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

intended to refute the Enemys of Truth, by showing, that JESUS CHRIST taught his Disciples to constrain no one? They said so much not only before the Christian Emperors made use of Violence, but for a long time after. Our venerable^* Bede speaking of King Ethelred, in whose Reign St. Gregory Pope of Rome mission’d the Monk Augustin, with some others, to convert our Island, mentions expresly, that this King being converted to the Christian Faith, constrain’d none of his Subjects to follow his Example, and only distinguish’d those by his Favors, who <130> became Christians; having learn’d, says he, from his Doctors and Instruments of his Salvation, that the Service of JESUS CHRIST ought to be voluntary, and not constrain’d. This Notion, to wit, that JESUS CHRIST has ordain’d only Instruction, Persuasion, a voluntary Service, and by no means Violence, is so deeply engrav’d in our Minds, that we vend it as indubitable, whenever there is not an actual design of flattering, or not provoking Princes who persecute, or when the justifying Persecutions is not the present Subject of one’s Book. In France there are Treatises daily printed, in which this Notion is plainly exprest, which renders the Popish Writers of that Kingdom extremely ridiculous; because sometimes in the very Books where they say it’s lawful to compel, having in view the Dragoonerys for forcing the Protestants, they drop unawares, that the Gospel is a Law of Meekness and Gentleness, which accepts no Offerings but what are voluntary: the Reason is, that they forget for that moment their principal Theme of palliating and flattering, and so long the Notions of the Heart and Understanding take place. Add to this, that they deny their King has made use of Violence, which is in some measure acknowledging the Falsity of the literal Sense.

      I don’t cite those Passages of the Fathers, which condemn in the general all manner of Persecution and Violence on the score of Religion: they are notorious to all the World. Grotius has collected a good many; and even the mercenary French Apologists for Persecution can’t dissemble these Authoritys of the Fathers, as may be seen in a Book written by one Ferrand, a Barister at Law among ’em. <131>

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.

      The Argument in the foregoing Chapter does not seem to me near so convincing as some of the rest, tho consider’d ad hominem,⁵⁷ it might well silence those who talk only of Tradition, and the Rule of Prescription. However it has a close Connection with what I’m next to offer, and therefore I shall not be so long upon the principal Matter of this Argument as upon the Accessorys. Here goes then:

      That literal Sense which renders the Complaints of the first Christians against their Pagan Persecutors vain, is false.

      Now such is the literal Sense of the words, Compel ’em to come in.

      It’s therefore false.

      The Minor I prove in this manner. I’l suppose the primitive Christians had sent their Deputys to Court to present their Apology, and complain, how they were imprison’d, banish’d, expos’d to wild Beasts, tortur’d. I’ll suppose too, that the literal Sense in question was known to Pagans as well as Christians, both having read this Passage in the Gospel according to St. Luke, which the Pagans might have Copys of if they pleas’d. I’l <132> suppose in the third place, that some great Person, commission’d by the Emperor, had entred into a Conference with these Christian Deputys, and having heard out their Allegations, answer’d ’em, Gentlemen, what do you complain of? You are treated no worse than you wou’d treat us if you were in our place: you ought to approve our Prudence, and complain of the Season only, and not of us. This is our Day, we are the strongest side: common Prudence requires, that we shou’d lay hold of the Opportunity Fortune presents us of extinguishing a Sect, which strikes not only at our Temples and Gods, but at our very Lives and Consciences. Your God has commanded you to compel all that fall in your way to follow him; what then cou’d you do less, if you had the power in your hands, than put all those to death who cou’d not resolve on betraying the Lights of their Conscience to worship your crucify’d God? To this they must answer, if they have the least Sincerity, and be of the Principle which I confute: It’s true, my Lord, if we had the power in our hands, we shou’d not leave a Soul in the World unbaptiz’d; and herein wou’d appear our Charity and great Love towards our Neighbor: we believe all are eternally damn’d who are not of our Religion, ’twere very cruel then in us not to employ some means of Constraint. But still we shou’d not use those Methods which you Pagans make use of towards us; we shou’d only take care, that those, who did not turn, shou’d never carry any Cause in our Courts; we shou’d start strange Cavils upon ’em, hinder their religious Meetings; and if this did not make their Lives uneasy enough, we shou’d send Dragoons to quarter upon ’em, to eat ’em out of House and Home, and drub ’em into the Bargain: We shou’d hinder their flying into foreign Parts; <133> and if we found ’em fleeing, send ’em away to the Gallys: we shou’d put their Wives and Children under Sequestration; in a word, we shou’d leave ’em but this Alternative, either to pass their whole Life in the gloom of a Dungeon, or get themselves baptiz’d. But as to taking away their Lives, God forbid we shou’d be guilty of it: now and then perhaps a Soldier exceeding his Orders, might lay one of ’em on so as he shou’d never recover it; but this wou’d seldom happen, and be seldomer countenanc’d. It’s plain, that instead of poisoning this Answer, I couch it in the mildest and most moderate terms our Adversarys themselves can propose; since I form it upon the Plan of the present Persecution in France, the most regular in their Opinion, and the most Christian Scheme of Evangelick Compulsion, that ever yet was known. I was at liberty to regulate this Answer upon the Inquisition, upon the Crusades of St. Dominick, upon the Butcherys of Queen Mary, upon the Massacres of Cabrieres, of Merindol, and of the Valleys of Piemont; upon the Tortures under Francis I and Henry II and upon the Slaughter of St. Bartholomew: but I soften the matter as much as it will bear. Let’s see now what the Pagan Emperor’s Minister wou’d reply.

      Upon my word, Gentlemen (says he without doubt) you are very admirable Folks; you reckon it a mighty piece of Charity, not to dispatch a Man all at once, but keep him in a lingring Torture all his Life, whether he resolve to rot in a Dungeon, or has the weakness to pretend he embraces what his Conscience tells him is a detestable Impiety. Go, go, Gentlemen; beside that this mock Charity wou’d scarce restrain you from the <134> Methods we take, that is, from inventing exquisite Torments when time and place requir’d (for your Master commands you only in general to constrain, and leaves it to your Discretion, to chuse the way; vexatious Prosecutions, and quartering of Soldiers, when you deem these properer than Massacres and the sharpest Deaths; and these again when you judg ’em more expedient than Fines, and Querks of Law, or Insults of the Soldiery) Beside this, I say, you are a parcel of merry Fellows to recommend your selves upon a politick Fetch, in not spilling the Blood of your Subjects, when the only Motive of sparing was, that you might not weaken your temporal Power by the loss of too many Lives; and at the same time boast you had done more without the Wheel or Gibbet, than others had ever done with ’em. Take it by which handle you please; we shan’t be Sots enough, if we have the Power to prevent it, to let you grow to a head, and put you in a condition of doing Mischief; resolve therefore to suffer: The Emperor, my Master, owes this Sacrifice to his own Repose, and to that of his Posterity, to whom you may one day become a Scourge.

      The Rules of Probability won’t allow me to make the Deputys speak a word more; for after the Answer I have already made for ’em, there’s no likelihood they shou’d long be allow’d any kind of Liberty: however, that my Reader may the better comprehend what I aim at, I shall suppose a Reply on the Deputys part.

      

      Pray pardon us, my Lord, if we yet presume to inform you, that our holy Doctrine has bin all