GENERAL PREFACE.

It would be presumption to enter upon any commendation of John Owen as an author and divine. His works will continue to gather round them the respect and admiration of the Church of Christ, so long as reverence is cherished for the Christian faith. They have defects, which it is impossible to disguise. His style in general is deficient in grace and vivacity. His mode of discussing a subject is often tedious and prolix. Whatever amount of imaginative power his mind possessed, it seems to have been little cultivated and developed; and his chief excellence as an author, it must be admitted, consists "non in flosculis verborum,-sed in pondere rerum." In the department of Biblical criticism, he himself disclaimed any pretensions to extensive learning. That science had made slender progress in his day, and the necessity for a careful revision of the text of Scripture, as well as the abundance of the materials which providentially existed for the accomplishment of the task, were scarcely known. We feel the less surprise that he should have committed himself to a strain of animadversion, full of prejudice and misapprehension, on the principles asserted in the Prolegomena and Appendix to Walton's Polyglott, when it is remembered that, after the lapse of half a century, and with all his eminent scholarship and erudition, Whitby, on the criticism of the sacred text, was not a step in advance of the Puritan divine.

With all this abatement on the praise which is due to Owen, his signal merits as an author have shed lustre on his name. He was great in the higher attributes of erudition; for he excelled, if not in the learning that is conversant about dates, and facts, and words, most assuredly in the learning of thought; and his sentences are sometimes impregnated with an amount of meaning that indicates vast stores of information on the views prevalent in past ages regarding the doctrines of Christianity. His treatises on experimental religion are yet unrivalled; and it is wonderful with what ease

and point he brings the highest principles of the faith to bear on the workings of the human heart, and the details of Christian experience. His controversial writings, apart from their intrinsic merits, have a relative value that is perhaps too much overlooked, and renders them indispensable in any good collection of British literature. His writings on toleration are an anticipation of much that has made the name of Locke immortal among the political authors of Great Britain; and there is truth in the assertion, that the philosopher "ploughed with the heifer of the Independent." His work on Arminianism was the first attempt to exhibit a systematic view of the theology which is known by that designation; and in his controversy with John Goodwin, he had to deal with by far its ablest advocate. His elaborate refutation of Socinianism is historically interesting and important, as addressed in reply to Biddle, who first established a Socinian congregation in England. Of his work entitled, "A Vindication of the Animadversions on Fiat Lux," it is justly said by Orme, that "it embraces the substance of the Popish controversy." But it is hardly our province to offer any criticism upon the writings of our author. We cannot refrain, however, from quoting a brief but very complete judgment pronounced on his merits by a divine whose eminent worth and spiritual sagacity enabled him to appreciate the higher qualities of Owen, and who cannot be accused of any denominational prejudice in his favour. Indeed, some allusions at the close of the extract indicate, that, in the encomium he passes upon the Puritan, his candour triumphs over some degree of bias against him. Stillingfleet, the champion of the Anglican Church, when he replied to Owen's strictures on his sermon entitled, "The Mischief of Separation," acknowledges "the civility and decent language" of his antagonist.

"The divines of the Puritan school, however (with due allowance for the prevalent tone of scholastic subtleties), supply to the Ministerial student a large fund of useful and edifying instruction. If they be less clear and simple in their doctrinal statements than the Reformers, they enter more deeply into the sympathies of Christian experience. Profoundly versed in spiritual tactics—the habits and exercises of the human heart-they are equally qualified to awaken conviction and to administer consolation, laying open the man to himself with peculiar closeness of application; stripping him of his false dependencies, and exhibiting before him the light and influence of the Evangelical remedy for his distress. Owen stands pre-eminent among the writers of this school. His scholars' (as Mr Cecil observes) 'will be more profound and enlarged, and better furnished, than those of most other writers.' Among his voluminous works, we may mark his

Exposition of the Epistle to the Hebrews (with all its prolixity), as probably the most elaborate and instructive comment upon a detached portion of Scripture. His work on the Spirit (though discordant in some particulars from the principles of our church) embraces the most comprehensive view of this vitally-important subject. His Exposition of Psalm cxxx. exhibits the most full and unfettered display of divine forgiveness, admirably suited to the perplexities of exercised Christians. His Tracts upon Understanding the Mind of God in Scripture,' and 'The Reason of Faith,' manifest his usual accuracy of spiritual discernment. His treatises upon Indwelling Sin, Mortification of Sin, the Power of Temptation, and the Danger of Apostasy,-mark uncommon depths of exploring the secrecies of the heart. His view of Spiritualmindedness draws out a graphic delineation of the tastes and features of the new character. And indeed, upon the whole,--for luminous exposition, and powerful defence of scriptural doctrine,-for determined enforcement of practical obligation,-for skilful anatomy of the selfdeceitfulness of the heart, and for a detailed and wise treatment of the diversified exercises of the Christian's heart,-he stands probably unrivalled. The mixture of human infirmity with such transcendent excellence will be found in an unhappy political bias-in an inveterate dislike to episcopal government, and (as regards the character of his Theology) a too close and constant endeavour to model the principles of the Gospel according to the proportions of human systems. But who would refuse to dig into the golden mine from disgust at the base alloy that will ever be found to mingle itself with the ore?" And in a note he adds, "Though his works will be the Minister's constant companion through his course, yet are they most valuable parts of his preparatory study, as exhibiting scriptural doctrines in an experimental mould and in practical influence,—a complete pattern of that form of Ministry which equally adapts itself to the various purposes of our office."

