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Is it not therefore probable that a low diet, with bleeding, purging, or some other fuitable evacuations, might be excellent remedies for this intemperate and preternatural beat? Undoubtedly many peccant humours, which break out in a kind of morbid zeal; might, as well as enthusiasm and fanaticism, be carried off by physical applications and a proper regimen.
About the middle of the last century, when the disease of enthusiasm was very epidemic, and the rage of zeal ran to distraction, a quaker went to Rome to convert the pope, and was admitted to audience : immediately after which the pope ora dered his chief physician to take the utmost care of the poor man, and when cured that he should be sent to his own country, and no injury whatever offered to him. In this action the pope certainly thewed as much humanity as knowledge of human nature.
Happy would it have been, if all popes, and all others in authority, had behaved in the same mild and charitable manner, and that no violence or cruelties had ever been exercised upon innocent and well-meaning enthusiasts. But as to botheaded zealots, who are naturally inclined to mischief, beside the salutary, methods above-mentioned, it is absolutely necesary for the peace and
safety of fociety, as well as for their own particular benefit, that they should be kept under proper restraint, and never be trusted with power; for power would
greatly increase their most desperate symptoms, and
in such bands be attended with extreme ill conse✓ quence to the public. If Becket and Laud, instead
of being thus armed, had been put under a proper regimen, and sent to such a place as Bedlam, it might have been of kngular service to themselves, and would have prevented infinite evils which this nation suffered by their mad and outrageous behaviour.
This preface being lengthened beyond what was at first intended, very little more will be added.
If the Author of these Esays, because he has called in question
some opinions commonly received as orthodox, should be aspersed with being a profligate person, and writing with a view of encouraging licentiousness, he hopes his manner of life will disprove the former, and that what he now offers to the public will demonstrate the latter to be false.—He hath on this occafon examined his own beart with all possible strictness and impartiality, and is well assured that the principal, if not the only motive of what he has here written, is a sincere desire to dissuade men from the practice of cruelty of all kinds; to prevail with them to form rational, and, as much as in them lies, worthy opinions concerning the Deity and the methods of worshipping bim; and consequently the writer's real intention is to promote humanity, virtue, piety, and true religion.
C Ο Ν Τ Ε Ν
N T S.
A Letter to Mr. 7. M.
Effay the First. Of Cruelty and of War,
19 Of cruelty proceeding from natural temper, And exercised for diversion or sport,
24 Of cruelty proceeding from covetoufness or rapaciousness,
32 - from excessive anger and revenge, 36
- from ambition; and producing wars, 43 The miseries, calamities, and destruction occafioned by
war, considered and described, ibid. and 52 to 59 King Lewis XIV of France, the author of great defolation and destruction, by bis ambition, inbumanity, and the wars be occafioned,
44 A sketch of that prince's true character,
48 to 52
Effay the Second.
Some Preservatives against Cruelty, and the de
testable Practice of making War unnecessarily, proposed,
64 to 76 CbaraEters of two good princes who were lovers of peace,
76 to 82
Effay the Third. Of Religious Cruelty,
Page 84 Introduction,
84 to 87 Of mens generally ascribing to the gods they worship,
the same tempers, dispositions, and passions they experience in themselves; and many times their bodily
likenesses also, Of Pagans believing their gods to be cruel,
92 Of the Hebrews or Jews believing the One God to be cruel,
94 Of many Christians who believe the fame, That Mohammedans believe the same,
-97 Expoftulation with those who thus think, 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 aits of cruelty, is great impiety, and produttive of infinite mischiefs,
102 Of the barbarous methods of worship frequently practised,
Of devotional cruelties exercised by Pagans upon thema
selves Of the like by Christians,
ibid. Instances of these,
112 to 117 The cruelty of mens sacrificing mere animals, 118 to 122 The much greater cruelty of sacrificing their own species,
The origir and ill confequence of all bloody facrifices,
117 to 121 Some accounts of human facrifices, 123 to 130
Of mens inbuman treatment of one another on account of
their different fentiments in religion, and different forms of worship, A short account what some of the religious differences
among Christians confift in, and how well they have been understood by the generality of those who disputed about them,
135 to 152 Instances of the outrageous treatment, and shocking cru
elties, which too many of tbofe called Christians have been guilty of one towards another, on account of their religious differences,
155 Eminent and orthodox saints and fathers of the church great persecutors,
152 Arians fo likewise,
161 That the church did not fully attain her triumphant state,
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 universal bishop,
164 The wicked and tyrannical use that the popes and popish
clergy made of the power they obtained, particularly over sovereign princes who refused or scrupled to obey them,
165 Some instances of this, That most Roman Catholic princes have very readily
complied with the pope's commands to persecute their subjects,
171 Divers instances of their so doing, 171 to 177 Of massacres on account of religion, 178 to 184 Of the inquisition, when set up, and by whom, 184 to 187 Afbort account of that infernal judicatory, 187 to 196
166 to 171