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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/7819-8.txt b/7819-8.txt new file mode 100644 index 0000000..4a626d3 --- /dev/null +++ b/7819-8.txt @@ -0,0 +1,5596 @@ +The Project Gutenberg EBook of An Enquiry into the Origin of Honour, and +the Usefulness of Christianity in War, by Bernard Mandeville + +This eBook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + +Title: An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War + +Author: Bernard Mandeville + +Posting Date: August 31, 2014 [EBook #7819] +Release Date: April, 2005 +First Posted: May 19, 2003 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK ENQUIRY INTO ORIGIN OF HONOUR *** + + + + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + + + + + + + + + + + +AN ENQUIRY INTO THE ORIGIN OF HONOUR AND The Usefulness of +CHRISTIANITY IN WAR. + +By the Author of the FABLE of the BEES. +[Bernard Mandeville] + + +THE PREFACE. + + +I take it for granted, that a Christian is not bound to believe any +Thing to have been of Divine Institution, that has not been declared +to be such in Holy Writ. Yet great Offence has been taken at an Essay, +in the First Part of the Fable of the _Bees_, call'd An Enquiry into the +Origin of Moral Virtue; notwithstanding the great Caution it is wrote +with. Since then, it is thought Criminal to surmise, that even Heathen +Virtue was of Human Invention, and the Reader, in the following +Dialogues, will find me to persist in the Opinion, that it was; I beg +his Patience to peruse what I have to say for my self on this Head, +which is all I shall trouble him with here. + +The Word Morality is either synonimous with Virtue, or signifies that +Part of Philosophy, which treats of it, and teaches the Regulation of +Manners; and by the Words Moral Virtue, I mean the same Thing which I +believe Every body else does. I am likewise fully persuaded that to +govern our selves according to the Dictates of Reason, is far better +than to indulge the Passions without Stop or Controul, and +consequently that Virtue is more beneficial than Vice, not only for +the Peace and real Happiness of Society in general, but likewise for +the Temporal Felicity of every individual Member of it, abstract from +thee Consideration of a future State, I am moreover convinced, that +all wise Men ever were and ever will be of this Opinion; and I shall +never oppose Any body, who shall be pleased to call this an Eternal +Truth. + +Having allow'd and own'd thus much, I beg Leave to make a short +Grammatical Reflection on the Sounds or Letters we make use of to +express this rational Management of ourselves: For tho' the Truth of +its Excellency is Eternal, the Words _Moral Virtue_ themselves are not +so, any more than Speech or Man himself. Permit me therefore to +enquire which Way it is most probably, they must have come into the +World. + +The Word _Moral_, without Doubt, comes from _Mos_, and signifies every +Thing that relates to Manners: The Word _Ethick_ is synonimous with +_Moral_, and is derived from [Greek: ithik], which is exactly the same +in _Greek_, that _Mos_ is in _Latin_. The _Greek_ for Virtu, is [Greek: +arete], which is derived from [Greek: ares], the God of War and +properly signifies Martial Virtue. The same Word in _Latin_, if we +believe _Cicero_, comes from _Vir_; and the genuine Signification likewise +of the Word _Virtus_ is Fortitude. It is hardly to be conceived, but +that in the first Forming of all Societies, there must have been +Struggles for Superiority; and therefore it is reasonable to imagine, +that in all the Beginnings of Civil Government, and the Infancy of +Nations, Strength and Courage must have been the most valuable +Qualifications for some Time. This makes me think, that _Virtus_, in its +first Acceptation, might, with great Justice and Propriety, be in +_English_ render'd _Manliness_; which fully expresses the Original Meaning +of it, and shews the Etymology equally with the _Latin_; and whoever is +acquainted with that Language must know, that it was some ages before +the _Romans_ used it in any other Sense. Nay, to this Day, the Word +_Virtus_ by it self, in any of their Historians, has the same +Signification, as if the Word _Bellica_ had been added. We have Reason +to think, that, as First, Nothing was meant by _Virtus_, but Daring and +Intrepidity, right or wrong; or else if could never have been made to +signify Savageness, and brutish Courage; as _Tacitus_, in the Fourth +Book of his History, makes use of it manifestly in that Sense. Even +Wild Beasts, says he, if you keep them shut up, will lose their +Fierceness. _Etiam sera animalia, si clausa teneas, virtutis +obliviseuntur_. + +What the Great Men of _Rome_ valued themselves upon was active and +passive Bravery, Warlike Virtue, which is so strongly express'd in the +Words of Livy: _Et facere & pati fortia Romanum est._ But +besides the Consideration of the great Service, All Warriours received +from this Virtue, there is a very good Reason in the Nature of the +Thing it self, why it should be in far higher Esteem than any other. +The Passion it has to struggle with, is the most violent and stubborn, +and consequently the hardest to be conquer'd, the Fear of Death: The +least Conflict with it is harsh Work, and a difficult Task; and it is +in Regard to this, that _Cicero_, in his _Offices_, calls Modesty, Justice +and Temperance, the softer and easier Virtues. _Qui virtutibus +bis lenioribus erit ornatus, modestia, justitia temperantia,_ &c. +Justice and Temperance require Professors as grave and solemnn, and +demand as much Strictness and Observance as any other Virtues. Why +_lenioribus_ then; but that they are more mild and gentle in the +Restrain they lay upon our Inclinations, and that the Self-denial they +require is more practicable and less mortifying than that of Virtue +itself, as it is taken in it proper and genuine Sense? To be Just or +Temperate, we have Temptations to encounter, and Difficulties to +surmount, that are troublesome: But the Efforts we are oblig'd to make +upon our selves to be truyly Valiant are infinitely greater; and, in +order to it, we are overcome the First, the strongest and most lasting +Passion, that has been implanted in us; for tho' we may hate and have +Aversion to many Things by Instinct, yet this is Nothing so generally +terrible, and so generally dreadful to all Creatures, rational or not +rational, as the Dissolution of their Being. + +Upon due Consideration of what has been said, it will be easy to +imagine how and why, soon after Fortitude had been honoured with the +Name of Virtue, all the other Branches of Conquest over our selves +were dignify'd with the same Title. We may see in it likewise the +Reason of what I have always so strenuously insisted upon, _viz._ That +no Practice, no Action or good Quality, how useful or beneficial +soever they may be in them selves, can ever deserve the Name of +Virtue, strictly speaking, where there is not a palpable Self-denial +to be seen. In Tract of Time, the Sense of the Word _Virtus_ received +still a grated Latitude; and it signify'd Worth, Strength, Authority, +and Goodness of all Kinds: _Plautus_ makes use of it, for Assistance. +_Virtute Deūm_, by the Help of the Gods. By Degrees it was applied not +only to Brutes, _Est in juveneis, est in equis patrum Virtus_, +but likewise to Things inanimate and was made Use of to express the +Power, and peculiar Qualities of Vegetables and Minerals of all Sorts, +as it continues to be to this Day. The Virtue of the Loadstone, the +Virtue of Opium, &c. It is highly probable, that the Word _Moral_, +either in _Greek_ or _Latin_, never was thought of before the +Signification of the Word _Virtue_ had been extended so far beyond its +Original; and then in speaking of the Virtues of our Species, the +Addition of that Epithet became necessary, to denote the Relation they +had to our Manners, and distinguish them from the Properties and +Efficacy of Plants, Stones, &c. which were likewise call'd _Virtues_. + +If I am wrong, I shall be glad to see a better Account, how this +Adjective and Substantive came to be join'd together. In the mean +Time, I am very sure, that this is Nothing strain'd or forc'd in my +Supposition. That the Words, in Tract of Time, are be come of greater +Importance, I don't deny. The Words _Clown_ and _Villain_ have opprobrious +Meanings annex'd to them, that were never implied in _Colonus_ and +_Villanus_, from which they were undoubtedly derived. _Moral_, for ought I +know, may now signify _Virtue_, in the same Manner and for the same +Reason, that _Panic_ signifies _Fear_. + +That this Conjecture or Opinion of mine, should be detracting from the +Dignity of _Moral Virtue_, or have a Tendency to bring it into +Disrepute, I can not see. I have already own'd, that it ever was and +ever will be preferable to Vice, in the Opinion of all wise Men. But +to call Virtue it self Eternal, can not be done without a strangely +Figurative Way of Speaking. There is no Doubt, but all Mathematical +Truths are Eternal, yet they are taught; and some of them are very +abstruse, and the Knowledge of them never was acquir'd without great +Labour and Depth of Thought. _Euclid_ had his Merit; and it does not +appear that the Doctrine of the _Fluxions_ was known before Sir _Isaac +Newton_ discover'd that concise Way of Computation; and it is not +impossible that there should be another Method, as yet unknown, still +more compendious, that may not be found out these Thousand Years. + +All Propositions, not confin'd to Time or Place, that are once true, +must be always so; even in the silliest and most abject Things in the +World; as for Example, It is wrong to under-roast Mutton for People +who love to have their Meat well done. The Truth of this, which is the +most trifling Thing I can readily think on, is as much Eternal, as +that of the Sublimest Virtue. If you ask me, where this Truth was, +before there was Mutton, or People to dress or eat it, I answer, in +the same Place where Chastity was, before there were any Creatures +that had an Appetite to procreate their Species. This puts me in mind +of the inconsiderate Zeal of some Men, who even in Metaphysicks, know +not how to think abstractly, and cannot forebear mixing their own +Meanness and Imbecillities, with the Idea's they form of the Supreme +Being. + +There is no Virtue that has a Name, but it curbs, regulates, or +subdues some Passion that is peculiar to Humane Nature; and therefore +to say, that God has all the Virtues in the highest Perfection, wants +as much the Apology, that it is an Expression accommodated to vulgar +Capacities, as that he has Hands and Feet, and is angry. For as God +has not a Body, nor any Thing that is Corporeal belonging to his +Essence, so he is entirely free from Passions and Fralities. With what +Propriety then can we attribute any Thing to him that was invented, or +at least signifies a Strength or Ability to conquer or govern Passions +and Fralities? The Holiness of God, and all his Perfections, as well +as the Beatitude he exists in, belong to his Nature; and there is no +Virtue but what is acquired. It signifies Nothing to add, that God has +those Virtues in the highest Perfection; let them be what they will, +as to Perfection, they must still be Virtues; which, for the aforesaid +Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of +God should be as worthy of him as we are able to frame them; and as +they can not be adequate to his Greatness, so they oughts at least to +be abstract from every Thing that does or can belong to silly, reptile +Man: And it is sufficient, whenever we venture to speak of a Subject +so immensly far beyond our Reach, to say, that there is a perfect and +compleat Goodness in the Divine Nature, infinitely surpassing not only +the highest Perfection, which the most virtuous Men can arrive at, but +likewise every Thing that Mortals can conceive about it. + +I recommend the fore-going Paragraph to the