'Deists and freethinkers are generally considered as unbelievers; but upon examination they will appear to be men of the most resigned and implicit faith in the world; they would believe _transubstantiation_, but that it implies a believing in God; for they never resign their reason, but when it is to yield to something that opposes salvation. For the Deist's creed has as many articles as the Christian's, and requires a much greater suspension of our reason to believe them. So that if to believe things upon no authority, or without any reason, be an argument of credulity, the freethinker will appear to be the most easy, credulous creature alive. In the first place, he is to believe almost all the same articles to be false which the Christian believes to be true. 'Now, it may easily be shown that it requires stronger acts of faith to believe these articles to be false, than to believe them to be true. For, taking faith to be an assent of the mind to some proposition, of which we have no certain knowledge, it will appear that the Deist's faith is much stronger, and has more of credulity in it, than the Christian's. For instance, the Christian believes the resurrection of the dead, because he finds it supported by such evidence and authority as cannot possibly be higher, supposing the thing was true; and he does no more violence to his reason in believing it, than in supposing that God may intend to do some things, which the reason of man cannot conceive how they will be effected. 'On the contrary, the Deist believes there will be no resurrection. And how great is his faith, for he pretends to no evidence or authority to support it; it is a pure naked assent of his mind to what he does not know to be true, and of which nobody has, or can give him, any full assurance. So that the difference between a Christian and a Deist does not consist in this, that the one assents to things unknown, and the other does not; but in this, that the Christian assents to things unknown on account of evidence; the other assents to things unknown without any evidence at all. Which shows that the Christian is the rational believer and the Deist the blind bigot.' It is probable that Law, like other writers on the orthodox side, did not sufficiently take into account the service rendered by the Deists in arousing a spirit of inquiry. Free-thinking is right thinking, and 'it was a result of the Deistic controversy, which went far to make up many evils in it, that in the end it widened and enlarged Christian thought.'[64] The author's next and weakest work, _On the Unlawfulness of Stage Entertainments_ (1726), is mentioned elsewhere.[65]