of their essential hostility to the reigning religious ethic. Such polemic marks a new stage in rationalistic propaganda. Swift, writing in 1709, angrily proposes to "prevent the publishing of such pernicious works as under pretence of freethinking endeavour to overthrow those tenets in religion which have been held inviolable in almost all ages." [724] But his further protest that "the doctrine of the Trinity, the divinity of Christ, the immortality of the soul, and even the truth of all revelation, are daily exploded and denied in books openly printed," points mainly to the Unitarian propaganda. Among freethinkers he names, in his Argument Against Abolishing Christianity (1708), Asgill, Coward, Toland, and Tindal. But the first was an ultra-Christian; the second was a Christian upholder of the thesis that spirit is not immaterial; and the last, at that date, had published only his Four Discourses (collected in 1709) and his Rights of the Christian Church, which are anti-clerical, but not anti-Christian. Prof. Henry Dodwell, who about 1673 published Two Letters of Advice, I, For the Susception of Holy Orders; II, For Studies Theological, especially such as are Rational, and in 1706 an Epistolary Discourse Concerning the Soul's Natural Mortality, maintaining the doctrine of conditional immortality, [725] which he made dependent on baptism in the apostolical succession, was a devout Christian; and no writer of that date went further. Dodwell is in fact blamed by Bishop Burnet for stirring up fanaticism against lay-baptism among dissenters. [726] It would appear that Swift spoke mainly from hearsay, and on the strength of the conversational freethinking so common in society. [727] But the anonymous essays of Shaftesbury which were issued in 1709 might be the immediate provocation of his outbreak. [728]