proper physical remedies to be applied, and then it was too late. We need not again recount details. Many months of dark despondency were to be passed before he returned to a simple and rational mind. The truth is, that independently of the personal activity and dauntless energy which made Mr. Newton so little likely to sympathise with such a mind as Cowper’s, the former lay under a still more dangerous disqualification for Cowper’s predominant adviser, viz., an erroneous view of his case. His opinion exactly coincided with that which Cowper first heard from Mr. Madan during his first illness in London. This view is in substance that the depression which Cowper originally suffered from was exactly what almost all mankind, if they had been rightly aware of their true condition, would have suffered also. They were ‘children of wrath,’ just as he was; and the only difference between them was, that he appreciated his state and they did not,—showing, in fact, that Cowper was not, as common persons imagined, on the extreme verge of insanity, but, on the contrary, a particularly rational and right-seeing man. So far, Cowper says, with one of the painful smiles which make his ‘Narrative’ so melancholy, ‘my condition was less desperate.’ That is, his counsellors had persuaded him that his malady was rational, and his sufferings befitting his true position,—no difficult task, for they had the poignancy of pain and the pertinacity of madness on their side: the efficacy of their arguments was less when they endeavoured to make known the sources of consolation. We have seen the immediate effect of the first exposition of the evangelical theory of faith. When applied to the case of the morbidly-despairing sinner, that theory has one argumentative imperfection which the logical sharpness of madness will soon discover and point out. The simple reply is, ‘I do not feel the faith which you describe. I wish I could feel it; but it is no use trying to conceal the fact, I am conscious of nothing like it.’ And this was substantially Cowper’s reply on his first interview with Mr. Madan. It was a simple denial of a fact solely accessible to his personal consciousness; and, as such, unanswerable. And in this intellectual position (if such it can be called) his mind long rested. At the commencement of his residence at Olney, however, there was a decided change. Whether it were that he mistook the glow of physical recovery for the peace of spiritual renovation, or that some subtler and deeper agency was, as he supposed, at work, the outward sign is certain; and there is no question but that during the first months of his residence at Olney, and his daily intercourse with Mr. Newton, he did feel, or supposed himself to feel, the faith which he was instructed to deem desirable, and he lent himself with natural pleasure to the diffusion of it among those around him. But this theory of salvation requires a metaphysical postulate, which to many minds is simply impossible.