Chapter 2 - The Poet of Olney

A number of biographers and editors have spoken unkindly concerning John Newton's influence upon Cowper. We shall address this and related issues. The chapter will conclude with a brief discussion of the origin of the Olney Hymns and the reasons which prompted their composition.

(i) Some Misconceptions

It must be remembered that William Cowper lived during the momentous years of the Evangelical Revival with which we associate the names of Whitefield, the Wesleys, Grimshaw, Romaine, Rowlands, Venn and many others. His Christian poetry is a reflection of the Christ-centredness of the preaching that he was now privileged to hear. As well, we see a man with deep convictions concerning the doctrines of grace, which we know as Calvinism. Here was a whole system of biblical truth which Cowper had embraced some two years prior to meeting John Newton.

Cowper had been grounded in the Scriptures as a child, had an intimate knowledge of Bunyan's Pilgrim's Progress, was conversant with a large number of Puritan authors since his teenage years and in his family circle were some Evangelicals of Calvinistic persuasion.¹

It was Cowper's clear understanding of the Scriptures and his grasp of Reformed truth that made such an impression upon John Newton and which helped cement their friendship. Yet despite this, we are confronted with the many critics of John Newton who unfairly and even maliciously have accused him of being the most dangerous adviser that could have been found for Cowper.

Ella has carefully documented and effectively answered those prejudiced authors whose unbelief or Arminianism have led them to the conclusion that Newton's Calvinism kept Cowper in a state of constant depression, some even going so far as to say that Calvinism was the cause of Cowper's insanity.²

Routley's prejudice is evident, 'The very last thing he (Cowper) needed was the Calvinism of John Newton'.³

Lucas is typical, 'It is generally acknowledged that the society of Newton was disastrous for Cowper'. He speaks of Cowper as Newton's 'victim ... who wanted only happiness ... Converted slavers have little imagination, and no mercy. The result was that Cowper's morbidity increased'.⁴

Benham⁵ and Thomas⁶ are more intense in their criticism. The Wesleyan bias of Thomas emerges as he argues that while Calvinism was harmful to Cowper, Arminianism would have helped him. After quoting an extract from Cowper's Truth,

Grace leads the right way: if you choose the wrong,
Take it, and perish; but restrain your tongue.
Charge not with light sufficient, and left free,
Your wilful suicide on God's decree.

Thomas continues, 'Such a view of salvation is, to our minds, a relic of ancient magic'.⁷ Thomas' view is that had Cowper known the Wesleys he may have been able to discard the chains that held him captive.

Such sentiments as these abound in many of the standard works on Cowper and consequently have coloured the thinking of the reading public. As Ella's research becomes more widely read and appreciated it will dispel much of the misunderstanding. Newton's Calvinism was no sterile system of theology but was warm and practical and was cherished by Cowper, as was the bond that united them. It would be difficult to find a closer, more trusting and self-denying relationship between two Christian men than we have in this renowned friendship.

It is at this point that a brief reference must be made concerning the negative influence of Lady Hesketh (Cowper's cousin and legatee). Whilst many of Cowper's biographers 'have been either ignorant of the gospel or even enemies of it',⁸ it was Lady Hesketh who insisted that his biographers should omit everything indicating Cowper to be a 'Visionary, Enthusiast or Calvinist'.⁹ Lady Hesketh had no sympathy at all for Cowper's evangelicalism and Calvinism. This wrongful yet purposeful suppression of certain letters and poems, some of which have only surfaced this century, has meant that many biographers have told only part of the story and have therefore presented the reading public with a greatly biased and unbalanced picture of the poet.

With the publication of the recent volumes by Baird, Ryskamp and others a more balanced picture of Cowper has emerged. It is these publications particularly, that Ella draws upon in his research.