Consideration of the +Advocates for the Eternity and Divine Original of Virtue; assuring +them, that, if I am mistaken, it is not owing to any Perverseness of +my Will, but Want of Understanding. + +The Opinion, that there can be no Virtue without Self-denial, is more +advantagious to Society than the contrary Doctrine, which is a vast +Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to +allow, that Men may contract a Habit of Virtue, so as to practise it, +without being sensible of Self-denial, and even that they may take +Pleasure in Actions that would be impracticable to the Vicious: But +then it is manifest, that this Habit is the Work of Art, Education and +Custom; and it never was acquired, where the Conquest over the +Passions had not be already made. There is no Virtuous Man of Forty +Years, but he may remember the Conflict he had with some Appetites +before he was Twenty. How natural seem all Civilities to be a +Gentleman! Yet Time was, that he would not have made his Bow, if he +had not been bid. + +[Footnote 1: Fable of the _Bees_. p. ii. P. 106.] + +Whoever has read the Second Part of the Fable of the _Bees_, will see, +that in these Dialogues I make Use of the same Persons, who are the +Interlocutors there, and whose Characters have been already draw in +the Preface of that Book. + + + + +The CONTENTS OF THE FIRST DIALOGUE. + + +_Honour is built upon a Passion in Human Nature, for which there is no +Name_ + +_The Author's Reasons for Coining the Word Self-liking_ + +_How the Passion of Self-liking is discovered in Infants_ + +_A Definition of Honour, and what it is in Substance_ + +_The Author's Opinion illustrated by what we know of Dishonour or Shame_ + +_The different Symptoms of Pride and Shame in the Mechanism of Man_ + +_Are both the Result of the same Passion_ + +_The Word Honour, as it signifies a Principle of Courage and Virtue, is +of Gothick Extraction_ + +_All Societies of Men are perpetually in Quest after Happiness_ + +_The true Reason, why no Nations can be govern'd without Religion, +enquired into_ + +_Why no one Sort or Degree of Idolatry can be more or less absurd than +another_ + +_For what Purpose all Religions may be equally serviceable_ + +_All Men are born with the Fear of an invisible Cause_ + +_The Usefulness of that Fear, as to Religion_ + +_The Impossibility of making_ Atheism _universally received_ + +_Religion no Invention of Politicians_ + +_The Benefit expected from the Notions of Honour_ + +_The Reasonableness of Mens Actions examined_ + +_How the Strictness of the Gospel came to be first disapproved of, and +the Consequence_ + +_How Mens Actions may be inconsistent with their Belief_ + +_That many bad Christians were yet kept in Awe by the Fear of Shame, +gave the first Handle to the Invention of Honour as a Principle_ + +_What it is we are afraid of in the Fear of Shame_ + +_Why the Principle of Honour has been of more Use to Society than that +of Virtue_ + +_The Principle of Honour, clashing with Christianity_ + +_Reasons why the Church of_ Rome _endeavour'd to reconcile them_ + +_The real Design of_ Legends _and_ Romances + +_The Stratagems of the Church of_ Rome _to enslave the Laity_ + +_What gave Rise to the Custom of Duelling_ + + + + +The Contents of the Second Dialogue. + + +_Of the Principle of Honour in the fair Sex_ + +_The Motives of Women who turn Nuns, seldom Religious_ + +_Which is most serviceable to the Preservation of Chastity in Women, +Religion, or Self-liking_ + +_How the Notions concerning the Principle of Honour came to be commonly +received_ + +_The Qualifications thought Necessary in a Man of Honour_ + +_But Courage alone is sufficient to obtain the Title_ + +_When the Fashion of Duelling was at its greatest Height_ + +_Courts of Honour erected in_ France + +_Laws of Honour made by them to prevent Duelling_ + +_Why those Laws were the Reverse of all others_ + +_The Laws of Honour introduced as speaking_ + +_The Effect such Laws must have on Human Nature_ + +_The Arguments a true Christian would make use of to dissuade Men from +Duelling_ + +_The Reasons why Men are despised who take Affronts without resenting +them_ + +_No Scarcity of Believers in Christ_ + +_The Principle of Honour contrary to Christianity_ + +_Why the Principle of Honour is of greater Efficacy upon many than +Religion_ + +_How Men may adore themselves_ + +_Equivalents for Swearing_ + +_A ludicrous Proposal of_ Horatio _upon the Supposition, that Honor is an +Idol_ + +_A Passage in the Fable of the Bees Defended_ + +_Satyr as little to be depended upon as Panegyrick_ + +_Whatever belongs to Honour or Shame, has its Foundation in the Passion +of Self-liking_ + +_The Church of_ Rome's _cunning in consulting and humouring Human Nature_ + +_Heraldry of great influence on the Passion of Self-liking_ + +_Of Canonizations of Saint, and the different Purposes they serve_ + +_The want of Foresight in the first Reformers_ + +_The worldly Wisdom of the Church of Rome_ + +_Hor. owning the Self-denial required in the Gospel in a literal Sense_ + +_The great Use she has made of it_ + +_The Analogy between the Popish Religion and a Manufacture_ + +_The Danger there is in explaining away the Self-denial of the Gospel_ + +_How the Self-denial of some may seem to be of use to others that +practise none_ + +_Easy Casuists can only satisfy the_ Beau Monde + +_Jesuits don't, explain away Self-denial in General_ + +_What sort of Preachers will soonest gain Credit among the Multitude_ + +_Men may easily be taught to believe what is not Clashing with received +Opinions_ + +_The force of Education as to Self-denial_ + +_The Advantage the Church of Rome has made from vulgar Nations_ + +_Divines, who appeal to Men's Reason, ought to behave differently from +those, who teach implicite Faith._ + +_Why the Luxury of a Popish Clergy gives less Offence to the Laity, +than that of Protestants_ + +_What the Church of_ Rome _seems no to dispair of_ + +_The Politicks of_ Rome _more formidable than any other_ + +_What must always