destructive agency of the disease. There is nothing at all extraordinary in Lord Lyttleton's not believing that the hour of midnight had passed, as his friends wished him to believe ; because it is difficult to conceive any man, of common sensibility, losing one hour out of twelve, under such circumstances; while, as the period of midnight drew on, the feelings must have been wrought up by suspense, and susceptibility must have been accumulated about the brain, even to its highest pitch of excitation.

It is, however, necessary to put a limit to the investigation of histories of this kind, or I should unduly trespass upon the patience of my readers, and I would not willingly draw further on their kindness. With regard to these cases it must be said, however, that some of them admit of immediate reference to the principles laid down in the foregoing Essay;others are so defective in circumstantial details, that they allow of no reasoning at all upon them;-while others are the manifest creations of the designing; of the involuntary dupes to themselves; or of the dupes of others. It may be that some are inexplicable; but do we not act wisely in referring such cases to principles which we can explain, rather than

to adopt the incomprehensible hypothesis of a spiritual appearance?-In conclusion, I will only request their attention for a few more pages, in order to the completion of my design in this Essay, and to take a general review of the whole argument, with the inferences to be drawn from it.

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: