The Works of William Cowper. William Cowper

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СКАЧАТЬ The screws revers'd, (a task, which, if He please,

       God, in a moment, executes with ease),

       Ten thousand, thousand strings at once go loose;

       Lost, till He tune them, all their power and use.

       … … … … . …

       No wounds like those a wounded spirit feels;

       No cure for such, till God, who makes them, heals.

       And thou, sad sufferer, under nameless ill,

       That yields not to the touch of human skill,

       Improve the kind occasion, understand

       A Father's frown, and kiss the chast'ning hand!

      It is in this solemn and instructive light, that Cowper himself teaches us to consider the calamity of which I am now speaking; and of which, like his illustrious brother of Parnassus, the younger Tasso, he was occasionally a most affecting example. Providence appears to have given a striking lesson to mankind, to guard both virtue and genius against pride of heart and pride of intellect, by thus suspending the affections and the talents of two most tender and sublime poets, who resembled each other, not more in the attribute of poetic genius than in the similarity of the dispensation that quenched its light and ardour.

      From December, 1763, to the following July, the sensitive mind of Cowper appears to have laboured under the severest suffering of morbid depression; but the medical skill of Dr. Cotton, and the cheerful, benignant manners of that accomplished physician, gradually succeeded, with the blessing of Heaven, in removing the indescribable load of religious despondency, which had clouded the faculties of this interesting man. His ideas of religion were changed from the gloom of terror and despair to the brightness of inward joy and peace.

      This juster and happier view of evangelical truth is said to have arisen in his mind, while he was reading the third chapter of Saint Paul's Epistle to the Romans. The words that rivetted his attention were the following:

      "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Rom. iii. 25.

      It was to this passage, which contains so lucid an exposition of the Gospel method of salvation, that, under the divine blessing, the poet owed the recovery of a previously disordered intellect and the removal of a load from a deeply oppressed conscience—he saw, by a new and powerful perception, how sin could be pardoned, and the sinner be saved—that the way appointed of God was through the great propitiation and sacrifice upon the cross—that faith lays hold of the promise, and thus becomes the instrument of conveying pardon and peace to the soul.

      It is remarkable how God, in every age, from the first promulgation of the Gospel to the present time, and under all the various modifications of society, barbarian, Scythian, bond or free, has put his seal to this fundamental doctrine of the Gospel.

      Whether we contemplate man amid the polished scenes of civilized and enlightened Europe, or the rude ferocity of savage tribes—whether it be the refined Hindoo, or the unlettered Hottentot, whose mind becomes accessible to the power and influences of religion, the cause and the effect are the same. It is the doctrine of the cross that works the mighty change. The worldly wise may reject this doctrine—the spiritually wise comprehend and receive it. But, whether it be rejected, with all its tremendous responsibilities, or received with its inestimable blessings, the truth itself still remains unchanged and unchangeable, attested by the records of every church and the experience of every believing heart—"the cross is to them that perish foolishness, but unto us which are saved it is the power of God." 1 Cor. i. 18.

      It is impossible not to admire the power, and adore the mercy, that thus wrought a double deliverance in the mind of Cowper by a process so remarkable. Devout contemplation became more and more dear to his reviving spirit. Resolving to relinquish all thoughts of a laborious profession, and all intercourse with the busy world, he acquiesced in a plan of settling at Huntingdon, by the advice of his brother, who, as a minister of the Gospel, and a fellow of Bene't College, Cambridge, resided in that University; a situation so near to the place chosen for Cowper's retirement, that it afforded to these affectionate brothers opportunities of easy and frequent intercourse. I regret that all the letters which passed between them have perished, and the more so as they sometimes corresponded in verse. John Cowper was also a poet. He had engaged to execute a translation of Voltaire's Henriade, and in the course of the work requested, and obtained, the assistance of William, who translated, as he informed me himself, two entire cantos of the poem. This fraternal production is said to have appeared in a magazine of the year 1759. I have discovered a rival, and probably an inferior translation, so published, but the joint work of the poetical brothers has hitherto eluded all my researches.

      In June, 1765, the reviving invalid removed to a private lodging in the town of Huntingdon, but Providence soon introduced him into a family, which afforded him one of the most singular and valuable friends that ever watched an afflicted mortal in seasons of overwhelming adversity; that friend, to whom the poet exclaims in the commencement of the Task,

      And witness, dear companion of my walks,

       Whose arm, this twentieth winter, I perceive

       Fast locked in mine, with pleasure, such as love,

       Confirmed by long experience of thy worth,

       And well tried virtues, could alone inspire;

       Witness a joy, that thou hast doubted long!

       Thou knowest my praise of Nature most sincere;

       And that my raptures are not conjured up

       To serve occasions of poetic pomp,

       But genuine, and art partner of them all.

      These verses would be alone sufficient to make every poetical reader take a lively interest in the lady they describe; but these are far from being the only tribute which the gratitude of Cowper has paid to the endearing virtues of his female companion. More poetical memorials of her merit will be found in these volumes, and in verse so exquisite, that it may be questioned if the most passionate lover ever gave rise to poetry more tender or more sublime.

      Yet, in this place, it appears proper to apprize the reader, that it was not love, in the common acceptation of the word, which inspired these admirable eulogies. The attachment of Cowper to Mrs. Unwin, the Mary of the poet, was an attachment perhaps unparalleled. Their domestic union, though not sanctioned by the common forms of life, was supported with perfect innocence, and endeared to them both, by their having struggled together through a series of sorrow. A spectator of sensibility, who had contemplated the uncommon tenderness of their attention to the wants and infirmities of each other in the decline of life, might have said of their singular attachment,

      L'Amour n'a rien de si tendre,

       Ni l'Amitié de si doux.

      As a connexion so extraordinary forms a striking feature in the history of the poet, the reader will probably be anxious to investigate its origin and progress.—It arose from the following little incident.

      The countenance and deportment of Cowper, though they indicated his native shyness, had yet very singular powers of attraction. On his first appearance in one of the churches of Huntingdon, he engaged the notice and respect of an amiable young man, William Cawthorne Unwin, then a student at Cambridge, who, having observed, СКАЧАТЬ