keep up the Popish Interest in_ Great-Britain + +_The most probable Maxims to hinder the Growth as well as Irreligion +and Impiety as of Popery and Superstition_ + +_When the literal Sense of Words is to be prefer'd to the figurative_ + +_What the Reformers might have foreseen_ + +_What has been and ever will be the Fate of all Sects_ + + + + +The Contents of the Third Dialog + + +_The Beginning of all Earthly Things was mean_ + +_The Reason of the high Value Men have for things in which they have +but the least Share_ + +_Whether the best Christians make the best Soldiers_ + +_Remarks on the Word_ Difference + +_An excursion of_ Horatio + +_Why Religious Wars are the most Cruel_ + +_The Pretensions of the Huguenot Army in_ France, _and that of the_ +Roundheads _in England near the same_ + +_What was answered by their Adversaries_ + +_What would be the natural Consequeuce of such Differences_ + +_The Effect which such a Contrariety of Interests would always have on +the sober Party_ + +_Superstition and Enthusiasm may make Men fight, but the Doctrine of +Christ never can_ + +_What is required in a Soldier to be call'd virtuous and good_ + +_Instances where debauch'd Fellows and the greatest Rogues have fought +well_ + +_What is connived at in Soldiers and what not_ + +_Divines in Armies seldom rigid Casuists_ + +_How Troops may aquire the Character of being good Christians_ + +_Why Divines are necessary in Armies_ + +_Why the worst Religion is more beneficial to Society than Atheism_ + +_Whether Preachers of the Gospel ever made Men Fight_ + +_The use that may be made of the Old Testament_ + +_An everlasting Maxim in Politicks_ + +_When the Gospel is preach'd to military Men, and when it is let aside_ + +_Whether_ Cromwel's _Views in promoting an outward Shew of Piety were +Religious or Political_ + +_The Foundation of the Quarrels that occasion'd the Civil War_ + +_How Men who are sincere in their Religion may be made to Act contrary +to the Precept of it_ + +_When the Gospel ought no longer to be appeald to_ + +_A promise to prove what seems to be a Paradox_ + +_What all Priests have labour'd at in all Armies_ + +_The Sentiments that were instill'd into the Minds of the_ Roundheads + +_The Use which it is probable, a crafty wicked General would make of a +Conjucture, as here hinted at_ + +_How Men may be sincere and in many Respects morally good, and bad +Christians_ + +_How an obsure Man might raise himself to the highest Post in an Army, +and be thought a Saint tho' he was an Atheist_ + +_How wicked men may be useful soldiers_ + +_How the most obdurate Wretch might receive benefit as a soldier from +an outward Shew of Devotion in others_ + +_That Men may be sincere Believers and yet lead wicked Lives_ + +_Few Men are wicked from a desire to be so_ + +_How even bad Men may be chear'd up by Preaching_ + +_Hyopcrites to save an outward Appearance may be as useful as Men of +Sincerity_ + +_There are two sorts of Hypocrites very different from one another_ + + + + +The Contents of the Fourth Dialogue. + + +_An Objection of_ Horatio, _concerning Fast-Days_ + +_What War they would be useful in, if duely kept_ + +_How Christianity may be made serviceable to Anti-Christian Purposes_ + +_What is understood in_ England _by keeping a Fast-Day_ + +_The real Doctrine of Christ can give no Encouragement for Fighting_ + +_Instances, where Divines seem not to think themselves strictly tied to +the Gospel_ + +_The Art of Preaching in Armies_ + +_The Use which Politicians may make of extraordinary Days of Devotion, +abstract from all Thoughts of Religion_ + +_The miserable Nations, which many of the Vulgar have of Religion_ + +_How the Rememberance of a Fast-Day may affect a Wicked Soldier_ + +_The Power which Preaching may have upon ignorant Well-wishers to +Religion_ + +_The Days of Supplication among the Ancients_ + +_A general Show of Religion cannot be procured at all Times_ + +_What Conjuncture it is only practicable in_ + +_A Character of_ Oliver Cromwell + +_A Spirit of Gentility introduced among Military Men_ + +_An improvement in the Art of Flattery_ + +_A Demonstration that what made the Men fight well in the late Wars was +not their Religion_ + +_Why no Armies could subsist without Religion_ + +_A Recapitulation of what has been advanced in this and the former +Dialogue_ + +_Horatio's Concurrence_ + +ERRATA Page 81. Line 6. _read_ Influence. P. 94. l. 12. r. _Proprętors_. +P. 174. l. 3. r. Rites. + + + + +The First Dialogue Between _Horatio_ and _Cleomenes_. + + +_Horatio_. I Wonder you never attempted to guess at the Origin of +Honour, as you have done at that of Politeness, and your Friend in his +Fable of the Bees has done at the Origin of Virtue. + +Cleo. I have often thought of it, and am satisfied within my self, +that my Conjecture about it is Just; but there are Three substantial +Reasons, why I have hitherto kept it to my Self, and never yet +mention'd to any One, what my Sentiments are concerning the Origin of +that charming Sound. + +Hor. Let me hear your Reasons however. + +Cleo. The Word Honour, is used in such different Acceptations, is now +a Verb, then a Noun, sometimes taken for the Reward of Virtue, +sometimes for a Principle that leads to Virtue, and, at others again, +signifies Virtue it self; that it would be a very hard Task to take in +every Thing that belongs to it, and at the same Time avoid Confusion +in Treating of it. This is my First Reason. The Second is: That to set +forth and explain my Opinion on this Head to others with Perspicuity, +would take up so much Time, that few People would have the Patience to +hear it, or think it worth their while to bestow so much Attention, as +it would require, on what the greatest Part of Mankind would think +very trifling. + +Hor. This Second whets my Curiosity: pray, what is your Third Reason? + +Cleo. That the very Thing, to which, in my Opinion, Honour owes its +Birth, is a Passion in our Nature, for which there is no Word coin'd +yet, no Name that is commonly known