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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rel="nofollow" href="#litres_trial_promo">Objection drawn from the Example of Moses, answer’d.

       ’Tis not irregular for a Legislator to make two Laws, one of which shall obstruct the Execution of the other.

      

       <xii> Idolatry was not punish’d by the Laws of Moses, otherwise than as Sedition against the State.

       Reflection on the Conduct of Elias.

       Four Differences between the Laws of Moses, and those of the Gospel.

       Chapter V. The fifth Objection: Protestants can’t reject the literal Sense of the Parable, without condemning the wisest Emperors and Fathers of the Church, and without condemning themselves; since they in some places don’t tolerate other Religions, and have sometimes punish’d Hereticks with Death: Servetus for example. The Illusion they are under who make this Objection. Particular Reasons against tolerating Papists.

       A Confutation of what is objected from the Example of the antient Emperors.

       The Weakness of the Emperor Theodosius, and his Prostitution to the Clergy.

       Considerations on the Conduct of those Protestant Princes who tolerate but one Religion.

       Sovereigns may prohibit the teaching of any thing contrary to the Civil Constitution.

       Upon this foot it may be permitted to make Laws against Popery.

       Comparison of a Non-Toleration of Papists and of Protestants.

       Reflection on a Passage of the Edict revoking that of Nants.

       Several Degrees of Non-Toleration consider’d.

       Chapter VI. Sixth Objection: The Doctrine of Toleration can’t chuse but throw the State into all kinds of Confusion, and produce a horrid Medly of Sects, to the Scandal of Christianity. The Answer. In what sense Princes ought to be nursing Fathers to the Church.

       Obscurity of our Knowledg.

       <xiii> If Diversity of Religions causes Evil to the State, it’s intirely owing to Non-Toleration.

       Duty of a Sovereign with respect to Innovators.

       How he ought to be a Nursing-Father to the Church.

       In what sense he does not bear the Sword in vain.

       Two Differences between a Robber or Murderer, and a Heretick who poisons Souls.

       Comparison between those who declaim against Hereticks, and those who shou’d make War upon a Prince, for having writ to their King in a Stile very respectful according to his own Notions, but affronting according to theirs.

       A Medly of Sects, a less Evil than the Butchery of Hereticks.

       Medly in the Church of Rome.

       Toleration of Sects consistent with the Publick Quiet under wise Princes.

       Chapter VII. The seventh Objection: Compulsion in the literal Sense cannot be rejected without admitting a general Toleration. The Answer to this, and the Consequence allow’d to be true but not absurd. The Restrictions of your Men of Half-Toleration examin’d.

       Proofs that Toleration ought to be general.

       1. In regard to Jews.

       2. In regard to Mahometans. The Advantage which wou’d accrue to the Gospel, by the Exchange of Missionarys betwixt the Turks and Christians.

       3. In regard to Pagans.

       4. In regard to Socinians.

       Remarks upon what is call’d Blasphemy.

       If those Hereticks call’d Blasphemers are punishable, there’s scarce any Sect which wou’d not be punishable by other Sects.

       Confutation of those who say, that such Heresys as destroy Fundamentals ought not to be tolerated.

       And of those who distinguish between Sects beginning, and Sects establish’d.

       <xiv> Chapter VIII. Eighth Objection: Compulsion in the literal Sense is maliciously misrepresented, by supposing it authorizes Violences committed against the Truth. The Answer to this; by which it is prov’d, that the literal Sense does in reality authorize the stirring up Persecutions against the Cause of Truth, and that an erroneous Conscience has the same Rights as an enlighten’d Conscience.

       ’Tis sometimes a less Disadvantage to dispute with Men of great Understandings than with those of small.

      

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