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THE
CONTENTS.
A Letter to Mr. J. M.
A fecond Letter to the fame,
Effay the First.
Of Cruelty and of War,
Of cruelty proceeding from natural temper,
And exercifed for diverfion or sport,
Page r
9
19
21
Of cruelty proceeding from covetousness or rapaciousness,
24
32
from exceffive anger and revenge, 36
from ambition; and producing wars, 43
The miferies, calamities, and deftruction occafioned by war, confidered and defcribed, ibid. and 52 to 59
King Lewis XIV of France, the author of great de-
folation and deftruction, by his ambition, inbumanity,
and the wars be occafioned,
A sketch of that prince's true character,
Effay the Second.
44
48 to 52
Some Prefervatives against Cruelty, and the de-
teftable Practice of making War unneceffarily,
propofed,
64 to 76
Characters of two good princes who were lovers of
peace,
76 to 82
Effay
Effay the Third.
Of Religious Cruelty,
Introduction,
Page 84
84 to 87
Of men's generally afcribing to the gods they worship,
the fame tempers, difpofitions, and paffions they expe-
rience in themselves; and many times their bodily
likenesses alfo,
Of Pagans believing their gods to be cruel,
89
92
Of the Hebrews or Jews believing the One God to be
cruel,
Of many Christians who believe the fame,
That Mohammedans believe the fame,
Expoftulation with those who thus think,
94
96
97
100
That men should be exceedingly careful what opinions
they entertain or teach concerning the Deity,
103
To believe or teach that God commands men to commit
acts of cruelty, is great impiety, and productive of
infinite mifchiefs,
107
The cruelty of mens facrificing mere animals, 118 to 122 The much greater cruelty of facrificing their own fpecies,
122
The origin and ill confequence of all bloody facrifices,
Some accounts of buman facrifices,
1.17 to 121
123 to 130
Of
Of mens inhuman treatment of one another on account of
their different fentiments in religion, and different
forms of worship,
Page 130
A fhort account what fome of the religious differences
among Chriftians confift in, and how well they have
been understood by the generality of those who disputed
about them, 135 to 152
Inftances of the outrageous treatment, and shocking cru-
elties, which too many of thofe called Chriftians have
been guilty of one towards another, on account of
their religious differences,
Eminent and orthodox faints and fathers of the church great perfecutors,
Arians fo likewife,
-
155
152
161
That the church did not fully attain ber triumphant ftate,
nor the clergy arrive at a plenitude of power, 'till the
principal part of the Roman empire was converted
to christianity, and the pope acknowledged as uni-
verfal bishop, 164
The wicked and tyrannical ufe that the popes and popish
clergy made of the power they obtained, particularly
over fovereign princes who refused or fcrupled to
obey them,
Some inftances of this,
165
166 to 171
That most Roman Catholic princes have very readily
complied with the pope's commands to perfecute their
fubje&ts,
Divers inftances of their fo doing,
Of massacres on account of religion,
Six Of the inquifition, when fet up, and by whom,
A bort account of that infernal judicatory,
171
171 to 177
178 to 184
184 to 187
187 to 196
Relations
Relations of the barbarous usage of some particular per-
fons thereby,
197 to 200
Of the cruel manner of executing pretended criminals
who have been condemned to death by the inquifition,
202 to 205
Of perfecution by proteftants, especially by fome of the most
eminent reformers,
206 to 210
Of protestant perfecution in Switzerland, Holland, and England,
Effay the Fourth.
210 to 219
An Inquiry into the Caufes why Romish Ecclefiaftics
are more cruel, and have been guilty of more
horrid barbarities, than other perfons of a civi-
lized and learned education,
Supplement to the foregoing Effay.
220 to 228
Of the erroneous doctrines, fuperftitious ceremonies, and belief of falfe miracles inculcated by divers of the pri mitive fathers,
Some fpecimens of these,
229
230 to 237
A recital of three or four miracles related by those an-
cient and celebrated church-biftorians, Eufebius,
Sozomen, and Evagrius,
239 to 243
A few paffages of the fame nature from the lives of
Saints,
243 to 254
Specimens of the whimsical opinions of the fathers,
255 to 265
Of the abfurd interpretations of fcripture by fome of the
primitive fathers,
265 to 272
Of ridiculous and indecent questions which are common
in fchool-divinity,
272 to 274
Inftances
Inftances of the rankeft enthusiasm mistaken for the purest
and moft acceptable religion, and the highest flights
of madness for the trueft devotion,
Effay the Fifth.
274 to 285
Further Thoughts concerning Perfecution on ac-
count of Religion; and fome Propofals for x
preventing it,
286
Effay the Sixth.
Of Everlasting Punishments,
317
That this opinion has been invented or propagated by
different perfons for different purposes,
319
Some of the principal arguments usually urged in fupport
of this doctrine,
Thefe arguments confidered,
319 to 321
321 et feq.
That if all men are liable to be eternally punished, but
may nevertheless, by certain means, obtain eternal
happiness, then undoubtedly God would give to all
men a clear, diftinct, and certain knowledge, what
faults, failures, or fins they are thus to be punished
for; and by what means they may avoid everlasting
mifery, and gain everlasting felicity, 324
That by the different and contradictory opinions enter-
tained by men on these subjects, it is evident God has
not given this knowledge to all men,
Inftances of thefe different opinions,
325
325 to 332
That all men are so far from knowing particularly for
what faults, failures, or fins they are liable to be
eternally punished, that they have not so much as a
knowledge
a 3