thinker, any farther than as he differs from the received doctrines of religion. Where a man falls in, though by perfect chance, with what is generally believed, he is in that point a confined and limited thinker; and you shall see by and by, that I celebrate those for the noblest freethinkers in every age, who differed from the religion of their countries in the most fundamental points, and especially in those which bear any analogy to the chief fundamentals of religion among us.
Another trick of the priests is, to charge all men with atheism, who have more wit than themselves; which therefore I expect will be my case for writing this discourse. This is what makes them so implacable against Mr. Gildon, Dr. Tindal, Mr. Toland, and myself; and when they call us wits atheists, it provokes us to be freethinkers.
Again: the priests cannot agree when their Scripture was written. They differ about the number of canonical books, and the various readings. Now those few among us who understand Latin, are careful to tell this to our disciples, who presently fall a freethinking, that the Bible is a book not to be depended upon in any thing at all.
There is another thing, that mightily spreads freethinking, which I believe you would hardly guess. The priests have got a way of late of writing books against freethinking; I mean, treatises in dialogue, where they introduce atheists, deists, scepticks, and Socinians, offering their several arguments. Now these freethinkers are too hard for the priests themselves in their own books. And how can it be otherwise? For, if the arguments usually offered by atheists are fairly represented in these books, they
