In this fable, quite in the style of aesop, we find the Dame, _i.e._, the Hind, entering into the subtle points of theology, and trying to prove her position. The poem, as might be supposed; was well received, and perhaps converted a few to the monarch's faith; for who were able yet to foresee that the monarch would so abuse his power, as to be driven away from his throne amid the execrations of his subjects.

The harmony of Dryden and the power of James could control progressive England no longer. Like one man, the nation rose and uttered a mighty cry to William of Orange. James, trembling, flies. .h.i.ther and thither, and at length, fearing the fate of his father, he deserts his throne; the commons call this desertion abdication, and they give the throne to his nephew William and his daughter Mary. Such was the end of the restored Stuarts; and we can have no regret that it is: whatever sympathy we may have had with the sufferings of Charles I.,--and the English nation shared it, as is proved by the restoration of his son,--we can have none with his successors: they threw away their chances; they dissipated the most enthusiastic loyalty; they squandered opportunities; and had no enemies, even the bitterest, who were more fatal than themselves. And now it was manifest that Dryden's day was over. Nor does he shrink from his fate. He neither sings a G.o.dspeeding ode to the runaway king, nor a salutatory to the new comers.

DRYDEN'S FALL.--Stripped of his laureate-wreath and all his emoluments, he does not sit down to fold his hands and repine. Sixty years of age, he girds up his loins to work manfully for his living. He translates from the cla.s.sics; he renders Chaucer into modern English: in 1690 he produced a play ent.i.tled Don Sebastian, which has been considered his dramatic master-piece, and, as if to inform the world that age had not dimmed the fire of his genius, he takes as his caption,--

... nec tarda senectus Debilitat vires animi, mutat que vigorem.

This latter part of his life claims a true sympathy, because he is every inch a man.

It must not be forgotten that Dryden presented Chaucer to England anew, after centuries of neglect, almost oblivion; for which the world owes him a debt of grat.i.tude. This he did by modernizing several of the Canterbury Tales, and thus leading English scholars to seek the beauties and instructions of the original. The versions themselves are by no means well executed, it must be said. He has lost the musical words and fresh diction of the original, as a single comparison between the two will clearly show.

Perhaps there is no finer description of morning than is contained in these lines of Chaucer:

The besy lark, the messager of day, Saleweth in hir song the morwe gray; And firy Phebus riseth up so bright That all the orient laugheth of the sight.

How expressive the words: the _busy_ lark; the sun rising like a strong man; _all the orient_ laughing. The following version by Dryden, loses at once the freshness of idea and the felicity of phrase:

The morning lark, the messenger of day, Saluted in her song the morning gray; And soon the sun arose with beams so bright That all the horizon laughed to see the joyous sight.

The student will find this only one of many ill.u.s.trations of the manner in which Dryden has belittled Chaucer in his versions.

ODES.--Dryden has been regarded as the first who used the heroic couplet with entire mastery. In his hands it is bold and sometimes rugged, but always powerful and handled with great ease: he fashioned it for Pope to polish. Of this, his larger poems are full of proof. But there is another verse, of irregular rhythm, in which he was even more successful,--lyric poetry as found in the irregular ode, varying from the short line to the "Alexandrine dragging its slow length along;" the staccato of a harp ending in a lengthened flow of melody.

Thus long ago, Ere heaving billows learned to blow, While organs yet were mute; Timotheus to his breathing flute And sounding lyre Could swell the soul to rage, or kindle soft desire.

When he became a Roman Catholic, St. Cecilia, "inventress of the vocal frame," became his chief devotion; and the _Song on St. Cecilia's Day_ and _An Ode to St. Cecilia_, are the princ.i.p.al ill.u.s.trations of this new power.

Gray, who was remarkable for his own lyric power, told Dr. Beattie that if there were any excellence in his own numbers, he had learned it wholly from Dryden.