Cowper himself enunciates a principle which is relevant in this discussion. When in 1792 Newton wrote to Cowper seeking to dissuade him from editing Milton's Paradise Lost, Cowper responded saying that the two great poems of Milton were of such a nature that they required an editor who knew and believed the gospel. Cowper, being well grounded in gospel truth saw himself to be eminently suited to the task.

The same principle applies when we come to Cowper's own writings. There have been those who have sought to make comment and interpret his vast literary output without appreciating his Christian (and Calvinistic) beliefs. Hence they have been unable to provide a fair picture of Cowper's life and writings. In his well known and assuring words on the providence of God Cowper tells us that,

'Blind unbelief is sure to err,
And scan his work in vain.' (Hymn 35)

Here Cowper is telling us that it is impossible to interpret God's mysterious providences from a perspective of unbelief. Similarly, those critics who have endeavoured to evaluate Cowper's godly life have failed because of their own ignorance or prejudice.¹⁰

For instance, there has been the perpetuation of the myth that Cowper as a Christian attempted suicide. Reference is made to the very dark period in 1773-74 when the poet (whilst at Olney) in a seriously depressed state and suffering terrible nightmares was supposed to have attempted once again to take his own life.¹¹

There is no evidence to support this, other than a comment in a letter to Lady Hesketh (16^th January 1786) which may be construed as saying that he was tempted to commit suicide at this time.¹²

As recently as 1982 in addressing the subject of depression and suicide, John White adds to the misunderstanding. Having given a detailed account of Cowper's efforts in 1763 to take his own life, White concludes,

Here then we are presented with a gifted and godly man, a man the Holy Spirit used to produce hymns that exalt the Lamb of God and argue the effectiveness of 'a fountain filled with blood', yet whose pitiful humiliation remains for us all to see. Let us be instructed by it, for Cowper is only one of the many Christians who have struggled against the shame and horror of trying to take their own lives -- some successfully, others unsuccessfully. ¹³ [Emphasis mine.]

This is faulty research, for White has failed to understand that the attempts at suicide to which he makes detailed reference occurred about 18 months to 2 years prior to Cowper's conversion in July 1764. Here is but one example of the factual inaccuracies that confront us when endeavouring to evaluate the life and writings of William Cowper.

One cannot overestimate the effect that such mishandling of the data has had upon people's understanding of the great poet. Lady Hesketh's contribution in this regard is considerable. This has had a 'domino effect' in many of the biographies and published works of Cowper.

As a consequence numerous editions of his works 'have been renowned for what they suppressed rather than what they published'.¹⁴

(ii) The Origin and Purpose of the Hymns

John Newton's ministry was amongst the village people of Olney, and a large number of his congregation were lace-workers. Davidson has an interesting discussion on the lace-making tradition in Olney.¹⁵ It was initially for the lace-makers and village folk that the poems were written. Truth in verse is more readily learnt and remembered than in its prose form. The thought was that if a poem could be composed either by Cowper or Newton which would convey the meaning of the text and sermon for the week-night worship service, then the village people, including the lace-workers, could take the truth and share it with others in this easily memorised and precise form.

Houghton tells us that the hymns were for the use of plain people,¹⁶ it having been agreed by the two men that, 'perspicuity, simplicity and ease should chiefly be attended to, and the imagery of poetry, if admitted at all, should be indulged very sparingly and with great judgment.'¹⁷

Baird and Ryskamp, Ella, Routley and others are united in informing us that initially the 'hymns' were used as a form of exposition of the text of Scripture being expounded by Newton.¹⁸ They were 'for personal edification and instruction rather than for the more formal gathered church worship'.¹⁹ Baird and Ryskamp warn us against imposing upon the word 'hymn' the modern sense of the word. What Cowper wrote was 'in the first place a vivid effusion of the heart ... which had come into being to express the feelings of a grateful heart'.²⁰

Hymns in the modern sense of the word, 'were rarely, if ever, sung in church worship in Cowper's day. There was a widespread feeling that the word of God alone should be used in public worship, which meant in effect that only the Psalms might be sung'.²¹

This information is given not to engage in polemic but to assist in understanding the individuality of a number of Cowper's hymns and the unsuitability of many of them for congregational use. This will be evident in our analysis of some of the very personal expressions used by Cowper.

