Influence of brainular disease on the function of volition. ESSAY ON SUPERSTITION. CHAPTER I. Introductory Remarks. BEFORE inviting the attention of my readers to a series of illustrations on the manifold and varied forms in which the offspring of superstition cross our path, I must claim their indulgence should I sometimes impugn the truth of any long-cherished prejudices; and, especially, should I frequently refer to a bodily cause, effects which some of them may have attributed to a purely spiritual agency: and therefore I think it necessary to prefix to this inquiry, the principles upon which it is undertaken. I. The cause of true religion always loses ground, in proportion as it is associated with. any system of irrational belief. B II. The cause of true religion always gains an accession of influence, and obtains an extension of its benefits, in proportion as the faith of its disciples is supported by knowledge, enlightened by the torch of scientific research, and chastened by the delicacy of true taste. III. The honour of God is vindicated, and the kingdom of Christ is enlarged; the faith of the humble and the sincere is confirmed; the prejudices of such as are satisfied with this world's wisdom are subdued; the fears of the ignorant are superseded; and the hope and confidence of the just are supported by being placed on a basis of scientific and rational explanation, rather than on the fears of ignorance, or on a measure of belief which was never designed for a revelation addressed to God's rational creatures. It would contribute to the happiness and welfare of mankind, if the sincerely religious would condescend to be aided in their inquiries by the light of true science; and if scientific investigators would, in the conscious humility of Christian feeling, submit their feeble judgment to the guidance of the Holy Spirit: so that the highest knowledge might be adorned by the lesser, but not trifling, beauties of intellect; while the Colossus of literature might be rendered estimable by subordinating his stores of wisdom to the promotion of genuine piety in himself and others. These propositions require a little farther developement; and first, the cause of true religion' in the world always loses ground, in proportion as it is associated with any system of irrational belief. Reflection teaches us, that thus it must be; for since revealed religion was designed for God's most perfect work, and as it was destined to restore man to the image of God, in order that he might show forth the glory of his Creator and Redeemer; it is manifest that this object will be accomplished only in proportion. as he resembles his Maker. knowledge forms one of the And since perfect attributes of the Divine character, his creatures will be like him in this respect, only as the clouds of ignorance have been chased away by the influence of the Holy Spirit, upon the exertion of those talents which man has received; as the undefined forms of twilight are rendered visible in all their proportions by the result of increasing acquaintance; as his hopes are enlarged by being placed on a firmer basis; as his affections are invigorated by discoveries of the infinite care and goodness, and love of his Heavenly Father; as his intellectual powers are strengthened and matured by constant exercise on a wider and a more successful field of inquiry and observation; and as he is enabled to explain phenomena, and account for circumstances which have been termed supernatural, and to know the wise and rational agency of that good Providence which upholds and governs all things by the word of the Divine power. Experience confirms this award of reflection. Let us cast our eyes upon the Roman Catholic devotee; let us look to his standard maxim of "I believe, because it is incredible;" let us contemplate the homage which he offers to his priest,—not on the score of influence arising from superior sacredness of character,—from intellectual and moral worth, or in return for the instruction he receives; for all these may be wanting he may be grossly and openly profligate, profoundly ignorant, and wholly careless of the real wants of his flock; yet homage, (might I not almost say adoration?) is yielded to his ministerial character as a confessor, and as possessing the power of granting or withholding absolution, rescuing his supplicant from the torments of purgatory, or suffering him to experience its prolonged punishments. Let us advert to his belief in the power of the |