281 Whether there be not a wide difference between the profits going to augment the national stock, and being divided among private sharers? And whether, in the former case, there can possibly be any gaming or stock-jobbing?
289 Whether, therefore, it doth not greatly concern the State, that our Irish natives should be converted, and the whole nation united in the same religion, the same allegiance, and the same interest? and how this may most probably be effected?
291 Whether there have not been Popish recusants? and, if so, whether it would be right to object against the foregoing oath, that all would take it, and none think themselves bound by it?
292 Whether those of the Church of Rome, in converting the Moors of Spain or the Protestants of France, have not set us an example which might justify a similar treatment of themselves, if the laws of Christianity allowed thereof?
293 Whether compelling men to a profession of faith is not the worst thing in Popery, and, consequently, whether to copy after the Church of Rome therein, were not to become Papists ourselves in the worst sense?
294 Whether, nevertheless, we may not imitate the Church of Rome, in certain places, where Jews are tolerated, by obliging our Irish Papists, at stated times, to hear Protestant sermons? and whether this would not make missionaries in the Irish tongue useful?
295 Whether the mere act of hearing, without making any profession of faith, or joining in any part of worship, be a religious act; and, consequently, whether their being obliged to hear, may not consist with the toleration of Roman Catholics?
296 Whether, if penal laws should be thought oppressive, we may not at least be allowed to give premiums? And whether it would be wrong, if the public encouraged Popish families to become hearers, by paying their hearth-money for them?
297 Whether in granting toleration, we ought not to distinguish between doctrines purely religious, and such as affect the State?
298 Whether the case be not very different in regard to a man who only eats fish on Fridays, says his prayers in Latin, or believes transubstantiation, and one who professeth in temporals a subjection to foreign powers, who holdeth himself absolved from all obedience to his natural prince and the laws of his country?
who is even persuaded, it may be meritorious to destroy the powers that are?
299 Whether, therefore, a distinction should not be made between mere Papists and recusants? And whether the latter can expect the same protection from the Government as the former?
300 Whether our Papists in this kingdom can complain, if they are allowed to be as much Papists as the subjects of France or of the Empire?
303 Whether every plea of conscience is to be regarded? Whether, for instance, the German Anabaptists, Levellers, or Fifth Monarchy men would be tolerated on that pretence?
304 Whether Popish children bred in charity schools, when bound out in apprenticeship to Protestant masters, do generally continue Protestants?
306 Whether if the parents are overlooked, there can be any great hopes of success in converting the children?
312 Whether there be any nation of men governed by reason? And yet, if there was not, whether this would be a good argument against the use of reason in pubic affairs?
315 Whether one, whose end is to make his countrymen think, may not gain his end, even though they should not think as he doth?
316 Whether he, who only asks, asserts? and whether any man can fairly confute the querist?
317 Whether the interest of a part will not always be preferred to that of the whole?
Part II
5 Whether it can be reasonably hoped, that our state will mend, so long as property is insecure among us?
6 Whether in that case the wisest government, or the best laws can avail. us?
7 Whether a few mishaps to particular persons may not throw this nation into the utmost confusion?
8 Whether the public is not even on the brink of being undone by private accidents?
11 Whether therefore it be not high time to open our eyes?
24 Whether private ends are not prosecuted with more attention and vigour than the public? And yet, whether all private ends are not included in the pubic?
25 Whether banking be not absolutely necessary to the pubic weal?
26 Whether even our private banks, though attended with such hazards as we all know them to be, are not of singular use in defect of a national bank?
28 Whether the mystery of banking did not derive its original from the Italians? Whether this acute people were not, upon a time, bankers over all Europe? Whether that business was not practised by some of their noblest families who made immense profits by it, and whether to that the house of Medici did not originally owe its greatness?
30 Whether at Venice all payments of bills of exchange and merchants' contracts are not made in the national or pubic bank, the greatest affairs being transacted only by writing the names of the parties, one as debtor the other as creditor in the bank-book?
31 Whether nevertheless it was not found expedient to provide a chest of ready cash for answering all demands that should happen to be made on account of payments in detail?
32 Whether this offer of ready cash, instead of transfers in the bank, hath not been found to augment rather than diminish the stock thereof?
33 Whether at Venice, the difference in the value of bank money above other money be not fixed at twenty per cent?
34 Whether the bank of Venice be not shut up four times in the year twenty days each time?
35 Whether by means of this bank the public be not mistress of a million and a half sterling?
37 Whether we may not hope for as much skill and honesty in a Protestant Irish Parliament as in a Popish Senate of Venice?
39 Whether besides coined money, there be not also great quantities of ingots or bars of gold and silver lodged in this bank?
41 Whether it be not true, that the bank of Amsterdam never makes payments in cash?