and receiv'd in any Language. + +Hor. That is very strange. + +Cleo. Yet not less true. Do you remember what I said of Self-liking in +our Third Conversation, when I spoke of the Origin of Politeness? + +Hor. I do; but you know, I hate Affectation and Singularity of all +sorts. Some Men are fond of uncouth Words of their own making, when +there are other Words already known, that sound better, and would +equally explain their Meaning: What you call'd then Self-liking at +last prov'd to be Pride, you know. + +Cleo. Self-liking I have call'd that great Value, which all +Individuals set upon their own Persons; that high Esteem, which I take +all Men to be born with for themselves. I have proved from what is +constantly observ'd in Suicide, that there is such a Passion in Human +Nature, and that it is plainly [2] distinct from Self-love. When this +Self-liking is excessive, and so openly shewn as to give Offence to +others, I know very well it is counted a Vice and call'd Pride: But +when it is kept out of Sight, or is so well disguis'd as not to appear +in its own Colours, it has no Name, tho' Men act from that and no +other Principle. + +[Footnote 2: Fable of the Bees, part II. p. 141] + +Hor. When what you call Self-liking, that just Esteem which Men have +naturally for themselves, is moderate, and spurs them on to good +Actions, it is very laudable, and is call'd the Love of Praise or a +Desire of the Applause of others. Why can't you take up with either of +these Names? + +Cleo. Because I would not confound the Effect with the Cause. That Men +are desirous of Praise, and love to be applauded by others, is the +Result, a palpable Consequence, of that Self-liking which reigns in +Human Nature, and is felt in every one's Breast before we have Time or +Capacity to reflect and think of Any body else. What Moralists have +taught us concerning the Passions, is very superficial and defective. +Their great Aim was the Publick Peace, and the Welfare of the Civil +Society; to make Men governable, and unite Multitudes in one common +Interest. + +Hor. And is it possible that Men can have a more noble Aim in +Temporals? + +Cleo. I don't deny that; but as all their Labours were only tending to +those Purposes, they neglected all the rest; and if they could but +make Men useful to each other and easy to themselves, they had no +Scruple about the Means they did it by, nor any Regard to Truth or the +Reality of Things; as is evident from the gross Absurdities they have +made Men swallow concerning their own Nature, in spight of what All +felt within. In the Culture of Gardens, whatever comes up in the Paths +is weeded out as offensive and flung upon the Dunghill; out among the +Vegetables that are all thus promiscously thrown away for Weeds, there +may be many curious Plants, on the Use and Beauty of which a Botanist +would read long Lectures. The Moralists have endeavour'd to rout Vice, +and clear the Heart of all hurtful Appetites and Inclinations: We are +beholden to them for this in the same Manner as we are to Those who +destroy Vermin, and clear the Countries of all noxious Creatures. But +may not a Naturalist dissect Moles, try Experiments upon them, and +enquire into the Nature of their Handicraft, without Offence to the +Mole-catchers, whose Business it is only to kill them as fast as they +can? + +Hor. What Fault is it you find with the Moralists? I can't see what +you drive at. + +Cleo. I would shew you, that the Want of Accuracy in them, when they +have treated of Human Nature, makes it extremely difficult to speak +intelligibly of the different Faculties of our intellectual Part. Some +Things are very essential, and yet have no Name, as I have given an +Instance in that Esteem which Men have naturally for themselves, +abstract from Self-love, and which I have been forced to coin the Word +Self-liking for: Others are miscall'd and said to be what they are +not. So most of the Passions are counted to be Weaknesses, and +commonly call'd Frailties; whereas they are the very Powers that +govern the whole Machine; and, whether they are perceived or not, +determine or rather create The Will that immediately precedes every +deliberate Action. + +Hor. I now understand perfectly well what you mean by Self-liking. You +are of Opinion, that we are all born with a Passion manifestly +distinct from Self-love; that, when it is moderate and well regulated, +excites in us the Love of Praise, and a Desire to be applauded and +thought well of by others, and stirs us up to good Actions: but that +the same Passion, when it is excessive, or ill turn'd, whatever it +excites in our Selves, gives Offence to others, renders us odious, and +is call'd Pride. As there is no Word or Expression that comprehends +all the different Effects of this same Cause, this Passion, you have +made one, _viz_. Self-liking, by which you mean the Passion in general, +the whole Extent of it, whether it produces laudable Actions, and +gains us Applause, or such as we are blamed for and draw upon us the +ill Will of others. + +Cleo. You are extremely right; this was my Design in coining the Word +Self-liking. + +Hor. But you said, that Honour owes its Birth to this Passion; which I +don't understand, and wish you would explain to me. + +Cleo. To comprehend this well, we ought to consider, that as all Human +Creatures are born with this Passion, so the Operations of it are +manifestly observed in Infants; as soon as they begin to be conscious +and to reflect, often before they can speak or go. + +Hor. As how? + +Cleo. If they are praised, or commended, tho' they don't deserve it, +and good Things are said of them, tho' they are not true, we see, that +Joy is raised in them, and they are pleased: On the Contrary, when +they are reproved and blamed, tho' they know themselves to be in +Fault, and bad Things are said of them, tho' Nothing but Truth, we see +it excites Sorrow in them and often Anger. This Passion of +Self-liking, then, manifesting it self so early in all Children that +are