following year Vice-Chancellor of Oxford. It was a striking incident to find himself thus brought back to scenes which, fourteen years before, he had quitted amidst contempt and poverty, and a little mind would have been apt to signalize the event by a vainglorious ovation, or a vindictive retribution. But Owen returned to Oxford in all the grandeur of a God-fearing magnanimity, and his only solicitude was to fulfil the duties of his office. Although himself an Independent, he promoted well qualified men to responsible posts, notwithstanding their Presbyterianism or their Prelacy; and although the law gave him ample powers to disperse them, he never molested the liturgical meetings of his Episcopalian neighbors. From anxiety to promote the spiritual welfare of the students, in addition to his engagements as a Divinity lecturer and the resident head of the University, along with Dr. Goodwin he undertook to preach, on alternate Sabbaths, to the great congregation in St. Mary's. And such was the zeal which he brought to bear on the studies and the secular interests of the place, that the deserted courts were once more populous with ardent and accomplished students, and in alumni like Sprat, and South, and Ken, and Richard Cumberland, the Church of England received from Owen's Oxford some of its most distinguished ornaments; whilst men like Philip Henry and Joseph Alleine, went forth to perpetuate Owen's principles; and in founding the English schools of metaphysics, architecture, and medicine, Locke and Wren, and Sydenham taught the world that it was no misfortune to have been the pupils of the Puritan. It would be pleasant to record that Owen's generosity was reciprocated, and that if Oxford could not recognize the Non-conformist, neither did she forget the Republican who patronized the Royalists, and the Independent who befriended the Prelatists. According to the unsuspected testimony of Grainger, and Burnet, and Clarendon, the University was in a most flourishing condition when it passed from under his control; but on the principle which excludes Cromwell's statue from Westminster Palace, the picture-gallery at Christ Church finds no place for the greatest of its Deans.

The retirement into which he was forced by the Restoration was attended with most of the hardships incident to an ejected minister, to which were added sufferings and sorrows of his own. He never was in prison, but he knew what it was to lead the life of a fugitive; and after making a narrow escape from dragoons sent to arrest him, he was compelled to quit his rural retreat, and seek a precarious refuge in the capital. In 1676 he lost his wife, but before this they had mingled their tears over the coffins of ten out of their eleven children; and the only survivor, a pious daughter, returned from the house of an unkind husband, to seek beside her father all that was left of the home of her childhood. Soon after he married again; but though the lady was good, and affectionate, and rich withal, no comforts and no kind tending could countervail the effects of bygone toils and privations, and from the brief remainder of his days, weakness and anguish made many a mournful deduction. Still the busy mind worked on. To the congregation, which had already shown at once its patience and its piety, by listening to Caryl's ten quartos on Job, and which was afterwards to have its patience farther tried and rewarded, in the long but invalid incumbency of Isaac Watts, Dr. Owen ministered as long as he was able; and, being a preacher who had "something to say," it was cheering to him to recognize among his constant attendants persons so intelligent and influential as the late Protector's brother-in-law and son-in-law, Colonel Desborough and Lord Charles Fleetwood, Sir John Hartopp, the Hon. Roger Boyle, Lady Abney, and the Countess of Anglesea, and many other hearers who adorned the doctrine which their pastor expounded, and whose expectant eagerness gave zest to his studies, and animation to his public addresses. Besides during all this interval, and to the number of more than thirty volumes, he was giving to the world those masterly works which have invigorated the theology and sustained the devotion of unnumbered readers in either hemisphere. Amongst others, folio by folio, came forth that Exposition of the Hebrews, which, amidst all its digressive prolixity, and with its frequent excess of erudition, is an enduring monument of its author's robust understanding and spiritual insight, as well as his astonishing industry. At last the pen dropped from his band, and on the 23d of August, 1683, he dedicated a note to his likeminded friend, Charles Fleetwood: "I am going to him whom my soul has loved, or rather who has loved me, with an everlasting love, which is the whole ground of all my consolation. I am leaving the ship of the Church in a storm; but while the great pilot is in it, the loss of a poor under-rower will be inconsiderable. Live, and pray, and hope, and wait patiently, and do not despond; the promise stands invincible--that he will never leave us nor forsake us. My affectionate respects to your lady, and to the rest of your relations, who are so dear to me in the Lord, remember your dying friend with all fervency." The morrow after he had sent this touching message to the representative of a beloved family was Bartholomew day, the anniversary of the ejection of his two thousand brethren. That morning a friend called to tell him that he had put to the press his "Meditations on the Glory of Christ." There was a moment's gleam in his languid eye, as he answered, "I am glad to hear it: but, O brother Payne! the long wished for day is come at last, in which I shall see that glory in another manner than I have ever done, or was capable of doing in this world." A few hours of silence followed, and then that glory was revealed. On the fourth of September, a vast funeral procession, including the carriages of sixty-seven noblemen and gentlemen, with long trains of mourning coaches and horsemen, took the road to Finsbury; and there, in a new burying-ground, within a few paces of Goodwin's grave, and near the spot where, five years later, John Bunyan was interred, they laid the dust of Dr. Owen. His grave is with us to this day; but in the crowded Golgotha, surrounded with undertakers' sheds, and blind brick walls, with London cabs and omnibuses whirling past the gate, few pilgrims can distinguish the obliterated stone which marks the resting-place of the mighty Non-conformist.[K]

