The storm was over; but it had swept away a great part of Cowper’s scanty fortune, and almost all his friends. At thirty-five he was stranded and desolate. He was obliged to resign a Commissionership of Bankruptcy which he held, and little seems to have remained to him but the rent of his chambers in the Temple. A return to his profession was, of course, out of the question. His relations, however, combined to make up a little income for him, though from a hope of his family, he had become a melancholy disappointment; even the Major contributing, in spite of the rather trying incident of the nomination. His brother was kind and did a brother’s duty, but there does not seem to have been much sympathy between them; John Cowper did not become a convert to Evangelical doctrine till he was near his end, and he was incapable of sharing William’s spiritual emotions. Of his brilliant companions, the Bonnell Thorntons and the Colmans, the quondam members of the Nonsense Club, he heard no more, till he had himself become famous. But he still had a staunch friend in a less brilliant member of the Club, Joseph Hill, the lawyer, evidently a man who united strong sense and depth of character with literary tastes and love of fun, and who was throughout Cowper’s life his Mentor in matters of business, with regard to which he was himself a child. He had brought with him from the asylum at St. Albans the servant who had attended him there, and who had been drawn by the singular talisman of personal attraction which partly made up to this frail and helpless being for his entire lack of force. He had also brought from the same place an outcast boy whose case bad excited his interest, and for whom he afterwards provided by putting him to a trade. The maintenance of these two retainers was expensive and led to grumbling among the subscribers to the family subsidy, the Major especially threatening to withdraw his contribution. While the matter was in agitation, Cowper received an anonymous letter couched in the kindest terms, bidding him not distress himself, for that whatever deduction from his income might be made, the loss would be supplied by one who loved him tenderly and approved his conduct. In a letter to Lady Hesketh, he says that he wishes he knew who dictated this letter, and that he had seen not long before a style excessively like it. He can scarcely have failed to guess that it came from Theodora.

It is due to Cowper to say that he accepts the assistance of his relatives and all acts of kindness done to him with sweet and becoming thankfulness; and that whatever dark fancies he may have had about his religious state, when the evil spirit was upon him, he always speaks with contentment and cheerfulness of his earthly lot. Nothing splenetic, no element of suspicions and irritable self-love, entered into the composition of his character.

On his release from the asylum he was taken in hand by his brother John, who first tried to find lodgings for him at or near Cambridge, and failing in this, placed him at Huntingdon, within a long ride, so that William becoming a horseman for the purpose, the brothers could meet once a week. Huntingdon was a quiet little town with less than two thousand inhabitants, in a dull country, the best part of which was the Ouse, especially to Cowper, who was fond of bathing. Life there, as in other English country towns in those days, and indeed till railroads made people everywhere too restless and migratory for companionship or even for acquaintance, was sociable in an unrefined way. There were assemblies, dances, races, card-parties, and a bowling-green, at which the little world met and enjoyed itself. From these the new convert, in his spiritual ecstasy, of course turned away as mere modes of murdering time. Three families received him with civility, two of them with cordiality; but the chief acquaintances he made were with “odd scrambling fellows like himself;” an eccentric water-drinker and vegetarian who was to be met by early risers and walkers every morning at six o’clock by his favourite spring; a char-parson, of the class common in those days of sinecurism and non-residence, who walked sixteen miles every Sunday to serve two churches, besides reading daily prayers at Huntingdon, and who regaled his friend with ale brewed by his own hands. In his attached servant the recluse boasted that he had a friend; a friend he might have, but hardly a companion.

For the first days and even weeks, however, Huntingdon seemed a paradise. The heart of its new inhabitant was full of the unspeakable happiness that comes with calm after storm, with health after the most terrible of maladies, with repose after the burning fever of the brain. When first he went to church he was in a spiritual ecstasy; it was with difficulty that he restrained his emotions, though his voice was silent, being stopped by the intensity of his feelings, his heart within him sang for joy; and when the Gospel for the day was read, the sound of it was more than he could well bear. This brightness of his mind communicated itself to all the objects round him, to the sluggish waters of the Ouse, to dull, fenny Huntingdon, and to its commonplace inhabitants.