The _Ode on St. Cecilia's Day_, also ent.i.tled "_Alexander's Feast_," in which he portrays the power of music in inspiring that famous monarch to love, pity, and war, has to the scholar the perfect excellence of the best Greek lyric. It ends with a tribute to St. Cecilia.

At last divine Cecilia came, Inventress of the vocal frame: Now let Timotheus yield the prize, Or both divide the crown.

He raised a mortal to the skies; She drew an angel down,

Dryden's prose, princ.i.p.ally in the form of prefaces and dedications, has been admired by all critics; and one of the greatest has said, that if he had turned his attention entirely in that direction, he would have been _facile princeps_ among the prose writers of his day. He has, in general terms, the merit of being the greatest refiner of the English language, and of having given system and strength to English poetry above any writer up to his day; but more than all, his works are a transcript of English history--political, religious, and social--as valuable as those of any professed historian. Dryden married Lady Elizabeth Howard, the daughter of an earl, who, it is said, was not a congenial companion, and who afterwards became insane. He died from a gangrene in the foot. He declared that he died in the profession of the Roman Catholic faith; which raises a new doubt as to his sincerity in the change. Near the monument of old father Chaucer, in Westminster, is one erected, by the Duke of Buckingham, to Dryden. It merely bears name and date, as his life and works were supposed to need no eulogy.

CHAPTER XXII.

THE RELIGIOUS LITERATURE OF THE GREAT REBELLION AND OF THE RESTORATION.

The English Divines. Hall. Chillingworth. Taylor. Fuller. Sir T.

Browne. Baxter. Fox. Bunyan. South. Other Writers.

THE ENGLISH DIVINES.

Having come down, in the course of English Literature, to the reign of William and Mary, we must look back for a brief s.p.a.ce to consider the religious polemics which grew out of the national troubles and vicissitudes. We shall endeavor to cla.s.sify the princ.i.p.al authors under this head from the days of Milton to the time when the Protestant succession was established on the English throne.

The Established Church had its learned doctors before the civil war, many of whom contributed to the literature; but when the contest between king and parliament became imminent, and during the progress of the quarrel, these became controversialists,--most of them on the side of the unfortunate but misguided monarch,--and suffered with his declining fortunes.

To go over the whole range of theological literature in this extended period, would be to study the history of the times from a theological point of view. Our s.p.a.ce will only permit a brief notice of the princ.i.p.al writers.

HALL.--First among these was Joseph Hall, who was born in 1574. He was educated at Cambridge, and was appointed to the See of Exeter in 1624, and transferred to that of Norwich in 1641, the year before Charles I.

ascended the throne. The scope of his writings was quite extensive. As a theological writer, he is known by his numerous sermons, his _Episcopacy by Divine Right a.s.serted_, his _Christian Meditations_, and various commentaries and _Contemplations_ upon the Scriptures.

He was also a poet and a satirist, and excelled in this field. His _Satires--Virgidemiarium_--were published at the early age of twenty-three; but they are highly praised by the critics, who rank him also, for eloquence and learning, with Jeremy Taylor. He suffered for his attachment to the king's cause, was driven from his see, and spent the last portion of his life in retirement and poverty. He died in 1656.

CHILLINGWORTH.--The next in chronological order is William Chillingworth, who was born in 1602, and is princ.i.p.ally known as the champion of Protestantism against Rome and Roman innovations. While a student at Oxford, he had been won over to the Roman Catholic Church by John Perse, a famous Jesuit; and he went at once to pursue his studies in the Jesuit college at Douay. He was so notable for his acuteness and industry, that every effort was made to bring him back. Archbishop Laud, his G.o.d-father, was able to convince him of his errors, and in two months he returned to England. A short time after this he left the Roman Catholics, and became tenfold more a Protestant than before. He entered into controversies with his former friends the Jesuits, and in answer to one of their treatises ent.i.tled, _Mercy and Truth, or Charity maintained by the Roman Catholics_, he wrote his most famous work, _The Religion of Protestants a Safe Way to Salvation_. Chillingworth was a warm adherent of Charles I.; and was captured by the parliamentary forces in 1643. He died the next year. His double change of faith gave him the full range of the controversial field; and, in addition to this knowledge, the clearness of his language and the perspicuity of his logic gave great effect to his writings. Tillotson calls him "the glory of this age and nation."