Many of our readers will remember Robert Baillie's description of Dr. Twiss, the Prolocutor of the Westminister Assembly: "The man, as the world knows, is very learned in the questions he has studied, and very good--beloved of all, and highly esteemed--but merely bookish ... and among the unfittest of all the company for any action." In this respect Dr. Owen was a great contrast to his studious contemporary; for he was as eminent for business talent as most ministers are conspicuous for the want of it. It was on this account that he was selected for the task of reorganizing the universities of Dublin and Oxford; and the success with which he fulfilled his commission, whilst it justified his patron's sagacity, showed that he was sufficiently master of himself to become the master of other minds. Of all his brethren few were so "fit for action." To the same cause to which he owed this practical ascendency, we are disposed to ascribe his popularity as a preacher; for we agree with Dr. Thompson, (Life of Owen, p. cvi.,) in thinking that Owen's power in the pulpit must have been greater than is usually surmised by his modern readers. Those who knew him describe him as a singularly fluent and persuasive speaker; and they also represent his social intercourse as peculiarly vivacious and cheerful. From all which our inference is, that Owen was one of those happy people who, whether for business or study, whether for conversation or public speaking, can concentrate all their faculties on the immediate occasion, and who do justice to themselves and the world, by doing justice to each matter as it successively comes to their hand.

A well-informed and earnest speaker will always be popular, if he be tolerably fluent, and if he "shew himself friendly;" but no reputation and no talent will secure an audience to the automaton who is unconscious of his hearers, or to the misanthrope, who despises or dislikes them. And if, as Anthony à Wood informs us, "the persuasion of his oratory could move and wind the affections of his admiring auditory almost as he pleased," we can well believe that he possessed the "proper and comely personage, the graceful behavior in the pulpit, the eloquent elocution, and the winning and insinuating deportment," which this reluctant witness ascribes to him. With such advantages, we can understand how, dissolved into a stream of continuous discourse, the doctrines which we only know in their crystallized form of heads and particulars, became a gladsome river; and how the man who spoke them with sparkling eye and shining face was not shunned as a buckram pedant, but run after as a popular preacher.

And yet, to his written style Owen is less indebted for his fame than almost any of the Puritans. Not to mention that his works have never been condensed into fresh pith and modern portableness by any congenial Fawcett, they never did exhibit the pathetic importunity and Demosthenic fervor of Baxter. In his Platonic loftiness Howe always dwelt apart; and there have been no glorious dreams since Bunyan woke amidst the beatific vision. Like a soft valley, where every turn reveals a cascade or a castle, or at least a picturesque cottage, Flavel lures us along by the vivid succession of his curious analogies and interesting stories; whilst all the way the path is green with kind humanity, and bright with Gospel blessedness. And like some sheltered cove, where the shells are all so brilliant, and the sea-plants all so curious, that the young naturalist can never leave off collecting, so profuse are the quaint sayings and the nice little anecdotes which Thomas Brooks showers from his "Golden Treasury," from his "Box," and his "Cabinet," that the reader needs must follow where all the road is so radiant. But Owen has no adventitious attractions. His books lack the extempore felicities and the reflected fellow-feeling which lent a charm to his spoken sermons; and on the table-land of his controversial treatises, sentence follows sentence like a file of ironsides, in buff and rusty steel, a sturdy procession, but a dingy uniform; and it is only here and there where a son of Anak has burst his rags, that you glimpse a thought of uncommon stature or wonderful proportions. Like candidates for the modern ministry, in his youth Owen had learned to write Latin, Greek, and Hebrew; but then, as now, English had no place in the academic curriculum. And had he been urged in maturer life to study the art of composition, most likely he would have frowned on his adviser. He would have urged the "haste" which "the King's business" requires, and might have reminded us that viands are as wholesome on a wooden trencher as on a plate of gold. He would have told us that truth needs no tinsel, and that the road over a bare heath may be more direct than the pretty windings of the valley. Or, rather, he would have said, as he has written--"Know that you have to do with a person who, provided his words but clearly express the sentiments of his mind, entertains a fixed and absolute disregard of all elegance and ornaments of speech."

