awe, by the fear of invisible powers; unless mankind were then very different to what it is now: for I look upon the mass or body of our people here in England, to be as freethinkers, that is to say, as staunch unbelievers, as any of the highest rank. But I conceive some scattered notions about a superiour power, to be of singular use for the common people, as furnishing excellent materials to keep children quiet when they grow peevish, and providing topicks of amusement, in a tedious winternight.
Lastly, it is proposed, as a singular advantage, that the abolishing of christianity will very much contribute to the uniting of protestants, by enlarging the terms of communion, so as to take in all sorts of dissenters, who are now shut out of the pale, upon account of a few ceremonies, which all sides confess to be things indifferent: that this alone will effectually answer the great ends of a scheme for comprehension, by opening a large noble gate, at which all bodies may enter; whereas the chaffering with dissenters, and dodging about this or the others ceremony, is but like opening a few wickets, and leaving them at jar, by which no more than one can get in at a time, and that, not without stooping, and sideling, and squeezing his body.
To all this I answer, that there is one darling inclination of mankind, which usually affects to be a retainer to religion, though she be neither its parent, its godmother, or its friend; I mean the spirit of opposition, that lived long before christianity, and can easily subsist without it. Let us, for instance, examine wherein the opposition of sectaries among us consists; we shall find christianity to have
