valuable and interesting of all, the many unconscious touches of autobiography which may be found in his prefaces to his various works. Of all of these Mr Orme has made excellent use in his Life of Owen; which is a remarkable specimen of untiring research, solid judgment and ability in the disposal of his materials, and, making some allowance for honest bias, of biographical fidelity: and from all of these, and especially from Mr Orme himself, we shall gather the details of our biographical sketch and estimate of Owen. The genealogy of the subject of our memoir leads us back to a family of high rank and reputation in Wales, whose remoter links connect it with the five regal tribes. In the reigns of Henry VIII., Edward VI., and Queen Mary, we meet with the name of Lewis Owen as Vice-chamberlain and Baron of the Exchequer in North Wales, and High Sheriff of the county of Merioneth; as honoured by correspondence with those monarchs in reference to the affairs of Wales, and as going forth on a commission to clear the country of those felons and outlaws who had sought refuge in great numbers among its mountains, during the turbulence and relaxed authority that had arisen from the long wars between the houses of York and Lancaster. At a later period this honoured ancestor fell a sacrifice to his fidelity as a magistrate; for, on his return from the assizes in Montgomeryshire, he fell into the hands of a band of outlaws, who had taken a vow of revenge against him on account of the capture of their companions, and, deserted by all but one faithful friend, was murdered by them in the woods of Monthrey.1 Humphrey Owen, a branch of this same family, married Susan, a grand-daughter of Lewis Owen; and to him there were born in succession fifteen sons, the youngest of whom was Henry Owen. Henry was dedicated by his parents to office in the church, and having received an education, in language, philosophy, and divinity, at Oxford, in the course of time became vicar of Stadham, in Oxfordshire. Here he proved himself so "painful a labourer in the vineyard of the Lord,” and so uncompromising an advocate for reformation in the church, as to receive testimony to his fidelity in the jealousy and displeasure of the dominant ecclesiastical powers, and to be branded with the name of "Puritan." To this worthy vicar there was born, at Stadham, in the year 1616, a second son, JOHN OWEN, the subject of this memoir, who was destined to shed a new renown on their ancient house, and to eclipse, by the more substantial glory of his virtues, learning, and genius, the dim lustre of their regal lineage.2 Little is known regarding the childhood of Owen; and no records whatever have descended to tell us of the mother to whom was committed the training of his most susceptible years, and who was to be Asty's Memoir, p. ii. Anonymous Memoir, p. v. 1 2 Ibid. the Monnica to this future Augustine. There is reason to think that he received the elements of a common education from the good vicar himself, under the domestic roof at Stadham; while, after a few years of home education, he was transferred to a private academy at Oxford, where he entered on his classical studies under the superintendence of Edward Sylvester, a tutor of eminence, several of whose pupils rose to the highest distinction, and even won for themselves at no distant date an undying fame. A comparison of dates makes it unlikely that the two were playmates; but it is interesting to notice, that the same quiet institution, in the parish of All-Saints, which now received within its walls the future great theologian of the Puritans, was also the place in which was initiated into the Greek and Roman tongues the immortal Chillingworth,-of whose great work, "The Religion of Protestants," it is not too much to say, that it is sufficient to shed honour, not on a university merely, but on an age.1 One fact will suffice to show the energy with which the young pupil applied himself to his studies, as well as the unusually early development of his faculties, that, at the age of twelve, he was found to have outgrown the instructions of Sylvester and to be ripe for the university. He was, accordingly, entered a student at Queen's College at this age, which, in the case of most youths, would have been most injudiciously premature, and, even at this period, must have seemed strangely early; for, in looking into the lives of some of the most eminent of his contemporaries, we meet with no instance of similar precocity. Bishop Hall, for example, enrolled himself at Cambridge at fifteen, while his great Puritan contemporary, John Howe, did not enter Oxford until he had reached the riper age of seventeen.3 Few men of great eminence appear to have occupied the chairs of the university at this period; but Owen