 In section 3 Collins takes up various objections to free-thinking. To suppose that all men have a right to think freely on all subjects is to suppose that they have the capacity to do so. But they do not. So it is absurd to think that they have a duty to think freely. Collins replies that to suppose a right to a thing “also implies a Right in him to let it alone, if he thinks fit” (Collins 1713 [1984: 100). As for free-thinking being a duty, Collins responds that it is so only in cases where those who contend “for the Necessity of all Men’s assenting to certain Propositions, must allow that men are qualify’d to do so” (ibid.). If it were the case that the great bulk of mankind lacked the capacity to think freely on matters of speculation, then the priests should conclude that men should in no way be concerned about truth and falsehood in speculative matters. In short, they should hold no opinion. Even in this case, however, the right to think freely would remain untouched in those disposed to think freely. The second objection is that to encourage free-thinking “will produce endless Divisions of Opinion and by consequence Disorders in Society”. Collins suggests that the consequence is false and that any remedy is worse than the disease. Third, free-thinking may lead to atheism. Collins points out that many divines hold that there never was a real atheist in the world while Bacon holds that contemplative atheists are rare. Still, even if free-thinking were to produce many atheists, the number of those who are superstitious or enthusiastic that will be produced in the absence of free-thinking is even greater. And these are worse evils for society than atheism. Fourthly, priests are the experts who are to be relied upon in their subject as doctors and lawyers are to be relied upon in theirs. Collins argues that the analogy between doctors and lawyers and priests does not hold. First, while doctors and lawyers act for us, we need not believe the principles or opinions on which one prescribes and the other acts. But in matters of religion, “I am obliged to believe certain opinions myself. No man’s belief will save me except my own” (Collins 1713: 109). Finally, free-thinkers are “the most infamous, wicked and senseless of all mankind” (Collins 1713: 118). Collins answers this objection in various ways—arguing that in fact free-thinking makes one virtuous. He ends by listing a variety of men he considers free-thinkers whose moral character was impeccable—Socrates, Plato, Aristotle, Epicurus, Plutarch, Cicero, Varo and others among the ancients. Among the moderns he includes, Bacon, Hobbes and Archbishop Tillotson.