That literal Sense of Scripture which gives Infidels a just and reasonable ground for denying the Preachers of the Gospel, either Admittance, or an Abode in their Dominions, must needs be false.
Now the literal Sense of these words, Compel ’em to come in, gives Infidels this handle.
’Tis therefore false.
No one will dispute the Major: for where’s the sense of requiring on one hand, that all Men wou’d be converted to the Truth, and yet laying Obstacles in the way to render their Conversion impracticable? Wou’d not this be trifling cruelly with Mankind, and frustrating the ends of Providence, which aims at rendring Men inexcusable, unless they lay hold of the Opportunitys God is pleas’d to afford ’em?
Let’s therefore endeavor to prove the Minor.
Let us suppose for this purpose, that a Set of Missionarys from the Pope shou’d now for the first time present themselves in the great Empire of China to preach the Gospel, and that they were sincere enough to answer honestly to some Questions which might naturally be propos’d to ’em. At the same time I suppose a Principle, which, if rightly consider’d, can’t well be deny’d me, to wit, That every Man living, having experienc’d his own Proneness to Error, and that he sees, or fancys he sees, as Age comes on, the Falshood of a thousand things which had pass’d on him for true, <85> ought to be always dispos’d to hearken to those who offer’d him Instruction, even in Matters of Religion. I don’t except Christians out of this Rule; and I’m persuaded, shou’d a Fleet now arrive here from Terra Australis,46 with Persons aboard, who hearing we had entertain’d erroneous Opinions about the Nature and Worship of God, desir’d a Conference with us on these points, that it wou’d not be amiss to hear ’em out, not only as this might be a means of delivering them from the Errors we shou’d certainly think ’em in, but also because it is not impossible, that we shou’d benefit by their Knowledg; since we ought to entertain so vast and worthy an Idea of Almighty God, as to expect he will increase our Knowledg infinitely, and by an infinite Variety of Degrees and Methods. Now as we are all persuaded, that the People of Terra Australis wou’d be oblig’d to hear our Missionarys on their bare general Proposition of undeceiving ’em in matters of Religion, so we ought to think our selves under the same Obligation, with regard to Persons coming from Terra Australis: For the Obligation on their side cou’d not be bas’d on the Expectation that our Missionarys wou’d bring them the Truth, since I suppose ’em oblig’d to hear by virtue of a general Offer, antecedent to any proof of the Truth of the Matters to be preach’d, and before they had entertain’d the least Doubt of their own Opinions. I mean in this place, a distinct and determinate Doubt, not an implicit, unfixt, and general Mistrust, which seems inseparable from every Man, who has Sense enough to make these Reflections: I have firmly believ’d a thousand things in some part of my Life, which I am far from believing at present; <86> and what I now believe, a great many others I see of as good Sense as my self, believe not a tittle of: My Assent is often determin’d, not by Demonstrations which appear to me cou’d not be otherwise, and which appear so to others, but by Probabilitys which appear not such to other Men. If the People then of Terra Australis wou’d be oblig’d to give ear to our Missionarys, before any particular Prejudice had determin’d ’em to doubt of their antient Religion, or to dream, that these new Men were the Messengers of Truth; it’s plain their Obligation must be founded on a Principle obliging universally, to wit, a Duty in all of embracing all Occasions of enlarging their Knowledg, by examining those Reasons which may be offer’d against their own, or for the Opinions of others.
