|
|
Front Page Titles (by Subject) Obsolete or Unusual Words or Meanings - A Philosophical Commentary on These Words of the Gospel, Luke 14.23, 'Compel Them to Come In, That My House May Be Full'
Obsolete or Unusual Words or Meanings - Pierre Bayle, A Philosophical Commentary on These Words of the Gospel, Luke 14.23, ‘Compel Them to Come In, That My House May Be Full’ [1686]Edition used:A Philosophical Commentary on These Words of the Gospel, Luke 14.23, ‘Compel Them to Come In, That My House May Be Full’, edited, with an Introduction by John Kilcullen and Chandran Kukathas (Indianapolis: Liberty Fund, 2005).
About Liberty Fund:Liberty Fund, Inc. is a private, educational foundation established to encourage the study of the ideal of a society of free and responsible individuals. Copyright information:The copyright to this edition, in both print and electronic forms, is held by Liberty Fund, Inc.
Fair use statement:
This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes. It may not be used in any way for profit.
- Introduction
- A Note On the Present Translation
- A Philosophical Commentary On These Words of the Gospel According to St. Luke, Chap. XIV. Ver. 23: Advertisement of the English Publisher.;
- Part the First.
- Chapter I: That the Light of Nature, Or the First Principles of Reason Universally Receiv’d, Are the Genuin and Original Rule of All Interpretation of Scripture; Especially In Matters of Practice and Morality.
- Chapter II: First Argument Against the Literal Sense of the Words, Compel ’em to Come In, Drawn From Its Repugnancy to the Distinctest Ideas of Natural Light.
- Chapter III: Second Argument Against the Literal Sense, Drawn From Its Opposition to the Spirit of the Gospel.
- Chapter IV: The Third Argument Against the Literal Sense, Drawn From Its Cancelling the Differences of Justice and Injustice, and Its Confounding Vertue and Vice, to the Total Dissolution of Society.
- Chapter V: The Fourth Argument Against the Literal Sense, Drawn From Its Giving Infidels a Very Plausible and Very Reasonable Pretence For Not Admitting Christians Into Their Dominions, and For Dislodging ’em Wherever They Are Settl’d Among ’em.
- Chapter VI: The Fifth Argument Against the Literal Sense, Drawn From the Impossibility of Putting It In Execution Without Unavoidable Crimes. That It’s No Excuse to Say, Hereticks Are Punish’d Only Because They Disobey Edicts.
- 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.
- Chapter VIII: The Seventh Argument Against the Literal Sense, Drawn From Its Being Unknown to the Fathers of the Three First Centurys.
- 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.
- 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 Betw
- The Second Part.: Containing a Full Answer to All the Objections Which May Be Rais’d Against What Has Bin Before Demonstrated.the Second Part.: Containing a Full Answer to All the Objections Which May Be Rais’d Against What Has Bin Before Demonstrated.
- 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. an Inquiry Into the Nature of What They Callopiniatreté.58
- Chapter II: Second Objection, the Literal Sense Appears Odious, Only By Our Judging of the Ways of God From Those of Men. Tho the State That Men Are In, When They Act From Passion, Seems Likely to Lead ’em to Wrong Judgments, It Does Not Follow But God, B
- Chapter III: Third Objection: They Aggravate the Matter Maliciously, By Representing the Constraint Enjoin’d Byjesus Christ,under the Idea of Scaffolds, Wheel, and Gibbet; Whereas They Should Only Talk of Fines, Banishment, and Other Petty Grievances. the
- Chapter IV: The Fourth Objection: We Can’t Condemn the Literal Sense of the Words, Compel ’em to Come In, But We Must At the Same Time Condemn Those Laws Which God Gave the Jews, and the Conduct of the Prophets On Several Occasions. the Disparity, and Par
- 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 H
- 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
- 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 Exami
- 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 Th
- Chapter IX: An Answer to Some Objections Against What Has Bin Advanc’d In the Foregoing Chapter Concerning the Rights of an Erroneous Conscience. Some Examples Which Prove This Right.
