to reason. act, which in his own view, renders his situation absolutely hopeless, thus proving his incapacity Besides reason has no permanent influence over this malady; the author has thrown the gleam of hope, of christian hope, athwart the mind of the monomaniac; he has seen his countenance lighted up with joy at the impressive exhibition; but it was transient as an April ray, and in less than forty-eight hours afterwards, the individual has been a corpse from his own hands, thus shewing that mental remedies are inadequate to the relief of this state. Besides, the only successful method of treatment is directed to the bodily system in general, and to the brain in particular. This alone is adequate to the removal of the morbid action; and then the reflex operation of mental impression may be called in to confirm and strengthen the organ whose unhealthy condition has been subdued; but till then it is useless. Then it is, that the hopes and consolations, the truths and prospects of Christianity will be beneficial. Once more, look to the usual result of this exclusive attention to religion as an insane idea. In a few instances the individual recovers, and remains actuated by genuine christian principle; but in the great majority of cases, he is seen to be thoughtless of religion, commonly occupied by the eager pursuit of some other favourite object; and which any little disappointment, or bodily disorder would easily convert into an insane hallucination. One other proof may be mentioned, viz. that religious insanity always assumes a partial and exclusive view of divine truth; it is not satisfied with the religion of the Bible, but arises from distorted views of particular parts, all tending to demonstrate the fault of the percipient, reasoning, reflecting, judging organ. And moreover, it often assumes impossibilities as being commanded by exclusive and particular revelation; as for instance, the imitation of our Saviour's fast, thus again leading at once to another form of perversion of the brainular function. Thus then, do we see that the assertion of the influence of religion in producing insanity is false and calumnious, the offspring of contracted views, and erroneous judgment, or still more frequently of a heart which is averse to real, vital, evangelical religion; which, being incapable of finding fault with its obvious and legitimate tendencies, endeavours to fasten upon it, what is merely the result of disordered bodily action, a morbid state which just views of religion tend most essentially to relieve, as soon as the diseased function of the brain has been subdued. END OF PART II. MORAL AND RELIGIOUS EDUCATION. CHAP. I. ON THE DUTIES OF RELATIONSHIP, AS CONNECTED WITH MORAL AND RELIGIOUS EDUCATION. PERHAPS the wisdom of the beneficent Creator of the Universe shines no where more conspicuously than in the provisions which have been made by his paternal care, for the happiness of social man; and in the influence of relationship upon that happiness. In no situation of life is this more strongly characterized than in the basis which has been thus laid for the moral and religious education of the young. For it must at once be perceived, there can be no chance that this process will be successfully conducted by parents, who do not concur in their general views; who do not assist, but rather thwart each other's efforts; or towards children, who have not been early impressed with the necessity of obedience to their parents as a principle of duty; not merely as the spontaneous effusion of gratitude-a virtue circumscribed enough at all times in its operation, and which we shall here find would be inadequate to the wished for effect. VOL. I. |