not Idiots, it is inconceivable that Men should not be sensible, +and plainly feel, that they have it long before they are grown up: And +all Men feeling themselves to be affected with it, tho' they know no +Name for the Thing it self, it is impossible, that they should long +converse together in Society without finding out, not only that others +are influenced with it as well as themselves, but likewise which Way +to please or displease one another on Account of this Passion. + +Hor. But what is all this to Honour? + +Cleo. I'll shew you. When _A_ performs an Action which, in the Eyes of +_B_, is laudable, _B_ wishes well to _A_; and, to shew him his Satisfaction, +tells him, that such an Action is an Honour to Him, or that He ought +to be Honoured for it: By saying this, _B_, who knows that all Men are +affected with Self-liking, intends to acquaint _A_, that he thinks him +in the Right to gratify and indulge himself in the Passion of +Self-liking. In this Sense the Word Honour, whether it is used as a +Noun or a Verb, is always a Compliment we make to Those who act, have, +or are what we approve of; it is a Term of Art to express our +Concurrence with others, our Agreement with them in their Sentiments +concerning the Esteem and Value they have for themselves. From what I +have said, it must follow, that the greater the Multitudes are that +express this Concurrence, and the more expensive, the more operose, +and the more humble the Demonstrations of it are, the more openly +likewise they are made, the longer they last, and the higher the +Quality is of Those who join and assist in this Concurrence, this +Compliment; the greater, without all Dispute, is the Honour which is +done to the Person in whose Favour these Marks of Esteem are +displayed: So that the highest Honour which Men can give to Mortals, +whilst alive, is in Substance no more, than the most likely and most +effectual Means that Human Wit can invent to gratify, stir up, and +encrease in Him, to whom that Honour is paid, the Passion of +Self-liking. + +Hor. I am afraid it is true. + +Cleo. To render what I have advanced more conspicuous, we need only +look into the Reverse of Honour, which is Dishonour or Shame, and we +shall find, that this could have had no Existence any more than +Honour, if there had not been such a Passion in our Nature as +Self-liking. When we see Others commit such Actions, as are vile and +odious in our Opinion, we say, that such Actions are a Shame to them, +or that they ought to be ashamed of them. By this we shew, that we +differ from them in their Sentiments concerning the Value which we +know, that they, as well as all Mankind, have for their own Persons; +and are endeavouring to make them have an ill Opinion of themselves, +and raise in them that sincere Sorrow, which always attends Man's +reflecting on his own Unworthiness. I desire, you would mind, that the +Actions which we thus condemn as vile and odious, need not to be so +but in our own Opinion; for what I have said happens among the worst +of Rogues, as well as among the better Sort of People. If one Villain +should neglect picking a Pocket, when he might have done it with Ease, +another of the same Gang, who was near him and saw this, would upbraid +him with it in good Earnest, and tell him, that he ought to be ashamed +of having slipt so fair an Opportunity. Sometimes Shame signifies the +visible Disorders that are the Symptoms of this sorrowful Reflection +on our own Unworthiness; at others, we give that Name to the +Punishments that are inflicted to raise those Disorders; but the more +you will examine into the Nature of either, the more you will see the +Truth of what I have asserted on this Head; and all the Marks of +Ignominy, that can be thought of; have a plain Tendency to mortify +Pride; which, in other Words, is to disturb, take away and extirpate +every Thought of Self-liking. + +Hor. The Author of the Fable of the _Bees_, I think, pretends somewhere +to set down the different Symptoms of Pride and Shame. + +Cleo. I believe they are faithfully copied from Nature. ---- Here is +the Passage; pray read it. + +Hor. [3] _When a Man is overwhelm'd with Shame, he observes a Sinking +of the Spirits; the Heart feels cold and condensed, and the Blood +flies from it to the Circumference of the Body; the Face glows; the +Neck and part of the Breast partake of the Fire: He is heavy as Lead; +the Head is hung down; and the Eyes through a Mist of Confusion are +fix'd on the Ground: No Injuries can move him; he is weary of his +Being, and heartily wishes he could make himself invisible: But when, +gratifying his Vanity, he exults in his Pride, he discovers quite +contrary Symptoms; his Spirits swell and fan the Arterial Blood; a +more than ordinary Warmth strengthens and dilates the Hear; the +Extremities are cool; he feels Light to himself, and imagines he could +tread on Air; his Head is held up; his Eyes are roll'd about with +Sprightliness; he rejoices at his Being, is prone to Anger, and would +be glad that all the World could take Notice of him._ + +[Footnote 3: Fable of the Bees, Page 57.] + +Cleo. That's all. + +Hor. But you see, he took Pride and Shame to be two distinct Passions; +nay, in another Place he has call'd them so. + +Cleo. He did; but it was an Errour, which I know he is willing to own. + +Hor. what he is willing to own I don't know; but I think he is in the +Right in what he says of them in his Book. The Symptoms of Pride and +Shame are so vastly different, that to me it is inconceivable, they +should proceed from the fame Passion. + +Cleo. Pray think again with Attention, and you'll be of my Opinion. My +Friend compares the Symptoms that are observed in Human Creatures when +they exult in their Pride, with those of the Mortification they feel +when they are overwhelm'd with Shame. The Symptoms, and if you will +the Sensations, that are felt in the Two Cases, are, as you say, +vastly different from one another; but no Man could be affected with +either, if he had