Relations of the barbarous ufage of fome 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 proteftant perfecution in Switzerland, Holland,

and England,

Effay the Fourth.

210 to 219

An Inquiry into the Causes why Romish Ecclefiaftics

are more cruel, and have been guilty of more

horrid barbarities, than other persons 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 thofe an-

cient and celebrated church-historians, Eufebius,

Sozomen, and Evagrius,
239 to 243

A few paffages of the fame nature from the lives of

faints,
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 rankest enthusiasm mistaken for the purest

and most 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 Proposals for

preventing it,

Effay the Sixth.

Of Everlasting Punishments,

286

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, diftin&t, 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 thefe fubjects, 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 fo 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

knowledge in general, that they fhall, on any account,
be fubjected so to fuffer,

333

That if the justice and glory of God require be should

punish finners and unbelievers with everlasting tor-

ments, then undoubtedly both justice and reafon require

alfo that it should be in the power of the former not to

fin, and of the latter to believe aright,

337

An inquiry if finners and unbelievers have this power,

-

-

338

And fuppofing they had this power, whether it is just or

reasonable that men should be eternally punished for

temporal faults?

342

That although archbishop Tillotfun did preach and

publifh a fermon to prove the eternity of bell-torments,

yet be feems, in that very ferman, to have given up

the doctrine,

348

Whether the fcriptures do or do not denounce everlasting

punishments, is controverted by divines and other

learned men,

ibid.

Suppofing, but by no means granting, that the fcriptures

do denounce thefe punishments, a question will then

arife, whether all parts of these writings were given

forth by divine inspiration,

349

That fome very ancient chriftians, as well as feveral of

the greatest and most learned modern divines, have

been clearly of opinion, that many parts of the fcrip-

tures were not written by divine revelation,

That they were not fo written, appears by an unbiased

view of feveral parts of the bible,

And is teftified by the fcriptures themselves,

349

353

369

If therefore any texts of fcripture do feem very much to

favour this doctrine of eternal punishments, whether

fuch

fuch texts may not be included among those parts of

Scripture which were not written by divine revelation?

349 and 378

That the belief of everlasting punishments is attended
with very few good, and many bad effects, 372 et feq.
On the whole, as this doctrine of eternal punishments
is apparently contrary to the effential attributes of
the Deity, it cannot therefore be true,

-

371

384

Some confiderations on evil, phyfical and moral,

Of a future ftate, and the diftinction between good and

bad men relating thereto,

That a virtuous and pious life is of infinite advantage

to mankind,

Effay the Seventh.

387

399

Of Faith, and Divine Revelation,

Effay the Eighth.

On the Influence of natural Temper,

An Oration in praise of Deceit and Lying,

401

422

440

A LETTER