TO THE REV. JOHN NEWTON.
Olney, Christmas-eve, 1784.
My dear Friend,—I am neither Mede nor Persian, neither am I the son of any such, but was born at Great Berkhamstead, in Hertfordshire, and yet I can neither find a new title for my book nor please myself with any addition to the old one. I am, however, willing to hope, that when the volume shall cast itself at your feet, you will be in some measure reconciled to the name it bears, especially when you shall find it justified both by the exordium of the poem and by the conclusion. But enough, as you say with great truth, of a subject very unworthy of so much consideration.
Had I heard any anecdotes of poor dying ——, that would have bid fair to deserve your attention, I should have sent them. The little that he is reported to have uttered, of a spiritual import, was not very striking. That little, however, I can give you upon good authority. His brother asking him how he found himself, he replied, "I am composed, and think that I may safely believe myself entitled to a portion." The world has had much to say in his praise, and both prose and verse have been employed to celebrate him in "The Northampton Mercury." But Christians, I suppose, have judged it best to be silent. If he ever drank at the fountain of life, he certainly drank also, and often too freely, of certain other streams, which are not to be bought without money and without price. He had virtues that dazzled the natural eye, and failings that shocked the spiritual one. But iste dies indicabit.
W. C.
In reviewing the events in Cowper's Life, recorded in the present volume, our remarks must be brief. His personal history continues to present the same afflicting spectacle of a man, always struggling under the pressure of a load from which no effort, either on his own part, or on that of others, is able to extricate him. We know nothing more touching than some of the letters in the private correspondence, in reference to this subject; and we consider them indispensable to a clear elucidation of the state of his mind and feelings. Their deep pathos, their ingenuous disclosure of all that he feels, and still more, of all that he dreads; the delusion under which the mind evidently labours, and yet the fixed and unalterable integrity of principle that reigns within, form a sublime scene that awakens sympathy and commands admiration.
That under circumstances of such deep trial, the powers of his mind should remain free and unimpaired; that he should be able to produce a work like "The Task," destined to survive so long as taste, truth, and nature shall exercise their empire over the heart, is not only a phenomenon in the history of the human mind, but serves to show that the greatest calamities are not without their alleviation; that God knows how to temper the wind to the shorn lamb, and that the bush may be on fire without being consumed.
It is by dispensations such as these that the Moral Governor of the world admonishes and instructs us; and that we learn to adore his wisdom and overruling power and love. We also see the value of mental resources, and that literature, and art, and science, when consecrated to the highest ends, not only ennoble our existence, but are a solace under its heaviest cares and disquietudes. It was this divine philosophy, so richly poured over the pages of the Task, that strengthened and sustained the mind of Cowper. The Muse was his delight and refuge, but it was the Muse clad in the panoply of heaven, and soaring to the heights of Zion. He taught the school of poets a sublime moral lesson, not to debase a noble art by ministering to the corrupt passions of our nature, but to make it the vehicle of pure and elevated thought, the honourable ally of virtue, and the handmaid of true religion: that it is not sufficient to captivate the taste, and to lead through the regions of poetic fancy;—
"The still small voice is wanted."
It is this characteristic feature that constitutes the charm of Cowper's poetry, and his title to immortality. He approached the temple of fame through the vestibule of the sanctuary, and snatched the live coal from the burning altar. It is his object to reprove vice, to vindicate truth from error, to endear home, by making it the scene of our virtues, and the source of our joys, to enlarge the bounds of simple and harmless pleasure, to exhibit nature in all its attractive forms, and to trace God in the works of his Providence, and in the mighty dispensation of his Grace.
The completion of the second volume of Cowper's poems formed an important period in his literary history. It was the era of the establishment of his poetical fame. His first volume had already laid the foundation; the second raised the superstructure, which has secured for him a reputation as honourable as it is likely to be lasting. He was more particularly indebted for this distinction to his inimitable production, "The Task," a work which every succeeding year has increasingly stamped with the seal of public approbation. If we inquire into the causes of its celebrity, they are to be found not merely in the multitude of poetical beauties, scattered throughout the poem; it is the faithful delineation of nature and of the scenes of real life; it is the vein of pure and elevated morality, the exquisite sensibility of feeling, and the powerful appeals to the heart and conscience, which constitute its great charm and interest. The court, the town, and the country, all united in its praise, because conscience and nature never suffer their rights to be extinguished, except in minds the most perverted or depraved. These rights are coeval with our birth: they grow with our growth, and yield only to that universal decree, which levels taste, perception, and every moral feeling with the dust; and which will finally dissolve the whole system of created nature, and merge time itself in eternity.
Cowper's second volume, containing his "Task," and "Tirocinium," to which some smaller pieces were afterwards attached, was ready for the press in November, 1784,[253] though its publication was delayed till June 1785. The close of a literary undertaking is always contemplated as an event of great interest to the feelings of an author. It is the termination of his labours and the commencement of his hopes and fears. Gibbon the historian has thought proper to record the precise hour and day, in which he concluded his laborious work of the "Decline and Fall of the Roman Empire," with feelings of a mingled and impressive character.
"I have presumed," he says, "to mark the moment of conception; I shall now commemorate the hour of my final deliverance. It was on the day, or rather night, of the 27th of June, 1787, between the hours of eleven and twelve, that I wrote the last lines of the last page, in a summer-house in my garden. After laying down my pen, I took several turns in a berceau, or covered walk of acacias, which commands a prospect of the country, the lake, and the mountains. The air was temperate, the sky was serene, the silver orb of the moon was reflected from the waters, and all nature was silent. I will not dissemble the first emotions of joy on the recovery of my freedom, and, perhaps, the establishment of my fame. But my pride was soon humbled, and a sober melancholy was spread over my mind, by the idea that I had taken an everlasting leave of an old and agreeable companion, and that, whatever might be the future fate of my history, the life of the historian might be short and precarious."[254]
These chastened feelings are implanted by a Divine Power, to check the pride and exultation of genius, and to maintain the mind in lowly humility. Nor is Pope's reflection less just and affecting: "The morning after my exit," he observes, "the sun will rise as bright as ever, the flowers smell as sweet, the plants spring as green, the world will proceed in its old course, and people laugh and marry as they were used to do."[255]
What then is the moral that is conveyed? If life be so evanescent, if its toils and labours, its sorrows and joys, so quickly pass away, it becomes us to leave some memorial behind, that we have not lived unprofitably either to others or to ourselves; to keep the mind free from prejudice, the heart from passion, and the life from error; to enlighten the ignorant, to raise the fallen, and to comfort the depressed; to scatter around us the endearments of kindness, and diffuse a spirit of righteousness, of benevolence, and of truth; to enjoy the sunshine of an approving conscience, and the blessedness of inward joy and peace; that thus, when the closing scene shall at length arrive, the ebbings of the dissolving frame may be sustained by the triumph of Christian hope, and death prove the portal of immortality.
TO THE REV. JOHN NEWTON.[256]
Olney, Jan. 5, 1785.
I have observed, and you must have had occasion to observe it oftener than I, that when a man who once seemed to be a Christian has put off that character and resumed his old one, he loses, together with the grace which he seemed to possess, the most amiable part of the character that he resumes. The best features of his natural face seem to be struck out, that after having worn religion only as a handsome mask he may make a more disgusting appearance than he did before he assumed it.
According to your request, I subjoin my epitaph on Dr. Johnson; at least I mean to do it, if a drum, which at this moment announces the arrival of a giant in the town, will give me leave.
Yours,
W. C.