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—~^ The Nonconformist . No . XVIII . "Observations on Mahometanism , fyc . ( Concluded from p . 266 . ) THUS far we have reviewed the rise and progress of this singular faith , this new system of tyranny over the consciences of mankind , and shall expect to find it , in its turn , debased
from what purity it originally possessed , by the traditions of officious interpreters , each anxious to make the base coin of his own imagination pass current as genuine truth , and by the weight of ceremonial observances and other abuses , protected by the state to
gratify the avarice and bigotry of its servants - , we shall expect to find it distracted by contending sects , each zealous to prove his faith divine , by transgressing every principle of humanity , which the religion of nature , as well as of revelation , has consecrated
in the heart of man , and we shall , to a considerable extent , find our expectations realized . Indeed , the establishment of a state religion seems necessarily to produce the evils which it pretends to be designed to prevent , namely , disturbance of the peace and order of society . Its first effort is to
prevent the progress of opinion and that march of intellect which must -go on in spite of its exertions , while the restriction of any of the honours of the state to a favoured class stimu-
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lates , on the ope hand , the possessors of them to oppression and to the support of opinions , not for truth but profit ; and , on th 6 other , prompts those who have the mark of distrust affixed to
them , to become disaffected , and to struggle to redress their real or supposed injuries by violence and aggression . One powerful cause has , however , interposed to render the disputes of the rival teachers of Mahometan
law less acrimonious , or at least attended with less fatal consequences than usual—Mahomet instituted no order of priests to embroil mankind in cruel wars to . support their interested prejudices , under the pretence of zeal
for the cause of religious truth ; and I believe it will be found that persecution for difference of opinion , although its shades are innumerable , has been rare , unless on political grounds . There has , indeed , of late years , under the Turkish government , been a more direct incorporation of a body much resembling a clergy , to whom considerable power is now entrusted . Mahomet and his successors , the Saracen Caliphs , held in their hands the
undivided spiritual and temporal authorities : there were , and are still , ( as I have before observed , ) no persons who can properly be called priests ; " those who have employment at the mosques have no distinguishing mark to make them known from others , nor
any character which exempts from the obligations of other citizens . They have wives , they work and they pay taxes . The order of priesthood , which in all other religions forms a separate class in the state , and of which the
members are looked upon as mediators between God and man , does not at all exist . All men are equal before their Creator , and the temples have no places reserved for any one , or
privileged . " * But under the Turks , a species of hierarchy has befcn formed by the separation of the < concerns of religipn from the usual temporal authorities , and vesting them in the body , which is called the Ulemah , and consists of the Imans or ministers of religion , the doctors of the law , Or Muftis and the ministers of justice , called Cadis . In this council the grand » _^^ ' , •» * Ali B *^ -
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ble satisfaction to reflect , that whatever may be the opinions of a few ^ faynonconformists , 1 cannot fail to possess the unanimous concurrence of my reverend brethren , who all thankfully accept the exemptions and privileges allowed by law to Protestant
Dissenting ministers , which they never would do , if they regarded such an acceptance as inconsistent with the rules and spirit of the gospel , and with the great principle of Protestant Dissent .
They cannot , therefore , deny that quoad hoc , it is lawful for the civil power to support Christianity , and that Christianity is benefited thereby . This admission concedes the principle , which i 3 all that I contend for . As to
the mode , or quantum of support , that is quite another question , concerning which , the differences of opinion may be endless .
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T 348 The Nonconformist . No . XVIII .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), June 2, 1820, page 348, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2489/page/24/
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