But not to perplex my Matter, let’s quit these Reflections: There’s no great need of Arguments to prove, that the Chinese wou’d be under an Obligation of hearing the Pope’s Missionarys. Let’s therefore represent both Partys in their first Conversation: We’l suppose, that the Emperor of China orders these good Fathers to appear before him in Council, and there desires in the first place to know, what mov’d ’em to undertake so long a Voyage. They’l answer without doubt, to preach the true Religion, which God himself had reveal’d by his only Son; and hereupon they’l tell him a thousand fine things of the Morality of JESUS CHRIST, of the Felicity he promises the Faithful, and of the Dishonor done to God by the Pagan Religions. Possibly this Prince might answer them as our King Ethelred answer’d the Monks sent by St. Gregory the Great, as Missionarys into this Country, That ’twas all very fine, provided <87> ’twere but true; and that he cou’d with all his heart give into it, if he found not more Certainty in what he had receiv’d from his Forefathers; that they who believ’d it true, might with his free leave make open Profession of it. But let us suppose the Chinese Council wise enough to put this hard Question to the Missionarys; What course do you take with those, who having heard your Sermons a hundred times over, can’t bring themselves to believe a word of what you say: and the Monks, sincere enough, as before suppos’d, to answer, We have a Command from our God, who was made Man, to compel the obstinate, that is, those, who after hearing our Doctrines shall refuse Baptism; and in consequence of this Command, whenever we have the Power in our hands, and when a greater Evil may not ensue, we are oblig’d in conscience to imprison the idolatrous Chinese, to bring ’em to Beggary, curry ’em with Cudgels into our Churches, hang some for an Example to others, force away their Children, give ’em up to the Discretion of the Soldiers, them, their Wives, and their Goods. If you doubt whether we are bound in conscience to do all this, lo here’s the Gospel, here’s the plain and express Precept, Compel ’em to come in; that is, make use of whatever Violence you deem most proper for surmounting the obstinate Oppositions of Men.
We may easily conceive, that this Sincerity, which I suppose in the Missionarys, is but a Chimera; however, I may be allow’d to make the Supposition, since it’s only to lead my Reader more commodiously to the point I drive at. Now what do we think wou’d the Privy-Council think and say upon this occasion? Either they <88> must be Counsellors void of common Sense and common Prudence and Thought, mere speaking Machines; or else they must advise the Emperor to order these Men immediately out of his Dominions, as profest publick Pests, and charge his Subjects at their peril never to admit ’em more: for who sees not that granting ’em a liberty to preach, is laying the foundation of a continual Butchery and Desolation in Town and Country? At first they wou’d do no more than preach, than instruct, wheedle, promise a Paradise, threaten a Hell; they’l gain over a great many of the People, and have their Followers in all the Citys and Ports of the Kingdom: but in time they’l come to downright Violence against those who persist in their old Religion, either by calling in a foreign Power, or by stirring up their new Disciples against ’em. Perhaps these won’t easily bear being ruffled in places where they are yet strong enough to defend themselves; so the Partys come to downright blows, they kill one another like so many Flys; and so many Christians as die in the Conflict, so many Martyrs in the Language of the Missionarys, provided they lose their lives in executing the express Command of JESUS CHRIST, Compel ’em to come in. Is there a Soul Popish or Monkish enough not to shiver at the thoughts of this dreadful Tragedy? Yet this is not all; the Emperor himself must soon or late have a lift, if he has not force enough to keep his Christian Subjects at bay. For,
As I have already observ’d, ’twere absurd to think JESUS CHRIST had enjoin’d Constraint with regard to an ordinary Burgher, a poor Peasant or Mechanick, whose Conversion is of little <89> importance to the enlarging the Borders of the Church; and not enjoin’d it with regard to Kings, whose Authority and Example is so useful for spreading a Religion. Therefore, the literal Sense that I reject once suppos’d, the first thing the Missionarys ought to do, after they had gain’d over a Party among the Chinese, considerable enough to be fear’d by the State, wou’d be to let the Emperor understand, that unless he turn’d Christian they shou’d obey him no longer, they’d do him all the mischief they cou’d, call in Crusades from the West to deprive him of his Crown, or chuse themselves another King, who shou’d be a faithful Son of the Church; and having increas’d their Numbers by the methods of Constraint, thrust him into a Cloister, or shut him in between four Walls all the days of his Life, unless he embrac’d their Religion. Nay, shou’d he bring an Army into the Field, to repel Force by Force; and