- Chapter X: A Continuation of the Answer to the Difficultys Against the Rights of an Erroneous Conscience. an Examination of What They Say, That If Hereticks Retaliate On Those Who Persecute ’em, They Are Guilty of Injustice. Arguments to Prove, That a Fal
- Chapter XI: The Result From What Has Bin Prov’d In the Two Foregoing Chapters; and a Confutation of the Literal Sense, Let the Worst Come to the Worst.
- Part III.
- I.: St. Austin’s Words
- II.: St. Austin’s Words
- III.: St. Austin’s Words
- IV.: St. Austin’s Words
- V.: St. Austin’s Words
- VI.: St. Austin’s Words
- VII.: St. Austin’s Words
- VIII.: St. Austin’s Words
- IX.: St. Austin’s Words
- X.: St. Austin’s Words
- XI.: St. Austin’s Words
- XII.: St. Austin’s Words
- XIII.: St. Austin’s Words
- XIV.: St. Austin’s Words
- XV.: St. Austin’s Words
- XVI.: St. Austin’s Words
- XVII.: St. Austin’s Words
- XVIII.: St. Austin’s Words
- XIX.: St. Austin’s Words
- XX.: St. Austin’s Words
- XXI.: St. Austin’s Words
- XXII.: St. Austin’s Words
- XXIII.: St. Austin’s Words
- XXIV.: St. Austin’s Words
- XXV.: St. Austin’s Words
- XXVI.: St. Austin’s Words
- XXVII.: St. Austin’s Words
- XXVIII.: St. Austin’s Words
- XXIX.: St. Austin’s Words
- XXX.: St. Austin’s Words
- XXXI.: St. Austin’s Words
- XXXII.: St. Austin’s Words
- XXXIII.: St. Austin’s Words Letter 164,148 to Emeritus.
- XXXIV.: St. Austin’s Words Letter 166,152 to the Donatists.
- XXXV.: St. Austin’s Words Ibid.
- XXXVI.: St. Austin’s Words Letter 204,154 to Donatus.
- XXXVII.: St. Austin’s Wordsibid.
- XXXVIII.: St. Austin’s Words Ibid.
- XXXIX.: St. Austin’s Words Ibid.
- Xl.: St. Austin’s Words Letter 167,160 to Festus.
- The Fourth Part, Or a Supplement to the Philosophical Commentary On These Words of Jesus Christ,compel ’em to Come In.
- The Preface<503>
- Chapter I: General Considerations On St. Austin’s Argument In Defence of Persecution; Shewing, That He Offers Nothing Which May Not Be Retorted, With Equal Force, Upon the Persecuted 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 Ag
- Chapter III: The New Confutation of the Fore-mention’d Answer Continu’d, and Supported By Two Considerable 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
- Chapter VI: A Parallel Between a Judg Who Shou’d 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.
- 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’
- 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 Chin
- 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 Ot
- 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 In
- Chapter XIV: Examples Shewing That Men Continue In Their Errors Against the Interests 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.
- Chapter XVIII: A Discussion of Three Other Difficultys.first Difficulty. Knowing the Obliquity of the Motive, Is Not Necessary Towards Denominating an Action Evil.
- Chapter XIX: The Conclusion of the Answer to the Fourth Disparity.
- Chapter XX: The Conclusion and Summary View of the General Consideration, Hinted At In the Title of the First Chapter.
- Chapter XXI: An Answer to a New Objection: It Follows From My Doctrine, That the Persecutions Rais’d Against the Truth Are Just; Which Is Worse Than What the Greatest Persecutors Ever Pretended.
- Chapter XXII: That What Has Bin Lately Prov’d, Helps Us to a Good Answer to the Bishop of Meaux Demanding a Text, In Which Heresys Are Excepted Out of the Number of Those Sins, For the Punishing of Which God Has Given Princes the Sword.
