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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under the title Letter on the Comet in March 1682 and gained substantial public attention, not only because Bayle attacked superstition but also because he argued that a society of atheists could endure, contrary to the widespread belief at the time that belief in God is necessary to social cohesion. But it was the publication in May that year of Bayle’s reply to Louis Maimbourg’s (1620?–1686) anti-Huguenot tract, History of Calvinism, that brought about greater controversy. Bayle’s General Criticism of M. Maimbourg’s History of Calvinism was well-received among Protestants and some Catholics, going into a second edition in November 1682, but it incurred the wrath of the authorities. The consequences were disastrous for Bayle. The burning of the book by the public hangman in Paris in March 1683 served only to increase sales; but the imprisonment of Jacob Bayle was another matter. Unable to capture the author of the General Criticism, the authorities incarcerated his only remaining relative; Jacob died in his cell on 12 November 1685.
The other unhappy consequence of Bayle’s publication of his General Criticism was that it cast his colleague Jurieu’s own response to M. Maimbourg’s History in poor light, leading to a jealousy on the part of the theologian that would turn their friendship into a bitter enmity. In 1685 Bayle began work on several enterprises, including his Philosophical Commentary. The work was presented as an anonymous translation from the English of a work by “Mr John Fox of Bruggs.” Bayle concealed his identity to avoid controversy with Jurieu, with whom he sought to maintain good relations. Nonetheless, Jurieu attacked the work, though pretending not to know the author. While Bayle had been led to a deep conviction that religious persecution was indefensible, Jurieu held to the traditional Calvinist belief that persecution was warranted if undertaken in defense of the true faith against the false. While Bayle called for toleration, Jurieu preached holy war, encouraged by the success of the Protestant William of Orange in taking the English throne from his Catholic father-in-law, James II. The ensuing battle of pamphlets further soured relations between the two men. In 1693 Jurieu succeeded in persuading the municipal council of Rotterdam to suppress Bayle’s post at the École Illustre.
By this time Bayle had already commenced work on his most ambitious project, the Historical and Critical Dictionary. Relieved of his post by the municipal council and assured of a small annuity from his friend and publisher, Reinier Leers, he was now free to devote himself to his writing. The Dictionary was published in December 1696 and was an immediate success. The first edition sold out within months, and Bayle promptly began work on a second. But the work also provoked controversy and attracted the attention of the Walloon Consistory in Rotterdam, anxious about several entries thought scandalous to the faithful—because obscene, unduly tolerant of atheists, skeptics, and Manicheans, and insufficiently respectful of King David, on whose crimes and failings Bayle had dwelt at length in the Dictionary’s most controversial entry. The second edition, published in December 1701, toned down several of the articles and included four “clarifications” to mollify the authorities.
Bayle’s last years were devoted to scholarship, and he produced several more works, including his four-volume Reply to the Questions of a Provincial (1703–7), in which he continued his battle with those who, in his view, offered facile solutions to the problem of evil and implausible arguments to reconcile reason and faith. Though he often had visitors because of his now considerable reputation, he died alone, after a prolonged illness, on 28 December 1706, surrounded by his books and papers.
Bayle’s writings at once prefigured and did much to shape the European Enlightenment. When his Dictionary eventually found its way back to France, it became one of the most widely read works of the eighteenth century, and the one most readily found in private libraries. Voltaire and Diderot declared their indebtedness to it, while Thomas Jefferson included it in the one hundred books to form the basis of the Library of Congress. Leibniz felt compelled to respond to Bayle in his Theodicy, while Benjamin Franklin was moved to defend Bayle’s thesis that atheists could form a coherent society, a thesis also defended by Bernard Mandeville. Early in the eighteenth century the Dictionary, Thoughts on the Comet, and Philosophical Commentary were translated into English, and the Dictionary and Thoughts on the Comet were translated into German. Herder, Hume, Lessing, Montesquieu, and Rousseau studied and discussed Bayle’s work, which was well known to philosophers and poets as well as to some politicians and monarchs. His influence was immense.
Religious Conflicts of the Times
To understand Bayle’s thought and its impact, it is important to see it not only from the perspective of later thought, but also in relation to the political and intellectual circumstances of early modern Europe. Politics and philosophy at this time were dominated by questions of religion.
Bayle was born four years after Louis XIV became king. Louis saw himself as God’s representative in France, with the right to appoint bishops and abbots. He would bow to the pope in matters of faith and morals, but the French clergy were bound to the king in matters of state. The king’s claims were supported by the “Gallican” party among the Catholic clergy. The Ultramontanes, members of the clergy who asserted the absolute authority of the pope, were in the minority. The Catholic clergy were further divided over the conflict between the Jesuits and the Jansenists.
Reluctant to concede anything to the temporal authority of the papacy, Louis was even less willing to tolerate the presence in France of dissenting religious sects. Lutheran works first appeared in Paris in 1519. By the mid-1530s the ideas of John Calvin, a French exile in Geneva, began to spread. Calvinist (commonly called “Huguenot”) pastors trained in Geneva entered the country in large numbers, and by 1562 there were 2,000 Calvinist churches in France. Catherine de Médicis, ruling through her young son, Charles IX (1560–74), abandoned the policy of repression and, with the chancellor, Michel de L’Hospital, attempted to bring about religious compromise and offer the Calvinists a measure of toleration. The violent Catholic reaction, led by François, Duke de Guise, led to a civil war that lasted nearly forty years. The most famous incident was the massacre of Huguenots on the eve of the feast day of St. Bartholomew on 24 August 1572. Eventually, because of the death of the Catholic heir to the throne, the Huguenot leader Henry of Navarre became the legitimate heir and, after further fighting, became king as Henry IV (1589–1610). To secure his position, he converted to Roman Catholicism, but on 13 April 1598 he promulgated the Edict of Nantes, which granted the Huguenots a considerable measure of religious toleration. The Edict guaranteed the Huguenots freedom of conscience and the right to practice their religion publicly in certain areas of the country, and it also gave them a number of fortresses as surety against attack. Huguenots were made eligible to hold some public offices formerly available only to Catholics and to attend schools and universities. During the time of the Frondes (civil disturbances that almost brought down the monarchy) the Huguenots remained loyal to Louis XIV, who publicly thanked them.
There was good reason why many Huguenots were likely to be loyal subjects. An important element of Calvin’s teaching was that subjects should obey the secular authority without resistance. This idea became more difficult for Huguenots to accept after the St. Bartholomew’s Day Massacre, and the theory of justifiable rebellion against tyrannical rule for a while acquired a greater following. However, when a more tolerant attitude among Catholics was expressed by the “Politique” Party, led by Chancellor L’Hospital, who thought the Huguenots should be tolerated in the interests of peace, the Huguenots returned to Calvin’s doctrine of non-resistance. Pierre Bayle himself always believed that the temporal authority of the king could not rightly be resisted.
In 1660 an assembly of the French clergy asked that the king close the Huguenots’ colleges and hospitals and exclude them from public offices. In 1670 it suggested that, at seven years of age, a child be deemed capable of abjuring Protestantism, and that those who did abjure be taken from their parents. The clergy subsequently called for mixed marriages to be annulled and for the children of such unions to be considered illegitimate. Louis XIV gradually acceded to the demands of the clergy. The 1670s and ’80s thus became decades of increasingly severe repression for Huguenots. By 1670 Huguenots were forbidden to establish or maintain colleges; attempted emigration was punishable by imprisonment and loss of property; and those caught helping would-be emigrants were sentenced to life in the