It was to be expected, if such was their value, that his works should enjoy an extensive circulation. Nor was their popularity confined to England. They have repeatedly appeared in the language of Holland; and by the Dutch divines the most favourable mention is made of the various treatises of our pious and learned Puritan. We are informed by Dr Steven, that his Exposition of the Epistle to the Hebrews was so highly prized by Mr Simon Commenicq, an opulent merchant in Rotterdam, that he ably translated the work, 1 The Christian Ministry, p. 42-44, by the Rev. Charles Bridges, A.M. 2 See his interesting History of the British Churches in the Netherlands.

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and had it printed in seven volumes quarto (Amsterdam, 1733-1740), and gratuitously circulated most of the impression. His work which bears the title, ΘΕΟΛΟΓΟΥΜΕΝΑ ΠΑΝΤΟΔΑΠΑ, &c, originally published at Oxford in 1661, must have been highly esteemed. abroad, as it was reprinted at Bremen in 1684, and at Franeker in 1700.1

In Scotland, the influence exerted by Owen's writings has been very great. They imbued with their own manly, solid, and scriptural character, the warm and evangelical theology of the early fathers of the Scottish Secession,-in some respects the only distinctive school of theology which Scotland has produced. The best modern edition of his commentary on the Hebrews we owe to the care and industry of Dr Wright, a minister of the Established Church in Stirling. In the list of subscribers to a folio volume of Owen's works, there are twenty names connected with the nobility, and of these fifteen belong to Scotland.

So early as the year 1721, the project seems to have been seriously entertained of collecting and publishing, in a series of uniform volumes, a complete edition of his works. A large and elegant folio, to which we have just referred, then issued from the London press, containing his Sermons, his Tracts (either already published or existing hitherto as manuscript in the possession of his friends), and the Latin Orations which he delivered when vice-chancellor of the University of Oxford. Prefixed to it is an excellent likeness of Owen, and it is dedicated to Sir John Hartopp, who had been his intimate friend, and who, at the advanced age of eighty-four, still survived him,

! Mr Ryland of Northampton entertained a strong opinion in regard to the value of the same work. In a tract entitled, "A Select Library for a Student of Divinity," he gives an estimate of its merits with an amusing intensity of expres sion. This book," says he, "bears the same rank, and has the same relation to the study of divinity, which the 'Principia' of Sir Isaac Newton bears to the true system of the world, in the study of natural philosophy; and it is of equal importance to all young divines which that great man's work is to young philosophers. -Dr Owen wrote this most learned of all his works in the meridian of his life, when he was vice-chancellor of Oxford, and published it soon after he quitted that office. This book gives an account of the nature, source, and study of true divinity in all ages, but especially since the Christian dispensation of the glorious Gospel. The last chapters of the book are peculiarly sweet and excellent; his directions to students how to proceed in attaining furniture for their sacred office, are wise, serious, and evangelical in the highest degree. Nothing can be more rich, savoury, and divine. I am ashamed of my countrymen for their ignorance of this incomparable work, perhaps the very greatest of the kind that ever was written by a British divine; and it now lies buried in dust, amidst the lumber of a bookseller's garret, whilst a thousand volumes of wretched trash in divinity, with their pompous bindings, stand as monuments of human folly, in our book-cases and libraries." See Dr Cotton Mather's "Student and Preacher," republished by John Ryland, A.M. of Northampton, 1781.

and contributed the most important materials in the Memoir of his Life by Asty, which appears at the commencement of the volume. Although Asty signed the epistle dedicatory, and wrote the memoir, the preface is subscribed by other names as well as his own,--John Nesbitt, Matthew Clarke, Thomas Ridgley, D.D., and Thomas Bradbury, eminent Independent ministers in London. From this preface we learn that these gentlemen were desirous to publish all the treatises of Owen in volumes corresponding in size and appearance with the one ushered under their auspices into public notice. There was a large body of subscribers to it, amounting in number to three hundred and seventy-five. The editors, accordingly, felt themselves bound to acknowledge the "uncommon encouragement" which as yet they had received to persevere in their undertaking. The scheme, however, proved abortive;-nothing appeared in addition to the volume which we have just described. The circumstance is much to be regretted, as the editors evince a laudable degree of care in their task, so far as it had proceeded. The memory of Owen was yet fresh, and no difficulty at that time would have been experienced in collecting all the genuine productions of a divine to whose literary industry the Church of Christ had been so largely indebted. It would seem to have been the practice of that age, whenever any author died whose works had commanded an extensive circulation in religious society, immediately to issue a collected edition of them in volumes of folio size, according to the prevailing taste. Manton died in 1677, and during the years 1681-1691 his works were collected into five such volumes. Thomas Goodwin died in 1679, and the five volumes of his collected works were issued from 1681 to 1696. Charnock died in 1680, and forthwith, in 1684, his works were published in two volumes. Flavel died in 1691, and in 1701 the edition of his works in two volumes was printed. Bates died in 1699, and in the following year a volume, including all his productions, was given to the public. Howe died in 1705, and a complete edition of his works, in two volumes, appeared in 1724. It may seem strange that it should have fared differently with the works of Owen, whose name towers into just pre-eminence among all his venerable compeers in Puritan literature. It serves to illustrate the comparative extent of his labours, as well as to indicate, perhaps, the special difficulty which may have prevented the same honour and service being rendered to his memory by the publication of his collected works, when we bear in mind that one of them, his Exposition of the Epistle to the Hebrews, occupies of itself alone-four goodly folios.

Several treatises of Owen have won for themselves a high place in