- Chapter XXIII: A Summary Answer to Those Who Fly to Grace For a Solution of These Difficultys.
- Chapter XXIV: Whether the Arguments For the Truth Are Always More Solid Than Those For Falshood.
- Chapter XXV: A New Confutation of That Particular Argument of St. Austin, Drawn From the Constraint Exercis’d By a Good Shepherd On His Sheep.
- Chapter XXVI: A Small Sketch, Representing the Enormitys Attending the Doctrine of Compulsion By Some New Views, As the Destroying the Rights of Hospitality, Consanguinity, and Plighted Faith.
- Chapter XXVII: That Sodomy Might Become a Pious Action, According to the Principles of Our Modern Persecutors.
- Chapter XXVIII: An Examination of What May Be Answer’d to the Foregoing Chapter.
- Chapter XXIX: The Surprizing Progress Which the Doctrine of Compulsion Has Made In the World Over Many Centuries, Tho So Impious and Detestable. Reflections On This.
- Chapter XXX: That the Spirit of Persecution Has Reign’d, Generally Speaking, More Among the Orthodox, Since Constantine’s Days, Than Among Hereticks. Proofs of This From the Conduct of the Arians.
- Chapter XXXI: That the First Reformers In the Last Age Retain’d the Doctrine of Compulsion.
- Appendixes
- The Language of the Translation
- Obsolete Or Unusual Words Or Meanings
- Bayle’s Use of Logic
- Religious and Philosophical Controversies
- Faith and Heresy
- Trinity and Incarnation
- Grace, Original Sin, Predestination
- The Eucharist
- Church and State
- The Rule of Faith
- Reason the Fundamental Rule
- The Bible
- Philosophical Controversies
- Alterations to the 1708 Translation
Obsolete or Unusual Words or Meanings
The translation uses many colloquialisms to express scorn. Their precise meaning is often uncertain, but unimportant; their general meaning is clear enough from the context: “no better than a Cheat or Sharper at the bottom”; “a band of Ruffians, Cut-throats, Hell-hounds”; “Who, I say, is not in a Sweat, to think what a swadder these Authors must be in”: - •“Acted” may mean “actuated,” “motivated.” Examples: “Persons acted by an indiscreet Zeal”; “many of those who advise Kings to confiscate the Estates of Sectarys, are acted by Avarice.”
- •“Admire” may mean “marvel,” without any suggestion of approval. Example: “one can never enough admire, that in a Country where there are so many good Pens, so many vile Justifications shou’d be suffer’d to pass.”
- •“Austin” is the old-fashioned English form of St. Augustine’s name.
- •“Barratry” means stirring up or perpetuating disputes or quarrels. Example: “these tedious Controversys; in which there’s a deal of Barratry” (meaning argumentative ingenuity misapplied to keep a controversy going when it should be settled).
- •“Catechise” means “catechism.” Example: “to make him resume the Doctrines of his Catechise.”
- •“Challenge” may mean “claim.” Example: “a Man, who might otherwise challenge some regard, forfeits all Pretence to it when he shews himself an errand Opiniater.”
- •“Competency” may mean “sufficiency.” Example: “it’s as absurd to say, that such an Explication is a Competency for the Conviction of such an Understanding” (i.e. that such an explanation is enough to convince such an understanding).
- •“Complexion” may mean “temperament.” Example: “the Gnawings of Hunger which a Mother … sees her Children suffer before her eyes, are altogether as sharp as the Pains of the Rack, and sharper perhaps in some Complexions than the Rack it self.”
- •“Conceit” may mean “concept” or “conception.” Examples: “a very odd medly of contradictory Conceits”; “it’s a most ridiculous Conceit, that only the Orthodox are allow’d to persecute.”
- •“Demean” may mean “behave.” Examples: “if he’l demean himself wisely”; “demeaning themselves civilly otherwise.”
