A Philosophical Commentary on These Words of the Gospel, Luke 14:23, “Compel Them to Come In, That My House May Be Full”. Pierre Bayle

quarter his Soldiers on whom he pleases.

       And of those who say, that the Hugonots have disobey’d Edicts.

       A Right to constrain is the total Subversion of the Decalogue.

       The reciprocal Ravage of different Partys, and the continual Source of Civil Wars.

Chapter V. The Fourth Argument against the Literal Sense, drawn from its giving Infidels a very plausible and very reasonable Pretence for not admitting <viii> Christians into their Dominions, and for dislodging ’em wherever they are settled among ’em.

       All People are oblig’d to give those a hearing who promise to discover to ’em the true Religion.

       A Supposition of the Demand which the Emperor of China ought to make from the Pope’s Missionarys.

       And of their Answer.

       A Confutation of those who might say, there wou’d be no necessity of letting the Emperor of China know, that Jesus Christ had commanded Restraint.

       The infamous Reflection on Christianity, in case this Order were conceal’d till the proper time for its Execution.

Chapter VI. The fifth Argument against the Literal Sense, drawn from the Impossiblity of putting it in execution without unavoidable Crimes. That it’s no Excuse to say, Hereticks are punish’d only because they disobey Edicts.

       A general Draught of the Crimes complicated in the last Persecution.

       A Case of Conscience to propose to the Confessors of those who dragoon the Protestants.

       Sins of the Churchmen in this Persecution.

       Confutation of those who might say, they cou’d not foresee these Disorders; and that tho Jesus Christ foresaw them, he commanded this Doctrine to be preach’d.

       And of those who say, that the Success of Dragooning is a Reparation for the Mischief of it.

       And of those who say, they have only put the Laws in execution against the Disobedient.

       Necessary Conditions of a Law.

       An essential Defect of Power in Sovereigns, to make Laws in Matters of Religion.

       An Instance against the Opponents, taken from some Laws of the Great Duke of Muscovy, &c.

Chapter VII. The Sixth Argument against the Literal Sense, drawn from its depriving the Christian Religion of a main Objection against the Truth of Mahometism.

       <ix> Mr. Diroys’s Reasoning against the Mahometans, turn’d upon the Papists.

Chapter VIII. The seventh Argument against the Literal Sense, drawn from its being unknown to the Fathers of the three first Centurys.

       Doctrine of the Fathers upon Persecution.

Chapter IX. The eighth Argument against the Literal Sense, drawn from its rendring the Complaints of the first Christians against their Pagan Persecutors all vain.

       A Supposition of a Conference between Deputys of the Primitive Church, and some Ministers of the Emperors.

Chapter X. The ninth and last Argument against the Literal Sense, drawn from its tending to expose true Christians to continual Violences, without a possibility of alledging any thing to put a stop to ’em, but that which was the ground of the Contest between the Persecutors and the Persecuted: And this, as ’tis but a wretched begging the Question, cou’d not prevent the World’s being a continual Scene of Blood.

       Consideration of what wou’d happen between Sect and Sect among Christians.

       The ridiculous Answer to this, That they have Truth on their side.

The Second Part.

Chapter I. First Objection, That Violence is not design’d to force Conscience, but to awaken those who neglect to examine the Truth. The Illusion of this Thought, and Inquiry into the Nature of what they call Opiniatrete.

       <x> How the Passions are Obstacles in a Search after Truth.

       That Persecutors, forcing People to examine, put ’em into a condition which makes ’em incapable of chusing well.

       What might be objected to the Wisdom of Jesus Christ, if he had ordain’d Persecution as a Preparatory to Examination.

       That Persecutions wou’d be fruitless, if not intended to force Conscience.

       Examination of what is call’d Obstinacy, and the Impossibility of distinguishing it from Constancy.

      

Скачать книгу