For about three months his cheerfulness lasted, and with the help of books, and his rides to meet his brother, he got on pretty well; but then “the communion which he had so long been able to maintain with the Lord was suddenly interrupted.” This is his theological version of the case; the rationalistic version immediately follows: “I began to dislike my solitary situation, and to fear I should never be able to weather out the winter in so lonely a dwelling.” No man could be less fitted to bear a lonely life; persistence in the attempt would soon have brought back his madness. He was longing for a home; and a home was at hand to receive him. It was not perhaps one of the happiest kind; but the influence which detracted from its advantages was the one which rendered it hospitable to the wanderer. If Christian piety was carried to a morbid excess beneath its roof, Christian charity opened its door.

The religious revival was now in full career, with Wesley for its chief apostle, organizer, and dictator, Whitefield for its great preacher, Fletcher of Madeley for its typical saint, Lady Huntingdon for its patroness among the aristocracy and the chief of its “devout women.” From the pulpit, but still more from the stand of the field-preacher and through a well-trained army of social propagandists, it was assailing the scepticism, the coldness, the frivolity, the vices of the age. English society was deeply stirred; multitudes were converted, while among those who were not converted violent and sometimes cruel antagonism was aroused. The party had two wings, the Evangelicals, people of the wealthier class or clergymen of the Church of England, who remained within the Establishment; and the Methodists, people of the lower middle class or peasants, the personal converts and followers of Wesley and Whitefield, who, like their leaders, without a positive secession, soon found themselves organizing a separate spiritual life in the freedom of Dissent. In the early stages of the movement the Evangelicals were to be counted at most by hundreds, the Methodists by hundreds of thousands. So far as the masses were concerned, it was in fact a preaching of Christianity anew. There was a cross division of the party into the Calvinists and those whom the Calvinists called Arminians; Wesley belonging to the latter section, while the most pronounced and vehement of the Calvinists was “the fierce Toplady.” As a rule, the darker and sterner element, that which delighted in religious terrors and threatenings was Calvinist, the milder and gentler, that which preached a gospel of love and hope, continued to look up to Wesley, and to bear with him the reproach of being Arminian,

It is needless to enter into a minute description of Evangelicism and Methodism; they are not things of the past. If Evangelicism has now been reduced to a narrow domain by the advancing forces of Ritualism on one side and of nationalism on the other, Methodism is still the great Protestant Church, especially beyond the Atlantic. The spiritual fire which they have kindled, the character which they have produced, the moral reforms which they have wrought, the works of charity and philanthropy to which they have given birth, are matters not only of recent memory, but of present experience. Like the great Protestant revivals which had preceded them in England, like the Moravian revival on the Continent, to which they were closely related, they sought to bring the soul into direct communion with its Maker, rejecting the intervention of a priesthood or a sacramental system. Unlike the previous revivals in England, they warred not against the rulers of the Church or State, but only against vice or irreligion. Consequently in the characters which they produced, as compared with those produced by Wycliffism, by the Reformation, and notably by Puritanism, there was less of force and the grandeur connected with it, more of gentleness, mysticism, and religious love. Even Quietism, or something like it, prevailed, especially among the Evangelicals, who were not like the Methodists, engaged in framing a new organization or in wrestling with the barbarous vices of the lower orders. No movement of the kind has ever been exempt from drawbacks and follies, from extravagance, exaggeration, breaches of good taste in religious matters, unctuousness, and cant from chimerical attempts to get rid of the flesh and live an angelic life on earth from delusions about special providences and miracles from a tendency to over-value doctrine and undervalue duty from arrogant assumption of spiritual authority by leaders and preachers from the self-righteousness which fancies itself the object of a divine election, and looks out with a sort of religious complacency from the Ark of Salvation in which it fancies itself securely placed, upon the drowning of an unregenerate world. Still it will hardly be doubted that in the effects produced by Evangelicism and Methodism the good has outweighed the evil. Had Jansenism prospered as well, France might have had more of reform and less of revolution. The poet of the movement will not be condemned on account of his connexion with it, any more than Milton is condemned on account of his connexion with Puritanism, provided it be found that he also served art well.