- •“Doubt but” means “doubt that.” Examples: “Tho I don’t doubt but there are still brave Spirits”; “there’s no manner of doubt but they will introduce”; “I make no doubt, were there such another Process before the Magistrates of Geneva at this day, but they wou’d be very cautious.”
- •“Elogy” means not “elegy” but “eulogy.” Example: “honor’d with Elogys, Acclamations, Benedictions, or most humble Addresses of Thanks.”
- •“Expedient” as an adjective means “useful,” as a noun “a means,” not necessarily with any suggestion of lack of principle. Examples: “if they conceive it expedient for the Peace of the State”; “if the Expedient be a thing in its own nature indifferent, and which if the worst came to the worst cou’d have no ill consequence, he ought forthwith to try it.”
- •“Illapses” means “gentle influences.” Example: “those Irradiations of the Law eternal, those Illapses of unalterable Order.”
- •“Jealousy” may mean “suspicion.” Example: “and where their Numbers or Force give no Jealousy.”
- •“Just” may mean “accurate,” “well-adjusted,” “appropriate,” or “well-founded.” Examples: “to settle its just and proper Sense”; “does not always reason justly, because his Notions in one place do not perhaps nicely fall in with his Notions in another”; “computing the just Proportion between the Crueltys of antient and modern Persecutions”; “who can’t say three words together with any Justness”; “the Consequence follow’d justly and necessarily from their false Principle”; “I here shew, by just Examples.”
- •“Objectively” means not “in reality,” but almost the opposite, “as an object in the mind.” Examples: “it suffices, that it be objectively the same, I mean, that it appear so”; “For the Sharper has not the least Right or Authority, as existing outside the Mind of the Servant, but as he is objectively in the Servant’s Mind; that is, to express my self more intelligibly, all his Right consists in the Idea, or in the Persuasion the Servant is under, that this Sharper is a faithful Messenger from his Master”; “but objectively true, or, which is the same thing in plainer terms; which appears true to us.”
- •“Obnoxious to” means “liable to.” Example: “if Hereticks were indeed made obnoxious to the Sword of the Magistrate.”
- •“Physical” may mean “natural” (as opposed to voluntary), without the thing necessarily being material. Examples: “it’s at best only a physical Good or Evil, which confers no moral Worth on Actions”; “can make no difference betwixt two Acts of the human Will exactly the same as to their physical Entity”; “ ’tis a physical Perfection at least (if it be improper to call it a moral one, because antecedent to any free and reasonable Choice) to love what they take to be Truth”; “distinguishing between that which is physical in the Acts of our Soul, and that which is moral.”
- •“Prejudice” may mean “injury,” or it may mean “initial opinion” or “presumption” without implication of unfairness. Examples: “an Usurpation in prejudice of the Members of the true Church; in prejudice of the true Children”; “a Treatise intitled, Proofs and Prejudices in favor of the Christian Religion”; “an Argument, or a very strong Prejudice at least.”
- •“Pretend,” “Pretension” may mean “claim,” often without any suggestion of untruth; “supposing the pretensions” means “assuming the truth of the claims.” Examples: “not by a bare Pretension”; “you have not prov’d your Pretensions as yet”; “these are the Protestants, or at least pretend to be”; “to pretend this, is so far from being a Sign that one is lost to all shame, that not to pretend it, one must have lost all his Senses”; “But by supposing the Pretensions of the Protestants, their most extreme Rigors are in the order of human things.”
- •“Resume” may mean “recapitulate.” Examples: “St. Austin here resumes the formerly-confuted Examples”; “to make him resume the Doctrines of his Catechise.”
- •“Topick” means “a source or underlying principle of arguments.” Examples: “as long as a Heretick owns the Scripture as his Topick, and Magazin of all his Proofs”; “the true Topick of this Question was not Known in those days; I mean, the Principles and Source of the Arguments.”
|