disposed to do; which disguised part the Clergy are more likely to act, in the affairs of religion, than other men, as their worldly interest may be more intimately connected with it, and depend upon it.

AND as all bodies of Clergy do, with dililigence and zeal, endeavour to fupport that particular system, or religious conftitution, to which they are immediately related, and which supports them; fo the proper question is, how are they to act, who are providentially placed under them, wherever their place of abode may be? Thus the Mabometan Clergy, of course, prefs a belief in, and fubmiffion to, the Mahometan revelation; the question, therefore, muft be, with regard to them, is it the duty of all those, who are providentially placed under the Mahometan Clergy, blindly to fubmit to their dictates, in the interpretation of the Coran, and rely upon their judgments, as to the conclufiveness of the arguments, and the weight of the evidences, by which it's divine character is to be fupported, and in all other points and cafes in which their future fafety is concerned? Ought they to depend upon thefe Mahometan guides, in the affairs of eternal falvation, without making it a concern of their

their own, whether they are right, or wrong? Let it be admitted that Mahometanism is an impofition; the question then is, whether it is the duty of all, who live in a Mahometan country, blindly to fubmit to the dictates of the Mahometan Clergy, in all matters relating thereto? If it is, then 'tis plain it is their duty to believe and practise falfe religion, fo far as the Mahometan religion is fuch; and then falfe religion and true religion (if there be such a distinction) are upon a foot, each one is to be alike accepted, when it comes thus recommended; which, furely, is hard to fay. And fuppofing the bulk of mankind will be under fuch guidance as this, without taking that proper care of examining and judging for them felves, in affairs of fo great importance, as the cafe obviously requires that they should; it does not follow, that it is their duty to do fo, or that it is blameable in others, to give them what affiftance they can, in order to lead them to do better, which acting confonant to their intelligent natures must needs be. Every one of our fpecies, who has fuch a measure of intelligence, as renders him accountable for his conduct, such an one muft of neceffity be capable, (according to his measure and de

gree

gree of intelligence) of perceiving and doing whatever is fuitable to such a character, because otherwise he would not be that being, nor would he be accountable; and therefore, whatever is above him, muft of course be irrelative to him. And if every man is capable of perceiving, and judging, in matters of religion, fo far as he is concerned in it; then he ought to do it, and not be led, like horse and mule that have no understanding, whitherfoever the priest, which happens to be placed over him, fhall direct, whether Pagan, or Chriftian. And tho' the lower part of mankind are looked upon with contempt, with regard to their intellectual abilities; yet, furely, the disparity is not so great, betwixt them and those who defpife them, as it may be thought to be; and this fufficiently appears, in all thofe inftances of action, and conduct, to which their attention has been more clofely and strongly called in. However, the lower part of mankind have fuch a measure of penetration and difcernment, (if they will exercise it) as is fufficient to guide them aright, in matters of religion; seeing it requires more art and skill to make them proficients, in the lower profeffion they may be be called to, than to make them virtuous

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virtuous and good, or truly religious men ; which requires no art at all, but an honest use and application of those abilities that each man hath. Nor does the lower part of mankind's calling in their attention to matters of religion, tend to puzzle and perplex them, (true religion being moft plain and intelligible) but, on the contrary, it obviously tends to bring them out of thofe labyrinths, those mazes, that creed- makers, and bodies of Clergy, have led them into, and by which they gain their advantages of them. And here, it ought to be remembered, that Jefus Chrift, the founder of the Chriftian fect, not only addreffed himself to the poor, the lower part of the people, which supposes them to have been capable judges of what he offered to them, and that then Christianity was clear of all that mystery and darkness, that his pretended fucceffors have fince introduced, to raise their fuperftructures of wealth and power upon; I fay, this muft have been the cafe, when Chriftianity came out of it's founder's hand; but he also required his audience to make ufe of their own faculties, in attending to, and applying what he offered to them. He that hath ears to bear, (faith Chrift) let him hear, or, he

ought

ought to hear. One man, therefore, is not to suppress the use of his natural faculties, is not to stop his ears, becaufe others will not make use of their's; or, becaufe others pretend they have a right, and are better qualified, to examine, to perceive and judge for kim, than he can do for himself.

AND on the other fidc, if it is the duty of every man, in a Mahometan country, not to fubmit blindly to a Mahometan miniftry, but, on the contrary, to act suitably to his intelligent nature, by ftrictly examining, and duly attending to, what is put upon him, as true religion; and if he is to form his judgment, and direct his practice, according to what appears, upon examination, to be fuch; I fay, if this ought to be the cafe, with regard to a Mahometan faith and practice, then it must be equally the duty of every man to act thus, towards the respective ministry he is, providentially, placed under, whether Chriftian or otherwife, whether popish or proteftant; because fuch fres enquiry, and fuch conduct, as grounded upon it, is not a favour, or privilege, peculiar to Mahometan countries only, but is the natural birth-night of all our fpecies. Aud, as every Body of Clergy will support that particular fyftem

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