not such a Passion in his Nature, as I call +Self-liking. Therefore they are different Affections of one and the +same Passion, that are differently observed in us, according as we +either enjoy Pleasure, or are aggriev'd on Account of that Passion; in +the same Manner as the most happy and the most miserable Lovers are +happy and miserable on the Score of the same Passion. Do but compare +the Pleasure of a Man, who with an extraordinary Appetite is feasting +on what is delicious to him, to the Torment of another, who is +extremely hungry, and can get Nothing to eat. No Two Things in the +World can be more different, than the Pleasure of the One is from the +Torment of the other; yet Nothing is more evident, than that both are +derived from and owing to the same craving principle in our nature, +the Desire of Food; for when this is entirely lost, it is more +vexatious to eat, than it is to let it alone, tho' the whole Body +languishes, and we are ready to expire for Want of Sustenance. +Hitherto I have spoken of honour in its first literal Sense, in which +it is a Technic Word in the Art of Civility, and signifies a Means +which Men by Conversing together have found out to please and gratify +one another on Account of a palpable Passion in our Nature, that has +no Name, and which therefore I call Self-liking. In this Sense I +believe the Word Honour, both as a Verb and a Noun, to be as Ancient +as the oldest Language. But there is another Meaning besides, +belonging to the same Sound; and Honour signifies likewise a principle +of Courage, Virtue, and Fidelity, which some men are said to act from, +and to be aw'd by, as others are by Religion. In this latter Sense, it +is much more modern, and I don't believe to be met with a Thousand +Years ago in any Language. + +Hor. How! Is it but within these Thousand Years that there have been +men of Bravery and Virtue? Have not the _Greeks_ and _Romans_ had great +Numbers of them? Were not the _Horatii_ and _Curiatii_ Men of Honour? + +Cleo. They never were call'd so. All Ages and most Countries have +produced Men of Virtue and Bravery; but this I do not enquire into +now: What I assert to be modern is the Phrase, the Term of Art; it is +that which the Ancients knew Nothing of; nor can you with Ten Words, +in either _Greek_ or _Latin_, express the entire Idea which is annex'd to +the Word Honour when it signifies a Principle. To be a Man of Honour, +it is not sufficient, that he, who assumes that Title, is brave in +War, and dares to fight against the Enemies of his Country; but he +must likewise be ready to engage in private Quarrels, tho' the Laws of +God and his Country forbid it. He must bear no Affront without +resenting it, nor refuse a Challenge, if it be sent to him in a proper +Manner by a Man of Honour. I make no Doubt, but this Signification of +the Word Honour is entirely Gothick, and sprung up in some of the most +ignorant Ages of Christianity. It seems to have been Invention to +influence Men, whom Religion had no Power over. All Human Creatures +have a restless Desire of mending their Condition; and in all Civil +Societies and Communions of Men there seems to be a Spirit at Work, +that, in Spight of the continual Opposition it receives from Vice and +Misfortunes, is always labouring for, and seeking after what can never +be obtain'd whilst the World stands. + +Hor. What is that pray? + +Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to +obviate every Inconveniency they meet with; and as Times discover to +them the Insufficiency of those Laws, they make others with an Intent +to enforce, mend, explain or repeal the former; till the Body of Laws +grows to such an enormous Bulk, that to understand it is a tedious +prolix Study, and the Numbers that follow and belong to the Practise +of it, come to be a Grievance almost as great as could be fear'd from +Injustice and Oppression. Nothing is more necessary than that Property +should be secured; and it is impossible but on many Occasions Men must +trust one another in the Civil Society. Now Nothing has ever been +thought to be more obligatory or a greater Tie upon Man than Religion. + +Hor. This I have often wonder'd at: Considering the Absurdities on the +Religion of the _Greeks_ and _Romans,_ the bad Examples and Immoralities +of their Deities, the ridiculous Fables of a _Charon,_ a _Styx,_ a +_Cerberus,_ &c, and the obscenity display'd in several of their +Festivals, I cannot conceive how Men could expect, that such Religions +should make Men Honest, or do any good to their Morals; and yet, which +is amazing to me, most wise men in all Ages have agreed, that, without +some Religion or other, it would be impossible to govern any +considerable Nation. However, I believe it is Fact, that it never was +done. + +Cleo. That no large Society of Men can be well govern'd without +Religion, and that there never was a Nation that had not some Worship, +and did not believe in some Deity or other, is most certain: But what +do you think is the Reason of that? + +Hor. Because Multitudes must be aw'd by Something that is terrible, as +Flames of Hell, and Fire everlasting; and it is evident, that if it +was not for the Fear of an After-Reckoning, some Men would be so +wicked, that there would be no living with them. + +Cleo. Pray, how wicked would they be? What Crimes would they commit? + +Hor. Robbing, Murdering, Ravishing. + +Cleo. And are not often here, as well as in other Nations, People +convicted of, and punished for those Crimes? + +Hor. I am satisfied, the Vulgar could not be managed without Religion +of some Sort or other; for the Fear of Futurity keeps Thousands in +Awe, who, without that Reflection, would all be guilty of those Crimes +which are now committed only by a Few. + +Cleo. This is a Surmise without any Foundation. It has been said a +Thousand Times by Divines of all Sects; but No body has ever shewn the +least Probability of its being true; and daily Experience gives us all +the Reason in the World to think the Contrary; for