My _first_ reflection is, _that superstition is favourable to priestly power, and enthusiasm not less, or rather more contrary to it, than sound reason and philosophy._ As superstition is founded on fear, sorrow, and a depression of spirits, it represents the man to himself in such despicable colours, that he appears unworthy, in his own eyes, of approaching the Divine presence, and naturally has recourse to any other person, whose sanctity of life, or perhaps impudence and cunning, have made him be supposed more favoured by the Divinity. To him the superstitious intrust their devotions to his care they recommend their prayers, petitions, and sacrifices: and by his means, they hope to render their addresses acceptable to their incensed Deity. Hence the origin of Priests, who may justly be regarded as an invention of a timorous and abject superstition, which, ever diffident of itself, dares not offer up its own devotions, but ignorantly thinks to recommend itself to the Divinity, by the mediation of his supposed friends and servants. As superstition is a considerable ingredient in almost all religions, even the most fanatical; there being nothing but philosophy able entirely to conquer these unaccountable terrors; hence it proceeds, that in almost every sect of religion there are priests to be found: but the stronger mixture there is of superstition, the higher is the authority of the priesthood. On the other hand, it may be observed, that all enthusiasts have been free from the yoke of ecclesiastics, and have expressed great independence in their devotion, with a contempt of forms, ceremonies, and traditions. The _Quakers_ are the most egregious, though, at the same time, the most innocent enthusiasts that have yet been known; and are perhaps the only sect that have never admitted priests among them. The _Independents_, of all the English sectaries, approach nearest to the _Quakers_ in fanaticism, and in their freedom from priestly bondage. The _Presbyterians_ follow after, at an equal distance, in both particulars. In short, this observation is founded in experience; and will also appear to be founded in reason, if we consider, that, as enthusiasm arises from a presumptuous pride and confidence, it thinks itself sufficiently qualified to _approach_ the Divinity, without any human mediator. Its rapturous devotions are so fervent, that it even imagines itself _actually_ to _approach_ him by the way of contemplation and inward converse; which makes it neglect all those outward ceremonies and observances, to which the assistance of the priests appears so requisite in the eyes of their superstitious votaries. The fanatic consecrates himself, and bestows on his own person a sacred character, much superior to what forms and ceremonious institutions can confer on any other.