True: gold is welcome even in a purse of the coarsest canvas; and, although it is not in such caskets that people look for gems, no man would despise a diamond because he found it in an earthen porringer. In the treatises of Owen there is many a sentence which, set in a sermon, would shine like a brilliant; and there are ingots enough to make the fortune of a theological faculty. For instance, we open the first treatise in this new collection of his works, and we read:--"It carrieth in it a great condecency unto Divine wisdom, that man should be restored unto the image of God, by Him who was the essential image of the Father; and that He was made like unto us, that we might be made like unto Him, and unto God through him;" and we are immediately reminded of a recent treatise on the Incarnation, and all its beautiful speculation regarding the "Pattern-Man." We read again till we come to the following remark:--"It is the nature of sincere goodness to give a delight and complacency unto the mind in the exercise of itself, and communication of its effects. A good man doth both delight in doing good, and hath an abundant reward _for_ the doing it, _in_ the doing of it;" and how can we help recalling a memorable sermon "On the Immediate Reward of Obedience," and a no less memorable chapter in a Bridgewater treatise, "On the Inherent Pleasure of the Virtuous Affections?" And we read the chapter on "The Person of Christ the great Representative of God," and are startled by its foreshadowings of the sermons and the spiritual history of a remarkably honest and vigorous thinker, who, from doubting the doctrine of the Trinity, was led to recognize in the person of Jesus Christ the Alpha and Omega of his theology. It is possible that Archdeacon Wilberforce, and Chalmers, and Arnold, may never have perused the treatise in question; and it is equally possible that under the soporific influence of a heavy style, they may never have noticed passages for which their own minds possessed such a powerful affinity. But by the legitimate expedient of appropriate language--perhaps by means of some "ornament or elegance"--Jeremy Taylor or Barrow would have arrested attention to such important thoughts; and the cause of truth would have gained, had the better divine been at least an equal orator.

However, there are "masters in Israel," whose style has been remarkably meagre; and perhaps "Edwards on the Will" and "Butler's Analogy," would not have numbered many more readers, although they had been composed in the language of Addison. We must, therefore, notice another obstacle which has hindered our author's popularity, and it is a fault of which the world is daily becoming more and more intolerant. That fault is prolixity. Dr. Owen did not take time to be brief; and in his polemical writings, he was so anxious to leave no cavil unanswered, that he spent, in closing loop-holes, the strength which would have crushed the foe in open battle. No misgiving as to the champion's powers will ever cross the mind of the spectators; but movements more rapid would render the conflict more interesting, and the victory not less conclusive.[L] In the same way, that the effectiveness of his controversial works is injured by this excursive tendency, so the practical impression of his other works is too often suspended by inopportune digressions; whilst every treatise would have commanded a wider circulation if divested of its irrelevant incumbrances. Within the entire range of British authorship there exists no grander contributions toward a systematic Christology than the Exposition of the Hebrews, with its dissertations on the Saviour's priesthood; but whilst there are few theologians who have not occasionally consulted it, those are still fewer who have mastered its ponderous contents; and we have frequently known valiant students who addressed themselves to the "Perseverance of the Saints," or the "Justification," but like settlers put ashore in a cane-brake, or in a jungle of prickly pears, after struggling for hours through the Preface or the General Considerations, they were glad to regain the water's edge, and take to their boat once more.