(iii) The Great House

When the small church at Olney became overcrowded for the weeknight meetings, Newton moved his congregation to a larger room in what was known as the Great House. This was a little-used country residence of Lord Dartmouth, the evangelical patron of the parish.

These were the busiest five or six years in Cowper's life. He was Newton's chief assistant, leading prayer meetings, visiting the poor and writing his poems.

To celebrate the opening of the Great House for the mid-week prayer meetings, both Newton and Cowper wrote poems. Though Newton was particularly gifted, Cowper excelled, as is evident when one compares their hymns for this occasion.

The clarity of expression, grasp of biblical truth, the sense of utter dependence upon God, the broad scope of reference gathering in a number of essential teachings, together with the strong note of appeal to God to be present with them in his saving and sanctifying power set this hymn apart as one of his very best. It was composed in March/April 1769.

Routley comments, 'The fourth and sixth verses are irresistible'.²²

Jesus, where'er thy people meet,
There they behold thy mercy-seat;
Where'er they seek thee thou art found,
And ev'ry place is hallow'd ground.

For thou, within no walls confin'd,
Inhabitest the humble mind;
Such ever bring thee, where they come,
And going, take thee to their home.

Dear Shepherd of thy chosen few!
Thy former mercies here renew;
Here, to our waiting hearts, proclaim
The sweetness of thy saving name.

Here may we prove the pow'r of pray'r,
To strengthen faith, and sweeten care;
To teach our faint desires to rise,
And bring all heav'n before our eyes.

Behold! At thy commanding word,
We stretch the curtain and the cord;
Come thou, and fill this wider space,
And bless us with a large increase.

Lord, we are few, but thou art near;
Nor short thine arm, nor deaf thine ear;
Oh rend the heav'ns, come quickly down,
And make a thousand hearts thine own! (Hymn 26)

Here was a greatly gifted man drawing upon a wealth of Bible knowledge which permeates this poem. But not only do we perceive knowledge, there is also understanding,

• - of the gathered church
• - of the reverence due to God
• - of the place of prayer in worship
• - of the nature of God as Spirit
• - of his indwelling the believer
• - of God as the Shepherd of his own flock
• - of the expectation of blessing
• - of the power of prayer
• - of the need for a growing faith
• - of the inwardness and spirituality of true worship
• - that the Lord gives the increase as his people pray
• - that the Lord meets with the 'few' as well as the many
• - that there is in the Lord the power and willingness to save sinners.
  

There is revealed here a heart of longing for the salvation of men and women. This reflects not only the evangelical mind of Cowper but is also a reminder of the momentous days in which he lived. Cowper had heard Whitefield preach. Berridge, Venn, Hill and Romaine would sometimes visit Olney and proclaim the gospel with power, and Newton's ministry was proving to be a great blessing.

Cowper was the poet of the Evangelical Revival expressing his heart's desire that the Lord would demonstrate his power in the salvation of men and women (cf. Isaiah 64:1).

Oh rend the heav'ns; come quickly down,
And make a thousand hearts thine own! (Hymn 26)

In those days such prayers were being realised.

(iv) Newton's Initiative

In 1771 Newton had observed in his friend a growing instability and an increasing sense of gloom. Seeking to divert Cowper's mind from his anxieties, Newton suggested that together they compile a collection of Christian verse to be used in the prayer meetings and services at the Great House.

