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.