was fortunate enough to have his studies in mathematics and philosophy superintended by a tutor of solid attainments and subsequent high distinction,-Thomas Barlow, then a fellow of Queen's College, afterwards its provost, and who, in course of time, was elevated to the see of Lincoln. The boy-student devoted himself to the various branches of learning with an intensity that would have unhinged most minds, and broken in pieces any Wood's Athenæ Oxonienses, p. 97. Orme, p. 7. Hamilton's Memoir of Bishop Hall, p. viii. 3 Urwick's Life of Howe, p. vi. We have additional authority for many of the above facts in one of the larger epitaphs on Owen by his friend the Rev. T. Gilbert of Oxford; some lines of which we subjoin: "Literis natus, literis innutritus, totusque deditus; Donec animata plane evasit bibliotheca. Authoribus classicis, qua Græcis, qua Latinis, Feliciorem adhuc studiis philosophicis, Magno sub Barlovio, coll, reginalis, id tempus, socio." bodily constitution except the most robust. For several years of his university curriculum he allowed himself only four hours of the night for sleep, though he had the wisdom so far to counteract the injurious influence of sedentary habits and excessive mental toil, by having recourse to bodily recreation in some of its most robust and even violent forms. Leaping, throwing the bar, bell-ringing, and similar amusements, occasionally allured him from his books; and it may perhaps. surprise some, who conceive of the men of that age as unsocial and unfriendly to all the lighter graces and accomplishments, to learn that Owen received lessons in music from Dr Thomas Wilson, a celebrated performer on the flute, and the favourite preceptor in the same elegant and delightful art of Charles I. It may perhaps have been from grateful recollections of these youthful and fascinating exercises, in which the student had been accustomed to unbend from too protracted and severe studies, that Owen at a future period, when elevated to the vice-chancellorship of Oxford, appointed his early tutor professor of music in the university.' Still, the hours which are taken from needful rest are not redeemed, but borrowed, and must be paid back with double interest in future life; and Owen, when he began to feel his iron frame required to pay the penalty of his youthful enthusiasm, was accustomed to declare that he would willingly part with all the learning he had accumulated by such means, if he might but recover the health which he had lost in the gaining of it. And he was wont to confess with a far profounder sorrow, not unmixed with shame, that no holy oil at this time fed his midnight lamp; but that the great motive, which had borne him up, during those days and nights of consuming toil, was an ambition to rise to distinction and power in the church. We can well believe that the severity of this self-condemnation would, by a judge more tender than himself, have so far been mitigated by the knowledge of another motive, which must have had considerable influence upon his mind, arising from the fact that his father had been unable to render him any adequate pecuniary assistance, and that he had hitherto been indebted for his support to the liberality of an uncle in Wales. But still, when more amiable motives have been allowed their full force, a mere earthly ambition must be acknowledged to have been the main-spring of all his past efforts; and we cannot doubt that, when he returned to the university at a future period, these condemnatory reminiscences arose strongly in his mind, and that, like Philip Henry in similar circumstances, while thanking God that his course had been unstained by vices, he could insert in his book, "A tear dropped over my university sins."" 1 Asty, p. iii. Orme, p. 9. * Bogue and Bennet's History of Dissenters, ii. 211, 226 And here let us pause for a moment, to look at the circumstances of another student, who was destined at a future day to shine with Owen in the same bright constellation. While Owen was walking amid the majestic structures and academic shades of Oxford, or bending over the midnight page, Richard Baxter might have been seen amid the enchanting scenery of Ludlow Castle, or, later still, in the small village of Wroxeter, with little help or guidance from man, but, under the promptings of an indomitable will, and with an omnivorous appetite for knowledge, allowing no difficulties or discouragements to damp the ardour of his pursuits. Without the advantage of the systematic training of a university, or the command of the rich stores of its libraries, this was almost compensated to his athletic soul by the more discursive and varied range which both his tastes and his necessities thus gave to his studies. In the writings of Thomas Aquinas, Anselm, and