It was their own loss, however, that they did not reach the interior; for there they would have found themselves in the presence of one of the greatest of Theological intellects. Black and Cavendish were born ready-made chemists, and Linnæus and Cuvier were naturalists, in spite of themselves; and so, there is a mental conformation which almost necessitated Augustine and Athanasius, Calvin and Arminius, to be dogmatists and systematic divines. With the opposite aptitudes for large generalization and subtile distinction, as soon as some master-principle had gained possession of their devout understandings, they had no greater joy than to develop its all-embracing applications, and they sought to subjugate Christendom to its imperial ascendency. By itself, the habit of lofty contemplation would have made them pietists or Christian psalmists, and a mere turn for definition would have made them quibblers or schoolmen; but the two united, and together animated by a strenuous faith, made them theologians. In such intellects the seventeenth century abounded, but we question if in dialectic skill, guided by sober judgment, and in extensive acquirements, mellowed by a deep spirituality, it yielded an equivalent to Dr. Owen.

Although there is only one door to the kingdom of heaven, there is many an entrance to scientific divinity. There is the gate of Free Inquiry as well as the gate of Spiritual Wistfulness. And although there are exceptional instances, on the whole we can predict what school the new-comer will join, by knowing the door through which he entered. If from the wide fields of speculation he has sauntered inside the sacred inclosure; if he is an historian who has been carried captive by the documentary demonstration--or a poet who has been arrested by the spiritual sentiment--or a philosopher who has been won over by the Christian theory, and who has thus made a hale-hearted entrance within the precincts of the faith,--he is apt to patronize that gospel to which he has given his accession, and like Clemens Alexandrinus, or Hugo Grotius, or Alphonse de Lamartine, he will join that school where Taste and Reason alternate with Revelation, and where ancient classics and modern sages are scarcely subordinate to the "men who spake as they were moved by the Holy Ghost." On the other hand, if "fleeing from the wrath to come," through the crevice of some "faithful saying," he has struggled into enough of knowledge to calm his conscience and give him peace with Heaven, the oracle which assured his spirit will be to him unique in its nature and supreme in its authority, and, a debtor to that scheme to which he owes his very self, like Augustine, and Cowper, and Chalmers, he will join that school where Revelation is absolute, and where "Thus saith the Lord" makes an end of every matter. And without alleging that a long process of personal solicitude is the only right commencement of the Christian life, it is worthy of remark that the converts whose Christianity has thus commenced have usually joined that theological school which, in "salvation-work," makes least account of man and most account of God. Jeremy Taylor, and Hammond, and Barrow, were men who made religion their business; but still they were men who regarded religion as a life _for_ God rather than a life _from_ God, and in whose writings recognitions of Divine mercy and atonement and strengthening grace are comparatively faint and rare. But Bolton, and Bunyan, and Thomas Goodwin, were men who from a region of carelessness or ignorance were conducted through a long and darkling labyrinth of self-reproach and inward misery, and by a way which they knew not were brought out at last on a bright landing-place of assurance and praise; and, like Luther in the previous century, and like Halyburton, and Whitefield, and Jonathan Edwards, in the age succeeding, the strong sense of their own demerit led them to ascribe the happy change from first to last to the sovereign grace and good Spirit of God. It was in deep contrition and much anguish of soul that Owen's career began; and that creed, which is pre-eminently the religion of "broken hearts," became his system of theology.

"Children, live like Christians; I leave you the covenant to feed upon." Such was the dying exhortation of him who protected so well England and the Albigenses; and "the convenant" was the food with which the devout heroic lives of that godly time were nourished. This covenant was the sublime staple of Owen's theology. It suggested topics for his parliamentary sermons;--"A Vision of Unchangeable Mercy," and "The Steadfastness of Promises." It attracted him to that book of the Bible in which the federal economy is especially unfolded. And, whether discoursing on the eternal purposes, or the extent of redemption--whether expounding the Mediatorial office, or the work of the sanctifying Spirit--branches of this tree of life re-appear in every treatise. In such discussions some may imagine that there can be nothing but barren speculation, or, at the best, an arduous and transcendental theosophy. However, when they come to examine for themselves they will be astonished at the mass of Scriptural authority on which they are based; and, unless we greatly err, they will find them peculiarly subservient to correction and instruction in righteousness. Many writers have done more for the details of Christian conduct; but for purposes of heart-discipline and for the nurture of devout affections, there is little uninspired authorship equal to the more practical publications of Owen. In the Life of that noble-hearted Christian philosopher, the late Dr. Welsh, it is mentioned that in his latter days, besides the Bible, he read nothing but "Owen on Spiritual-Mindedness," and the "Olney Hymns;" and we shall never despair of the Christianity of a country which finds numerous readers for his "Meditations on the Glory of Christ," and his "Exposition of the hundred and thirtieth Psalm."