TAYLOR.--One of the greatest names in the annals of the English Church and of English literature is that of Jeremy Taylor. He was the son of a barber, and was born at Cambridge in 1613. A remarkably clever youth, he was educated at Cambridge, and soon owed his preferment to his talents, eloquence, and learning. An adherent of the king, he was appointed chaplain in the royal army, and was several times imprisoned. When the king's cause went down, and during the protectorate of Cromwell, he retired to Wales, where he kept a school, and was also chaplain to the Earl of Carberry. The vicissitudes of fortune compelled him to leave for a while this retreat, and he became a teacher in Ireland. The restoration of Charles II. gave him rest and preferment: he was made Bishop of Down and Connor. Taylor is now princ.i.p.ally known for his learned, quaint, and eloquent discourses, which are still read. A man of liberal feelings and opinions, he wrote on "The liberty of prophesying, showing the unreasonableness of prescribing to other men's faith, and the iniquity of persecuting different opinions:" the t.i.tle itself being a very liberal discourse. He upholds the Ritual in _An Apology for fixed and set Forms of Worship_. In this he considers the divine precepts to be contained within narrow limits, and that beyond this everything is a matter of dispute, so that we cannot unconditionally condemn the opinions of others.

His _Great Exemplar of Sanct.i.ty and Holy Life_, his _Rule and Exercises of Holy Living and of Holy Dying_, and his _Golden Grove_, are devotional works, well known to modern Christians of all denominations. He has been praised alike by Roman Catholic divines and many Protestant Christians not of the Anglican Church. There is in all his writings a splendor of imagery, combined with harmony of style, and wonderful variety, readiness, and accuracy of scholarship. His quotations from the whole range of cla.s.sic authors would furnish the Greek and Latin armory of any modern writer. What Shakspeare is in the Drama, Spenser in the Allegory, and Milton in the religious Epic, Taylor may claim to be in the field of purely religious literature. He died at Lisburn, in 1667.

FULLER.--More quaint and eccentric than the writers just mentioned, but a rare representative of his age, stands Thomas Fuller. He was born in 1608; at the early age of twelve, he entered Cambridge, and, after completing his education, took orders. In 1631, he was appointed prebendary of Salisbury. Thence he removed to London in 1641, when the civil war was about to open. When the king left London, in 1642, Fuller preached a sermon in his favor, to the great indignation of the opposite party. Soon after, he was appointed to a chaplaincy in the royal army, and not only preached to the soldiers, but urged them forward in battle. In 1646 he returned to London, where he was permitted to preach, under _surveillance_, however. He seems to have succeeded in keeping out of trouble until the Restoration, when he was restored to his prebend. He did not enjoy it long, as he died in the next year, 1661. His writings are very numerous, and some of them are still read. Among these are _Good Thoughts in Bad Times, Good Thoughts in Worse Times_, and _Mixt Contemplations in Better Times_. The _bad_ and _worse_ times mark the progress of the civil war: the _better_ times he finds in the Restoration.

One of his most valuable works is _The Church History of Britain, from the birth of Christ to 1648_, in 11 books. Criticized as it has been for its puns and quibbles and its occasional caricatures, it contains rare descriptions and very vivid stories of the important ecclesiastical eras in England.

Another book containing important information is his _History of the Worthies of England_, a posthumous work, published by his son the year after his death. It contains accounts of eminent Englishmen in different countries; and while there are many errors which he would perhaps have corrected, it is full of odd and interesting information not to be found collated in any other book.

Representing and chronicling the age as he does, he has perhaps more individuality than any writer of his time, and this gives a special interest to his works.

