Here first, I observe how difficult it is to get rid of a phrase, which the world is once grown fond of, though the occasion that first produced it, be entirely taken away. For several years past, if a man had but an ill-favoured nose, the deep-thinkers of the age would some way or other contrive to impute the cause to the prejudice of his education. From this fountain were said to be derived all our foolish notions of justice, piety, love of our country, all our opinions of God, or a future state, Heaven, Hell, and the like: And there might formerly perhaps have been some pretence for this charge. But so effectual care has been taken to remove those prejudices, by an entire change in the methods of education, that (with honour I mention it to our polite innovators) the young gentlemen who are now on the scene, seem to have not the least tincture of those infusions, or string of those weeds; and, by consequence, the reason for abolishing nominal Christianity upon that pretext, is wholly ceased. For the rest, it may perhaps admit a controversy, whether the banishing of all notions of religion whatsoever, would be convenient for the vulgar. Not that I am in the least of opinion with those who hold religion to have been the invention of politicians, to keep the lower part of the world in 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 superior power to be of singular use for the common people, as furnishing excellent materials to keep children quiet when they grow peevish, and providing topics of amusement in a tedious winter-night. Lastly, 'tis 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 t'other 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.[16] [Footnote 16: "In this passage," says Scott, "the author's High Church principles, and jealousy of the Dissenters, plainly shew themselves; and it is, perhaps, in special reference to what is here said, that he ranks it among the pamphlets he wrote in opposition to the party then in power." [T. S.]]