And here we may notice a peculiarity of Owen's treatises, which is at once an excellence and a main cause of their redundancies. So systematic was his mind that he could only discuss a special topic with reference to the entire scheme of truth; and so constructive was his mind, that, not content with the confutation of his adversary, he loved to state and establish positively the truth impugned: to which we may add, so devout was his disposition, that, instead of leaving his thesis a dry demonstration, he was anxious to suffuse its doctrine with those spiritual charms which it wore to his own contemplation. All this adds to the bulk of his polemical writings. At the same time it adds to their value. Dr. Owen makes his reader feel that the point in debate is not an isolated dogma, but a part of the "whole counsel of God;" and by the positive as well as practical form in which he presents it, he does all which a disputant can to counteract the skeptical and pragmatical tendencies of religious controversy. Hence, too, it comes to pass that, with one of the commonplaces of Protestantism or Calvinism for a nucleus, his works are most of them virtual systems of doctrino-practical divinity.

The alluvial surface of a country takes its complexion from the prevailing rock-formation. The Essays of Foster, and the Sermons of Chalmers excepted, the evangelical theology of the last hundred years has been chiefly alluvial; and in its miscellaneous composition the element which we chiefly recognize is a detritus from Mount Owen. To be sure, a good deal of it is the decomposition of a more recent conglomerate, but a conglomerate in which larger boulders of the original formation are still discernible. The sermon-makers of the present day may read Cecil and Romaine and Andrew Fuller; and in doing this they are studying the men who studied Owen. But why not study the original? It does good to an ordinary understanding to hold fellowship with a master mind; and it would greatly freshen the ministrations of our pulpits, if, with the electric eye of modern culture, and with minds alive to our modern exigency, preachers held converse direct with the prime sources of British theology. We could imagine the reader of Boston producing a sermon as good as Robert Walker's, and the reader of Henry producing a commentary as good as Thomas Scott's, and the reader of Bishop Hall producing sketches as good as the "Horæ Homileticæ:" but we grow sleepy when we try to imagine Scott diluted or Walker desiccated, and from a congregation top-dressed with bone-dust from the "Skeletons," the crop we should expect would be neither fervent Christians nor enlightened Churchmen. And, even so, a reproduction of the men who have repeated or translated Owen, is sure to be commonplace and feeble; but from warm hearts and active intellects employed on Owen himself, we could expect a multitude of new Cecils and Romaines and Fullers.

As North British Reviewers, we congratulate our country on having produced this beautiful reprint of the illustrious Puritan; and from the fact that they have offered it at a price which has introduced it to four thousand libraries, we must regard the publishers as benefactors to modern theology. The editor has consecrated all his learning and all his industry to his labor of love; and, by all accounts, the previous copies needed a reviser as careful and as competent as Mr. Goold. Dr. Thompson's memoir of the author we have read with singular pleasure. It exhibits much research, and a fine appreciation of Dr. Owen's characteristic excellencies, and its tone is kind and catholic. Such reprints, rightly used, will be a new era in our Christian literature. They can scarcely fail to intensify the devotion and invigorate the faculties of such as read them. And if these readers be chiefly professed divines, the people will in the long-run reap the benefit. Let taste and scholarship and eloquence by all means do their utmost; but it is little which these can do without materials. The works of Owen are an exhaustless magazine; and, without forgetting the source whence they were themselves supplied, there is many an empty mill which their garner could put into productive motion. Like the gardens of Malta, many a region, now bald and barren, might be rendered fair and profitable with loam imported from their Holy Land; and many is the fair structure which might be reared from a single block of their cyclopean masonry.

FOOTNOTES:

[I] _The Works of John Owen, D.D._ Edited by the Rev. WILLIAM H. GOOLD, Edinburgh. Vols. 1, 2, 5, 6, 8, 9, 14, (to be completed in Fifteen Volumes.) London and Edinburgh. 1850-51. New-York, Carter & Brother, 1852.

