CHAPTER XVII.

Summary review of the preceding argument.

BEFORE I proceed to the conclusions I would draw from a consideration of this whole subject, it will be useful shortly to review the ground already travelled over, and to point out the successive steps of our progress.

We have seen that the cause of true religion always suffers in proportion as it is associated with any system of irrational belief. This proposition is shown by reason; and it is confirmed by experience: witness the examples of the Roman Catholic worshipper, the Mohammedan, the Hindoo, and the North American devotee; all showing, that man is superstitious in proportion as he deviates from re

leaved religion; and hence arises a very strong presumption, that superstition is opposed, in its nature and essence, to the genius of Christianity.

Real religion always gains by inquiry, since it is based on truth; and the more the belief of it is founded on knowledge, the firmer and broader will be its basis; the more secure its elevation; the greater the protection afforded to those who seek a shelter from the influence of sin, and the perplexities of this world's contumely; the more mature, the more highly and delicately flavoured, will be its fruits: while the blight of superstition withers every spiritual manifestation, and renders religion the subject of morbid action; the object of fear, aversion, and disgust, rather than of the highest hopes, the most permanent satisfaction, and the purest delight.

The honour of God is vindicated, and the decrees of his moral government are justified, by referring to their true cause various circumstances which have often been ascribed to supernatural influence; and in consequence of which, the human mind has been enthralled by superstition; unjust and injurious views of the Almighty Governor have been produced;

and man has been left at the sport of his passions, rather than restored to the guidance of rational motive and principle.

By so doing, we do not rest in second causes, -forgetting the First Great Cause, and referring every thing to physical agency;-but we claim its proper influence for that material medium, through which mental operations can alone be manifested; and upon which, since sin entered into the world, and death by sin, this influence of the Fall has been mainly exerted.

The essential character of superstition consists in a belief of the existence of some supernatural power, superadded or opposed to the providence of God, that God, who is infinite in wisdom, and mercy, and love, and who requires the submission of the heart and understanding to his revealed will; while the influence of superstition subjugates the reason, obscures the perception of what is holy, and just, and true; perverts the understanding, and sets aside the volition and responsible agency of man.

Superstition may be referred to the following causes; namely,

False and irrational views on the subject of the agency of a Divine power:

Ignorance of the phenomena of nature; and still more so, of the providential government of God:

Fear, from whatever cause arising:
Coincidence:

Fraud and hypocrisy :

Influence of the imagination, and of external circumstances operating upon it: and,

The agency of brainular action and irritation. Most of the causes which have been mentioned tend to produce this latter state, and to occasion considerable excitement of the brain, terminating in irritation. And since this organ is under the controul of early habit and association, every disturbance of the brainular function may overturn the balance of healthy action in every department of mental manifestation; while the latter effect will be proportioned to the intensity and continuance of the former cause.

This disturbance of organ and function may be primary and immediate; or it may be secondary and sympathetic; but in either case, a peculiar irritation of the brain will be set up, in consequence of which, that organ will have escaped the controul of the presiding mind, and will continue to act on without its guidance and direction.

That the brain is thus liable to irritation from various physical causes, is proved from its material properties; from its peculiar adaptation to its functions in different individuals, and in varying states of the same individual; of health or disease, energy or feebleness, activity or indolence; from its requiring a due supply of pure and healthy blood; and by the completeness of its functions, or its different degrees of imperfection, accordingly as that supply may have been only just sufficient, or redundant, or defective; and still further, as it may or may not have undergone its purifying change in the lungs; from the fact of its suffering as an organ of mind in all the reflex irritations of all the organs of the body, stomach, skin, lungs, &c. &c.; from the unwonted irritability of convalescents; from the varying effect of certain articles of food, according to the prevailing temperament; and from the influence of too much or too little sleep, and differing accordingly as the one or the other state of too much or too little blood may have prevailed.

A precisely similar effect may be produced by mental emotion; thus proving that the brain may be similarly acted upon from within and without, from the body and the mind.