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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![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 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 Natural Law and Enlightenment Classics](/cover_pre945501.jpg)
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 along misrepresented to you by our Enemys; it’s <135> only by mere chance, and with the greatest regret in the world, that we shou’d proceed to rough Methods. We shou’d first endeavor by our Instructions to convince Men of the Truth; we shou’d employ all the sweetest and most endearing Arts: but if ’twere our misfortune to light upon perverse obstinate Spirits, who stood it out against all the Lights we cou’d furnish their Understandings; then indeed, tho much against the grain, and from a charitable Asperity, we shou’d be oblig’d to make ’em do that by force, which they wou’d not do voluntarily; and even have the Charity not to exact a Confession from ’em, that their signing was a downright force upon ’em. This were a Monument of Shame to themselves, and to their Children, and to us too; we shou’d rather oblige ’em to give under their hands, that ’twas their own voluntary Act and Deed. Besides, my Lord, it does not follow from our having a Right to constrain, that you have the same Right too: We speak in the Cause of Truth, and therefore are allow’d to exercise Violence on Delinquents; but false Religions have no such Privilege, such Methods in them wou’d be downright Barbarian Cruelty; in us it’s all Divine, being the Fruits of a holy Charity.
If I have broke the Rules of Probability, by supposing, that these Deputys wou’d be allow’d to reply, I shou’d do so much more by suggesting a Rejoinder on the High Commissioner’s part, or any other Answer than ordering ’em the Strapado by the hands of the common Beadle; saving notwithstanding, and reserving to the Gibbet or Amphitheatre all its Rights and Privileges, where no doubt they’d be expos’d on the very next occasion. <136> However, let’s suppose him phlegmatick enough not to fly into a Rage at such nonsense; let’s suppose this, I say, the better to lead the Reader to the design’d end. There’s no manner of doubt then but he wou’d tell ’em in this Case:
Good People, your Maxims have only this one Fault, that they are wrongfully apply’d; no Religion but that of my Master’s can talk at this rate, because it’s the only true Religion: I undertake on his part, that none but the obstinate among you shall be ill treated; get your selves instructed, and be converted; you shall find the Effects of his Clemency: otherwise you’l provoke him to your Ruin, and with Justice; whereas, shou’d you exercise any Violence against a Religion establish’d for so many Ages, you must be guilty of a crying Iniquity.
One that were an Enemy to all Persecution, and had any thing of a Talent in reasoning, might add as follows, addressing himself to these Deputys:
After all, what you say seems very odd to me, that your proceeding to Violence shou’d be purely accidental: For since your Master enjoins you to compel People by main Force, your business is, not only to enter those into your Religion whom you have fairly convinc’d, but those likewise who are convinc’d your Religion is false. Now, if your direct end concerns those, it must naturally and directly include all the means which lead to it, to wit, Force and Violence; and consequently, it is not by mere accident that you vex Men but by a necessary and natural Consequence of your Scheme. <137>
Perhaps there’s some room for a Cavil here, tho I’m persuaded the Reason is good at bottom; and from it I draw this new Argument against the literal Sense of the Parable:
If any thing cou’d excuse the Violences imply’d in the Command of making all Men Christians, ’twere saying, they are only accidentally included in it.