[J] In his elaborate "Memoirs of Dr. Owen," (p. 345.) Mr. Orme mentions that "his library was sold in May, 1684, by Millington, one of the earliest of our book auctioneers;" and adds, "considering the doctor's taste as a reader, his age as a minister, and his circumstances as a man, his library, in all probability, would be both extensive and valuable." Then, in a foot note, he gives some interesting particulars as to the extent of the early No-conformist libraries, viz., Dr. Lazarus Seaman's, which sold for £700; Dr. Jacomb's, which sold for £1300; Dr. Bates's, which was bought for five or six hundred pounds by Dr. Williams, in order to lay the foundation of Red Cross Street library; and Dr. Evans's, which contained 10,000 volumes; again subjoining, "It is probable Dr. Owen's was not inferior to some of these." It would have gratified the biographer had he known that a catalogue of Owen's library is still in existence. Bound up with other sale-catalogues in the Bodleian, is the "Bibliotheca Oweniana; sive catalogus librorum plurimis facultatibus insignium, instructissimæ Bibliothecæ Rev. Doct. Viri D. Joan. Oweni (quondam Vice-Cancellarii et Decani Ædis Christi in Academia Oxoniensi) nuperrime defuncti; cum variis manuscriptis Græcis Latinis, &c., propria manu Doct. Patricii Junii aliorumq. conscriptis: quorum auctio habebitur Londini apud domum auctionariam, adverso Nigri Cygni in vico vulgo dicto Ave Mary Lane, prope Ludgate Street, vicesimo sexto die Maii, 1684. Per Eduardum Millington, Bibliopolam." In the Preface, the auctioneer speaks of Dr. Owen as "a person so generally known as a generous buyer and great collector of the best books;" and after adverting to his copies of Fathers, Councils, Church Histories, and Rabbinical Authors, he adds, "all which considered together, perhaps for their number are not to be paralleled, or upon any terms to be procured, when gentlemen are desirous of, or have a real occasion for the perusal of them." The number of volumes is 2889. For the knowledge of the existence of this catalogue, and for a variety of curious particulars regarding it, the Reviewer is indebted to one of the dignitaries of Oxford, whose bibliographical information is only exceeded by the obligingness with which he puts it at the command of others, the Rev. Dr. Macbride, Principal of Magdalene Hall.

[K] A copious Latin epitaph was inscribed on his tombstone, of which Mr. Orme speaks, in 1826, as "still in fine preservation." (Memoirs, p. 346.) We are sorry to say that three letters, faintly traceable, are all that can now be deciphered. The tomb of his illustrious colleague, Goodwin, is in a still more deplorable condition: not only is the inscription effaced, but the marble slab, having been split with lightning, has never been repaired.

[L] In his delightful reminiscences of Dr. Chalmers, Mr. J. J. Gurney says, "I often think that particular men bear about with them an analogy to particular animals: Chalmers is like a good-tempered lion; Wilberforce is like a bee." Dr. Owen often reminds us of an elephant; the same ponderous movements--the same gentle sagacity--the same vast but unobtrusive powers. With a logical proboscis able to handle the heavy guns of Hugo Grotius, and to untwist withal the tangled threads of Richard Baxter, in his encounters with John Goodwin he resembles his prototype in a leopard-hunt, where sheer strength is on the one side, and brisk ability on the other. And, to push our conceit no further, they say that this wary animal will never venture over a bridge till he has tried its strength, and is assured that it can bear him; and if we except the solitary break-down in the Waltonian controversy, our disputant was as cautious in choosing his ground as he was formidable when once he took up his position.

JESSE LEE AND THE LAWYERS.

Jesse Lee, one of the first Methodist preachers in New England, combined unresting energy, and sensibility, with an extraordinary propensity to wit. Mr. Stephens, in his new work on the _Memorials of Methodism_, gives the following specimen of Lee's _bonhommie_:

