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

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Orthodox.

       Chapter II. A Confirmation of the foregoing Chapter, chiefly by a new Confutation of the Answer alledg’d at every turn against my Reasonings; to wit, That the true Church alone has a Right to dispense with the natural Rule of Equity, in her Proceedings against Hereticks.

       Chapter III. The new Confutation of the fore-mention’d Answer continu’d, and supported by two con-<xxxiv>siderable Examples.

       Chapter IV. Another way of considering this second Example.

       Chapter V. An Answer to the first Disparity which may be alledg’d against my Examples; to wit, That Hereticks, in giving an Alms, do well, because they give it to those to whom God intended it shou’d be given; but do ill, in compelling to come in, because this Command relates only to those who are in Error. I here shew, by just Examples, that Heretick Judges wou’d obey God in punishing the Orthodox, if the Principle of Persecutors hold good.

       Chapter VI. A Parallel between a Judg who shou’d mistakenly punish the Innocent, and acquit the Guilty, from an Error in point of Fact, and a Heretick Judg who shou’d condemn the Orthodox.

       Chapter VII. Whether Heretical Ecclesiasticks may be blam’d for having a hand in the Trials and Condemnation of the Orthodox.

       Chapter VIII. An Abstract of the Answer to the first Disparity.

       Chapter IX. That a Judg who condemns an innocent Person, and acquits a Malefactor, sins not, provided he act according to Law.

       Whether Judges that do not discover the Truth are possess’d with any criminal Passion.

       Whether a Man, who is sensible he has not profound Knowledg and a sharp Wit, is oblig’d to renounce the Judicature.

       Confirmation of these Particulars by a Parallel between Judges and Physicians.

       <xxxv> Chapter X. An Answer to a second Disparity; to wit, That when a Judg gives Sentence against a Person falsly accus’d of Murder, it’s an Ignorance of Fact; whereas if he condemns as Heresy, what is really Orthodox, it’s an Ignorance of Right. I shew that it’s as hard to discover the Truth in Charges of Heresy, as in those for Murder.

       The Dispute of Jansenism consider’d as to Fact.

       The same as to Right.

       Whether discussing the Fathers may be dispens’d with.

       Whether ’tis easy to give the Definition of Heresy.

       Chapter XI. An Answer to a third Disparity; which is, That in Criminal Trials, the Obscurity arises from the thing it self; whereas in those of Heresy, it proceeds from the Prepossession of the Judges. I answer, That even disinterested Judges, as the Chinese Philosophers for example, wou’d find our Controversys more intricate, and harder to be decided, than Civil or Criminal Causes.

       Supposition of a Conference between Ministers and Missionarys before Chinese Philosophers.

       Chapter XII. A particular Consideration of one of the Causes which renders the Controversys of these times so cross and intricate; to wit, That the same Principles which are favorable against one sort of Adversarys, are prejudicial in our Disputes with others.

       Chapter XIII. An Answer to the fourth Disparity; which is, That when a Judg is deceiv’d in a Cause of Heresy, he is guilty in the sight of God; because the Error in this Case proceeds from a Principle of Corruption, which perverts the Will: an Evil not incident to a Judg, who is deceiv’d in Trials for Murder or Adultery. I shew, that were this the Case, each Sect wou’d be oblig’d to believe, that those of other opposite Sects never pray’d for the Assistance of God’s <xxxvi> Spirit to direct ’em in reading his Holy Word.

       A Preliminary Observation to be remember’d in due time and place.

       Chapter XIV. Examples shewing that Men continue in their Errors against the Interest of Flesh and Blood, and their own Inclinations.

       Chapter XV. That the Persuasion of the Truth of a Religion, which Education inspires, is not founded on a Corruption of Heart.

       Chapter XVI. That the strong Belief of a Falshood, attended even with the rejecting those Suspicions which sometimes arise in our Minds that we are in an Error, does not necessarily proceed from a Principle of Corruption.

       Chapter XVII. An Answer to what is objected, That all Errors are Acts of the Will, and consequently morally evil. The Absurdity of this Consequence shewn; and a Rule offer’d for distinguishing Errors, which are morally evil, from those which are not.

       What Judgment ought to be made of those who will not enter into Dispute.

       Of what Importance ’tis to avoid confounding in our Minds the Moral with the Physical.

       Chapter XVIII. A Discussion of three other Difficultys.

       First Difficulty. Knowing the Obliquity of the Motive, is not necessary towards denominating an Action evil.

       Second Difficulty. If we were not Sinners, we shou’d not mistake Truth for Falshood, and contrariwise.

       Third Difficulty. St. Paul in the fifth Chapter to the Galatians, reckons Heresys among the Works of the Flesh, which damn those who commit ’em.

      

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