SIR THOMAS BROWNE.--Cla.s.sed among theological writers, but not a clergyman, Sir Thomas Browne is noted for the peculiarity of his subjects, and his diction. He was born in 1605, and was educated at Oxford. He studied medicine, and became a practising physician. He travelled on the continent, and returning to England in 1633, he began to write his most important work, _Religio Medici_, at once a transcript of his own life and a manifesto of what the religion of a physician should be. It was kept in ma.n.u.script for some time, but was published without his knowledge in 1642.

He then revised the work, and published several editions himself. No description of the treatise can give the reader a just idea of it; it requires perusal. The criticism of Dr. Johnson is terse and just: it is remarkable, he says, for "the novelty of paradoxes, the dignity of sentiment, the quick succession of images, the mult.i.tude of abstruse allusions, the subtilty of disquisition, and the strength of language." As the portraiture of an inner life, it is admirable; and the accusation of heterodoxy brought against him on account of a few careless pa.s.sages is unjust.

Among his other works are _Essays on Vulgar Errors_ (_Pseudoxia Epidemica_), and _Hydriotaphica_ or _Urne burial_; the latter suggested by the exhumation of some sepulchral remains in Norfolk, which led him to treat with great learning of the funeral rites of all nations. To this he afterwards added _The Garden of Cyrus, or The Quincunxial Lozenge_, in which, in the language of Coleridge, he finds quincunxes "in heaven above, in the earth below, in the mind of man, in tones, optic nerves, in the roots of trees, in leaves, in everything." He died in 1682.

Numerous sects, all finding doctrine and forms in the Bible, were the issue of the religious and political controversies of the day. Without entering into a consideration or even an enumeration of these, we now mention a few of the princ.i.p.al names among them.

RICHARD BAXTER.--Among the most devout, independent, and popular of the religious writers of the day, Richard Baxter occupies a high rank. He was born in 1615, and was ordained a clergyman in 1638. In the civil troubles he desired to remain neutral, and he opposed Cromwell when he was made Protector. In 1662 he left the Church, and was soon the subject of persecution: he was always the champion of toleration. In prison, poor, hunted about from place to place, he was a martyr in spirit. During his great earthly troubles he was solaced by a vision, which he embodied in his popular work, _The Saints' Everlasting Rest_; and he wrote with great fervor _A Call to the Unconverted_. He was a very voluminous writer; the brutal Judge Jeffries, before whom he appeared for trial, called him "an old knave, who had written books enough to load a cart." He wrote a paraphrase of the New Testament, and numerous discourses. Dr. Johnson advised Boswell, when speaking of Baxter's works: "Read any of them; they are all good." He continued preaching until the close of his life, and died peacefully in 1691.

GEORGE FOX.--The founder of the Society of Friends was born in 1624, in an humble condition of life, and at an early age was apprenticed to a shoemaker and grazier. Uneducated and unknown, he considered himself as the subject of special religious providence, and at length as supernaturally called of G.o.d. Suddenly abandoning his servile occupation, he came out in 1647, at the age of twenty-three, as the founder of a new sect; an itinerant preacher, he rebuked the mult.i.tudes which he a.s.sembled by his fervent words. Much of his success was due to his earnestness and self-abnegation. He preached in all parts of England, and visited the American colonies. The name Quaker is said to have been applied to this sect in 1650, when Fox, arraigned before Judge Bennet, told him to "tremble at the word of the Lord." The establishment of this sect by such a man is one of the strongest ill.u.s.trations of the eager religious inquiry of the age.

The works of Fox are a very valuable _Journal of his Life and Travels_; _Letters and Testimonies_; _Gospel Truth Demonstrated_,--all of which form the best statement of the origin and tenets of his sect. Fox was a solemn, reverent, absorbed man; a great reader and fluent expounder of the Scriptures, but fanatical and superst.i.tious; a believer in witchcraft, and in his power to detect witches. The sect which he founded, and which has played so respectable a part in later history, is far more important than the founder himself. He died in London in 1690.