As he was riding on horseback one day, between Boston and Lynn, he was overtaken by two young lawyers, who knew that he was a Methodist preacher, and were disposed to amuse themselves somewhat at his expense. Saluting him, and ranging their horses one on each side of him, they entered in a conversation something like the following:--_First Lawyer._ I believe you are a preacher, sir? _Lee._ Yes; I generally pass for one. _First lawyer._ You preach very often, I suppose? _Lee._ Generally every day, frequently twice, or more. _Second Lawyer._ How do you find time to study, when you preach so often? _Lee._ I study when riding, and read when resting. _First Lawyer._ But you do not write your sermons? _Lee._ No; not very often. _Second Lawyer._ Do you not often make mistakes in preaching extemporaneously? _Lee._ I do, sometimes. _Second Lawyer._ How do you do then? Do you correct them? _Lee._ That depends upon the character of the mistake. I was preaching the other day, and I went to quote the text: "All liars shall have their part in the lake that burneth with fire and brimstone;" and, by mistake, I said, "All _lawyers_ shall have their part"--_Second Lawyer_ (interrupting him). "What did you do with that? Did you correct it?" _Lee._ "Oh, no, indeed! It was so nearly true, I didn't think it worth while to correct it." "Humph!" said one of them, with a hasty and impatient glance at the other; "I don't know whether you are the more knave or fool!" "Neither," he quietly replied, turning at the same time his mischievous eyes from one to the other; "I believe I am just _between_ the two!"

Finding they were measuring wit with a master, and mortified at their discomfiture, the knights of the green bag drove on, leaving the victor to solitude and his own reflections.

ANNUARIES,

BY ALICE CAREY.

I.

A year has gone down silently
To the dark bosom of the Past,
Since I beneath this very tree
Sat hoping, fearing, dreaming, last.
Its waning glories, like a flame,
Are trembling to the wind's light touch--
All just a year ago the same,
And I--oh! I am changed so much!

The beauty of a wildering dream
Hung softly round declining day;
A star of all too sweet a beam
In Eve's flushed bosom trembling lay.
Changed in its aspect, yet the same,
Still climbs that star from sunset's glow,
But its embraces of pale flame
Clasp not the weary world from wo!

Another year shall I return,
And cross this solemn chapel floor,
While round me memory's shrine-lamps burn--
Or shall this pilgrimage be o'er?
One that I loved, grown faint with strife,
When drooped and died the tenderer bloom,
Folded the white tent of young life
For the pale army of the tomb.

The dry seeds dropping from their pods,
The hawthorn apples bright as dawn,
And the pale mullen's starless rods,
Were just as now a year agone.
But changed is every thing to me,
From the small flower to sunset's glow,
Since last I sat beneath this tree,
A year--a little year--ago.

I leaned against this broken bough,
This faded turf my footstep pressed;
But glad hopes that are not there now,
Lay softly trembling in my breast:
Trembling, for though the golden haze,
Rose, as the dead leaves drifted by,
As from the Vala of old days,
The mournful voice of prophecy.

Give woman's heart one triumph hour,
Even on the borders of the grave,
And thou hast given her strength and power
The saddest ills of life to brave.
Crush that far hope down, thou dost bring
To the poor bird the tempest's wrath,
Without the petrel's stormy wing
To beat the darkness from its path.

Once knowing mortal hope and fear,
Whate'er in heaven's sweet clime thou art,
Bend, pitying mother, softly near,
And save, O save me from my heart!
Be still pale-handed memory,
My knee is trembling on the sod,
The heir of immortality,
A child of the eternal God.

II.

When last year took her mournful flight,
With all her train of wo and ill,
As pale processions sweep at night
Across some lonesome burial hill--
My soul with sorrow for its mate,
And bowed with unrequited wrong,
Stood knocking at the starry gate
Of the wild wondrous realm of song.

For hope from my poor hert was gone,
With all the sheltering peace it gave,
And a dim twilight, stealing on,
Foretold the night-time of the grave.
Past is that time of dim unrest,
Hope reillumes its faded track,
And the soft hand of love has prest
Death's deep and awful shadows back.

A year agone, when wildly shrill
The wind sat singing on this bough,
The churchyard on the neighboring hill
Had not so many graves as now.
When the May-morn, with hand of light,
The clouds above her bosom drew,
And o'er the blue, cold steeps of night
Went treading out the stars like dew--

One, whose dear joy it had been ours
Two little summer times to keep,
Folded his white hands from the flowers,
And, softly smiling, fell asleep.
And when the northern light streamed cold
Across October's moaning blast,
One whose brief tarriance was foretold
All the sweet summer that was past,

Meekly unlocked from her young arms
The scarcely faded bridal crown,
And in death's fearful night of storms
The dim day of her life went down.
While still beneath the golden hours,
That like a roof the woods o'erspread,
Among the few and faded flowers,
Musing this idle rhyme I tread.