Duns Scotus, which to most minds would have been dry and barren as the sands of the desert, his acute intellect found high exercise and real delight, and rejoiced in whetting and exercising on them its dialectic powers, until he could rival in subtle and shadowy distinctions those ghostly schoolmen. Two years the senior of Owen, he was also "in Christ" before him; and while the Oxford student was still feeding the fires of an earth-born ambition, Baxter had learned from Sibbs' Bruised Reed, and from his Bible, the art of holy meditation; and, even in the later years of his student-life, might have been seen at that hour when it was too dark to read and too early to light his lamp, devoting its sacred moments to thinking of heaven and anticipations of the "saints' everlasting rest.' But the same grace was soon to descend upon the soul of Owen, and, co-operating with providential occurrences, to withdraw him for ever from the poor daydreams of a mere earthly ambition. While he was measuring out for himself a course which, if successful, would probably have made him a secular churchman, and even an intolerant persecutor, Christ had said of him, "I will show him how great things he must suffer for my name's sake." Let us now trace the influences and events which brought about in the mind and outward circumstances of Owen this mighty change. "1 We have no minute information regarding the means by which his mind was first turned with serious personal interest to the supreme subject of religion. Perhaps the dormant seeds of early instruction that had been lodged in his mind under the roof of the humble vicarage now began to live; perhaps some of those truths which he was storing in his mind as matter of mere intellectual furniture and accomplishment had unexpectedly reached his heart; or the earnest struggles on religious questions that were beginning to agitate the Jenkyn's Essay on the Life of Baxter, pp. iii.-v. 1 kingdom had, in some measure, arrested the sympathy of the young recluse; or thoughts of a more serious kind than he had yet entertained had arisen in his mind, he knew not how, like invisible and life-awakening spring-breezes; or all these things combined may have been employed as influences in bringing him at length to "seek first the kingdom of God, and his righteousness." At all events, we have Owen's own testimony to the fact, that in the later years of his university life, the Divine Spirit began to work in his soul a new class of thoughts and emotions; and though it was not until a later period that he entered upon the full peace and holy liberty of the kingdom of God, he was brought even then to submit his life to the supreme control of religious principle, and to ask, "What wilt thou have me to do?" 1 While his mind was undergoing this great change, events were occurring in the government of the university which were fitted to put his religious principle to the test, and to try it, as it were, by fire. William Laud having, by a succession of rapid advancements, been raised to the chancellorship of Oxford, hastened to introduce into it those Romish innovations which, as the privy councillor and principal adviser of Charles, and the intimate associate of Strafford, he had already done much to infuse into the general ecclesiastical policy of the nation. The naturally arrogant and domineering spirit of this narrow-minded ecclesiastic, whom even Clarendon describes as "rough of temper, impatient of contradiction, and arbitrary," had far more to do with those oppressive measures which marked his fatal ecclesiastical supremacy, than those mistaken views of the rights of conscience which at this period dragged so many better and more amiable men into the ranks of persecutors. Accordingly, we find him requiring the adoption, by the university, of many of those rites and ceremonials which savoured the most strongly of Popish superstitions, and in some instances were identical with them, and which the Reformers of England had soonest renounced and most severely condemned; the penalty of resistance to this demand being nothing less than expulsion from the university. This bold innovation at once dragged Owen from the privacy of his student-life into all the stern struggles of a public career. And his mind, delivered by the fear of God from every other fear, was not slow in resolving on resistance to the bigoted prelate's intolerant statutes. Many of the rites which Laud imposed were such as he in conscience believed to be divinely forbidden; and even things which, if left unimposed, might have been borne with as matters of indifference, when authoritatively enjoined as of equal obligation with divine appointments, he felt ought to be resisted as an invasion of the divine prero 1 Heylin's Life of Laud, p. 252. |