Many years later (1785) Cowper in a letter to Lady Hesketh wrote, 'Dejection of spirits, which may have prevented many a man from becoming an author, made me one'.²³

Cowper welcomed Newton's proposal as it gave the poet a further opportunity to serve his Lord, as well as affording him an outlet for his literary gifts. This effort was to last only two years, Cowper contributing about one fifth of the collection known later as the Olney Hymns. In 1773 he was again seriously afflicted in his mind and made no further contribution. Newton also ceased writing for a period and in his preface to the Olney Hymns (1779) makes the following remarks.

A desire of promoting the faith and comfort of sincere Christians, though the principal, was not the only motive to this undertaking. It was likewise intended as a monument, to perpetuate the remembrance of an intimate and endeared friendship. With this pleasing view, I entered upon my part, which would have been smaller than it is ... if the wise, though mysterious, providence of God, had not seen fit to cross my wishes. We had not proceeded far upon our proposed plan, before my dear friend was prevented, by a long and affecting indisposition ... My grief and disappointment were great; I hung my harp on the willows, and for some time thought myself determined to proceed no farther without him. Yet my mind was afterwards led to resume the service ...²⁴

Had Newton not continued the work, though individual poems would have survived, the collection known as the Olney Hymns may never have been published and this to the church's impoverishment.

Notes to Chapter 2

¹ George Ella, 'John Newton's Friendship with William Cowper', The Banner of Truth magazine, Issue 269, (Edinburgh, Banner of Truth, 1986) p. 14; George Ella, 'William Cowper: A Burning Bush which was not Consumed', The Banner of Truth magazine, Issue 256, (Edinburgh, Banner of Truth, 1985) p. 6; Thomas, Cowper, p. 129

² Ella, The Banner of Truth magazine, Issue 269, pp. 10-19. Also Ella, Cowper, pp. 123-242

³ Routley, I'll Praise My Maker, p. 64

⁴ E.V. Lucas, (ed.), William Cowper's Letters, (n.d.), (London, Oxford University Press) p. x

⁵ W. Benham, (ed.), Letters of William Cowper, (London, MacMillan & Co., 1899), p. xii

⁶ Thomas, Cowper, pp. 150-162, pp. 264-270

⁷ Thomas, Cowper, p.266

⁸ Ella, The Banner of Truth magazine, Issue 256, p. 4

⁹ As quoted by Ella, The Banner of Truth magazine, Issue 256, p. 4

¹⁰ Ella, The Banner of Truth magazine, Issue 269, p. 11

¹¹ Thomas, Cowper, p. 197

¹² We are indebted to Ella for this information, (Ella, Cowper, pp. 409-412). In the published Letters of William Cowper, the section of the letter to which Ella refers is omitted. The reason for the omission is provided in the Introduction '... nearly everything has been omitted which bears upon his own unhappy spiritual state... The book has been arranged to display Cowper at his happiest...' Lucas, Letters of William Cowper, p. 234 and p. v. The reader is deprived of the complete Cowper. It is this imbalance that Ella has sought to rectify.

¹³ John White, The Masks of Melancholy, (Illinois, Inter-Varsity Press, 1982) pp. 142-146

¹⁴ Ella, Banner of Truth magazine, Issue 274, p. 16

¹⁵ Davidson, How Sweet the Sound, pp. 115-126

¹⁶ Elsie Houghton, Christian Hymn-Writers, (Bridgend, Evangelical Press of Wales, 1982) pp. 152-153

¹⁷ R. Cecil, The Works of John Newton, Volume 3, (Edinburgh, Banner of Truth, 1985) p. 302

¹⁸ Baird & Ryskamp, The Poems, pp. xvii, xviii.
Ella, Cowper, pp. 193-195
Routley, I'll Praise My Maker, p. 66

¹⁹ Ella, Cowper, p. 193

²⁰ Baird & Ryskamp, The Poems, p. xvii

²¹ Baird & Ryskamp, The Poems, p. xvii

²² Routley, I'll Praise My Maker, p. 118

²³ Benham, Letters of William Cowper, p. 132

²⁴ Cecil, Newton's Works, vol. 3, p. 301