Above yon reach of level mist
Bright shines the cross-crowned spire afar,
As in the sky's clear amethyst
The splendor of some steadfast star.
And still beneath its steady light
The waves of time heave to and fro,
From night to day, from day to night,
As the dim seasons come and go.

Some eager for ambition's strife,
Some to love's banquet hurrying on,
Like pilgrims on the hills of life
We cross each other, and are gone.
But though our lives are little drops,
Welled from the infinite fount above,
Our deaths are but the mystic stops
In the great melody of love.

III.

Burying the basement of the skies
October's mists hang dull and red,
And with each wild gust's fall and rise,
The yellow leaves are round me spread.
'Tis the third autumn, ay, so long,
Since memory 'neath this very bough,
Thrilled my sad lyre strings into song--
What shall unlock their music now?

Then sang I of a sweet hope changed,
Of pale hands beckoning, glad health fled,
Of hearts grown careless or estranged,
Of friends, or living, lost, or dead.
O living lost, forever lost,
Your light still lingers, faint and far,
As if an awful shadow crossed
The bright disk of the morning star.

Blow, autumn, in thy wildest wrath,
Down from the northern woodlands, blow!
Drift the last wild-flowers from my path--
What care I for the summer now?
Yet shrink I, trembling and afraid,
From searching glances inward thrown;
What deep foundation have I laid,
For any joyance, not my own?

While with my poor, unskilful hands,
Half hopeful, half in vague alarm,
Building up walls of shining sands
That fell and faded with the storm,
E'en now my bosom shakes with fear,
Like the last leaflets of this bough,
For through the silence I can hear,
"Unprofitable servant, thou!"

Yet have there been, there are to-day
In spite of health, or hope's decline,
Fountains of beauty sealed away
From every mortal eye but mine.
Even dreams have filled my soul with light,
and on my way their beauty left,
As if the darkness of the night
Were by some planet's rising cleft.

And peace hath in my heart been born,
That shut from memory all life's ills,
In walking with the blue-eyed morn
Among the white mists of the hills.
And joyous, I have heard the wails
That heave the wild woods to and fro,
When autumn's crown of crimson pales
Beneath the winter's hand of snow.

Once, leaving all its lovely mates,
On yonder lightning-withered tree,
That vainly for the springtime waits,
A wild bird perched and sang for me.
And listening to the clear sweet strain
That came like sunshine o'er the day
My forehead's hot and burning pain,
Fell like a crown of thorns away.

But shadows from the western height
Are stretching to the valley low,
For through the cloudy gates of night
The day is passing, solemn, slow.
While o'er yon blue and rocky steep
The moon, half hidden in the mist,
Waits for the loving wind to keep
The promise of the twilight tryst--

Come thou, whose meek blue eyes divine,
What thou, and only thou canst see,
I wait to put my hand in thine--
What answer sendest thou to me?
Ah! thoughts of one whom helpless blight
Had pushed from all fair hope apart,
Making it thenceforth hers to fight
The stormy battles of the heart.

Well, I have no complaint of wrath,
And no reproaches for my doom;
Spring cannot blossom in thy path
So bright as I would have it bloom.

IV.

O sorrowful and faded years,
Gathered away a time ago,
How could your deaths the fount of tears
Have troubled to an overflow?
I muse upon the songs I made
Beneath the maple's yellow limbs,
When down the aisles of thin cold shade
Sounded the wild birds' farewell hymns.

But no sad spell my spirit binds
As when, in days on which it broods,
October hunted with the winds
Along the reddening sunset woods.
Alas, the seasons come and go,
Brightly or dimly rise and set
The days, but stir no fount of woe,
Nor kindle hope, nor wake regret.

I sit with the complaining night,
And underneath the waning moon,
As when the lilies large and white
Lay round the forehead of the June.
What time within a snowy grave
Closed the blue eyes so heavenly dear,
Darkness swept o'er me like a wave,
And time has nothing that I fear.

The golden wings of summer hours
Make to my heart a dirge-like sound,
The spring's sweet boughs of bridal flowers
Lie bright across a smooth-heaped mound.
What care I that I sing to-day
Where sound not the old plaintive hymns,
And where the mountains hide away
The sunset maple's yellow limbs?

From Blackwood's Magazine.

MY NOVEL:

OR, VARIETIES IN ENGLISH LIFE.[M]

BY PISISTRATUS CAXTON.