Cowper, as we have seen, was already converted. In a letter written at this time to Lady Hesketh, he speaks of himself with great humility “as a convert made in Bedlam, who is more likely to be a stumblingblock to others, than to advance their faith,” though he adds, with reason enough, “that he who can ascribe an amendment of life and manners, and a reformation of the heart itself, to madness is guilty of an absurdity, that in any other case would fasten the imputation of madness upon himself.” It is hence to be presumed that he traced his conversion to his spiritual intercourse with the Evangelical physician of St. Albans, though the seed sown by Martin Madan may perhaps also have sprung up in his heart when the more propitious season arrived. However that may have been, the two great factors of Cowper’s life were the malady which consigned him to poetic seclusion and the conversion to Evangelicism, which gave him his inspiration and his theme.

At Huntingdon dwelt the Rev. William Unwin, a clergyman, taking pupils, his wife, much younger than himself, and their son and daughter. It was a typical family of the Revival. Old Mr. Unwin is described by Cowper as a Parson Adams. The son, William Unwin, was preparing for holy orders. He was a man of some mark, and received tokens of intellectual respect from Paley, though he is best known as the friend to whom many of Cowper’s letters are addressed. He it was who, struck by the appearance of the stranger, sought an opportunity of making his acquaintance. He found one, after morning church, when Cowper was taking his solitary walk beneath the trees. Under the influence of religious sympathy the acquaintance quickly ripened into friendship; Cowper at once became one of the Unwin circle, and soon afterwards, a vacancy being made by the departure of one of the pupils, he became a boarder in the house. This position he had passionately desired on religious grounds; but in truth he might well have desired it on economical grounds also, for he had begun to experience the difficulty and expensiveness, as well as the loneliness, of bachelor housekeeping, and financial deficit was evidently before him. To Mrs. Unwin he was from the first strongly drawn. “I met Mrs. Unwin in the street,” he says, “and went home with her. She and I walked together near two hours in the garden, and had a conversation which did me more good than I should have received from an audience with the first prince in Europe. That woman is a blessing to me, and I never see her without being the better for her company.” Mrs. Unwin’s character is written in her portrait with its prim but pleasant features; a Puritan and a precisian she was, but she was not morose or sour, and she had a boundless capacity for affection. Lady Hesketh, a woman of the world, and a good judge in every respect, says of her at a later period, when she had passed with Cowper through many sad and trying years: “She is very far from grave; on the contrary, she is cheerful and gay, and laughs de bon coeur upon the smallest provocation. Amidst all the little puritanical words which fall from her de temps en temps, she seems to have by nature a quiet fund of gaiety; great indeed must it have been, not to have been wholly overcome by the close confinement in which she has lived, and the anxiety she must have undergone for one whom she certainly loves as well as one human being can love another. I will not say she idolizes him, because that she would think wrong; but she certainly seems to possess the truest regard and affection for this excellent creature, and, as I said before, has in the most literal sense of those words, no will or shadow of inclination but what is his. My account of Mrs. Unwin may seem perhaps to you, on comparing my letters, contradictory; but when you consider that I began to write at the first moment that I saw her, you will not wonder. Her character develops itself by degrees; and though I might lead you to suppose her grave and melancholy, she is not so by any means. When she speaks upon grave subjects, she does express herself with a puritanical tone, and in puritanical expressions, but on all subjects she seems to have a great disposition to cheerfulness and mirth; and indeed had she not, she could not have gone through all she has. I must say, too, that she seems to be very well read in the English poets, as appears by several little quotations, which she makes from time to time, and has a true taste for what is excellent in that way.”

When Cowper became an author he paid the highest respect to Mrs. Unwin as an instinctive critic, and called her his Lord Chamberlain, whose approbation was his sufficient licence for publication.

Life in the Unwin family is thus described by the new inmate; “As to amusements, I mean what the world calls such, we have none. The place indeed swarms with them; and cards and dancing are the professed business of almost all the gentle inhabitants of Huntingdon. We refuse to take part in them, or to be accessories to this way of murdering our time, and by so doing have acquired the name of Methodists. Having told you how we do not spend our time, I will next say how we do. We breakfast commonly between eight and nine; till eleven, we read either the scripture, or the sermons of some faithful preacher of those holy mysteries; at eleven we attend divine service, which is performed here twice every day, and from twelve to three we separate, and amuse ourselves as we please. During that interval, I either read in my own apartment, or walk or ride, or work in the garden. We seldom sit an hour after dinner, but, if the weather permits, adjourn to the garden, where, with Mrs. Unwin and her son, I have generally the pleasure of religious conversation till tea-time. If it rains, or is too windy for walking, we either converse within doors or sing some hymns of Martin’s collection, and by the help of Mrs. Unwin’s harpsichord, make up a tolerable concert, in which our hearts, I hope are the best performers. After tea we sally forth to walk in good earnest. Mrs. Unwin is a good walker, and we have generally travelled about four miles before we see home again. When the days are short we make this excursion in the former part of the day, between church-time and dinner. At night we read and converse as before till supper, and commonly finish the evening either with hymns or a sermon, and last of all the family are called to prayers. I need not tell you that such a life as this is consistent with the utmost cheerfulness, accordingly we are all happy, and dwell together in unity as brethren.”

Mrs. Cowper, the wife of Major (now Colonel) Cowper, to whom this was written, was herself strongly Evangelical; Cowper had, in fact, unfortunately for him, turned from his other relations and friends to her on that account. She, therefore, would have no difficulty in thinking that such a life was consistent with cheerfulness, but ordinary readers will ask how it could fail to bring on another fit of hypochondria. The answer is probably to be found in the last words of the passage. Overstrained and ascetic piety found an antidote in affection. The Unwins were Puritans and enthusiasts, but their household was a picture of domestic love.

With the name of Mrs. Cowper is connected an incident which, occurred at this time, and which illustrates the propensity to self-inspection and self-revelation which Cowper had in common with Rousseau. Huntingdon, like other little towns, was all eyes and gossip; the new comer was a mysterious stranger who kept himself aloof from the general society, and he naturally became the mark for a little stone-throwing. Young Unwin happening to be passing near “the Park” on his way from London to Huntingdon, Cowper gave him an introduction to its lady, in a letter to whom he afterwards disclosed his secret motive. “My dear Cousin, You sent my friend Unwin home to us charmed, with your kind reception of him, and with everything he saw at the Park. Shall I once more give you a peep into my vile and deceitful heart? What motive do you think lay at the bottom of my conduct when I desired him to call upon you? I did not suspect, at first, that pride and vainglory had any share in it, but quickly after I had recommended the visit to him, I discovered, in that fruitful soil, the very root of the matter. You know I am a stranger here; all such are suspected characters, unless they bring their credentials with them. To this moment, I believe, it is a matter of speculation in the place, whence I came, and to whom I belong. Though my friend, you may suppose, before I was admitted an inmate here, was satisfied that I was not a mere vagabond, and has, since that time, received more convincing proofs of my sponsibility; yet I could not resist the opportunity of furnishing him with ocular demonstration of it, by introducing him to one of my most splendid connexions; that when he hears me called ‘that fellow Cowper,’ which has happened heretofore, he may be able, upon unquestionable evidence, to assert my gentlemanhood, and relieve me from the weight of that opprobrious appellation. Oh pride! pride! it deceives with the subtlety of a serpent, and seems to walk erect, though it crawls upon the earth. How will it twist and twine itself about to get from under the Cross, which it is the glory of our Christian calling to be able to bear with patience and goodwill. They who can guess at the heart of a stranger, and you especially, who are of a compassionate temper, will be more ready, perhaps, to excuse me, in this instance, than I can be to excuse myself. But, in good truth, it was abominable pride of heart, indignation, and vanity, and deserves no better name.”

Once more, however obsolete Cowper’s belief, and the language in which he expresses it may have become for many of us, we must take it as his philosophy of life. At this time, at all events, it was a source of happiness. “The storm being passed, a quiet and peaceful serenity of soul succeeded,” and the serenity in this case was unquestionably produced in part by the faith.

I was a stricken deer that left the herd
Long since; with many an arrow deep infixed
My panting side was charged, when I withdrew
To seek a tranquil death in distant shades,
There was I found by one who had himself
Been hurt by the archers. In his side he bore
And in his hands and feet the cruel scars,
With gentle force soliciting the darts,
He drew them forth and healed and bade me live.

Cowper thought for a moment of taking orders, but his dread of appearing in public conspired with the good sense which lay beneath his excessive sensibility to put a veto on the design. He, however, exercised the zeal of a neophyte in proselytism to a greater extent than his own judgment and good taste approved when his enthusiasm had calmed down.