there are +Thousands, who, throughout the Course of their Lives, seem not to have +the least Regard to a future State, tho' they are Believers, and yet +these very People are very cautious of committing any Thing which the +Law would punish. You'll give me Leave to observe by the By, that to +believe what you say, a Man must have a worse Opinion of his Species, +than ever the Author of the _Fable of the Bees_ appears to have had yet. + +Hor. Don't mistake me: I am far from believing, that Men of Sense and +Education are to be frighten'd with those Bugbears. + +Cleo. And what I say, I don't mean of Libertines or Deist; but Men, +that to all outward Appearance are Believers, that go to Church, +receive the Sacrament, and at the Approach of Death are observed to be +really afraid of Hell. And yet of these, many are Drunkards, +Whoremasters, Adulterers, and not a Few of them betray their Trust, +rob their Country, defraud Widows and Orphans, and make wronging their +Neighbours their daily Practice. + +Hor. What Temporal Benefit can Religion be of to the Civil Society, if +it don't keep People in Awe? + +Cleo. That's another Question. We both agree, that no Nation or large +Society can be well govern'd without Religion. I ask'd you the Reason +of this: You tell me, because the Vulgar could not be kept in Awe +without it. In Reply to this, I point at a Thousand Instances, where +Religion is not of the Efficacy, and shew you withal that this End of +keeping Men in Awe is much better obtain'd by the Laws and temporal +Punishment; and that it is the Fear of them, which actually restrains +great Numbers of wicked People; I might say All, without Exception, of +whom there is any Hope or Possibility, that they can be curb'd at all, +or restrain'd by any Thing whatever: For such Reprobates as can make a +Jest of the Gallows, and are not afraid of Hanging, will laugh +likewise at Hell and defy Damnation. + +Hor. If the Reason I alledge is insufficient, pray give me a better. + +Cleo. I'll endeavour it. The First Business of all Governments, I mean +the Task which all Rulers must begin with, is, to make Men tractable +and obedient, which is not to be perform'd unless we can make them +believe, that the Instructions and Commands we give them have a plain +Tendency to the Good of every Individual, and that we say Nothing to +them, but what we know to be true. To do this effectually, Human +Nature ought to be humour'd as well as studied: Whoever therefore +takes upon him to govern a Multitude, ought to inform himself of those +Sentiments that are the natural Result of the Passions and Frailties +which every Human Creature is born with. + +Hor. I don't understand what Sentiments you speak of. + +Cleo. I'll explain my self. All Men are born with Fear; and as they +are likewise born with a Desire of Happiness and Self-Preservation, it +is natural for them to avoid Pain and every Thing that makes them +uneasy; and which, by a general Word, is call'd Evil. Fear being that +Passion which inspires us with a strong Aversion to Evil, it is very +natural to think that it will put us up on enquiring into the means to +shun it. I have told you already, in our Fifth Conversation, how this +Aversion to Evil, and Endeavour to shun it, this Principle of Fear, +would always naturally dispose Human Creatures to suspect the +Existence of an intelligent Cause that is invisible, whenever any Evil +happen'd to them, which came they knew not whence, and of which the +Author was not to be seen. If you remember what I said then, the +Reasons why no Nations can be govern'd without Religion, will be +obvious. Every Individual, whether he is a Savage, or is born in a +Civil Society, is persuaded within, that there is such an invisible +Cause; and should any Mortal contradict this, no Multitude would +believe a Word of what he said. Whereas, on the other Hand, if a Ruler +humours this Fear, and puts it out of all Doubt, that there is such an +invisible Cause, he may say of it what he pleases; and no Multitude, +that was never taught any Thing to the contrary, will ever dispute it +with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a +Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of +the invisible Cause, he is at Liberty to call it very good or very +bad. He many say of it, that it is an envious, malicious, and the most +cruel Being that can be imagin'd; that it loves Blood and delights in +Human Sacrifices: Or he may say that there are two invisible Causes; +one the Author of Good, the other of Evil; or that there are Three; or +that there is really but One, tho' seemingly there are Three, or else +that there are Fifty Thousand. The many Calamities we are liable to, +from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and +Inundations, will always make ignorant and untaught Men more prone to +believe, that the invisible Cause is a bad mischievous Being, than +that it is a good benign one; as I shew'd you then in that Fifth +Conversation. + +Hor. On this Head I own I must give up Mankind, and cannot maintain +the Excellency of Human Nature; for the absurdities in Idolatrous +Worship, that have been and are still committed by some of our own +Species, are such as no Creatures of any other could out-do them in. + +Cleo. The Protestant and the Mahometan are the only National Religions +now, that are free from Idolatry; and therefore the Absurdities in the +Worship of all the Rest are pretty much alike; at least, the +Difference in the Degrees of Mens Folly, as Idolaters, is very +inconsiderable. For how unknown soever an invisible Cause, Power, or +Being may be, that is incomprehensible, this is certain of it, that no +clear intelligible Idea can be form'd of it; and that no Figure can +describe it. All Attempts then, to represent the Deity, being equally +vain and frivolous, no One Shape or Form can be imagin'd of it, that +can justly be said to be more or less absurd than another. As to the +temporal Benefit which Religion can be of to the Civil Society, or the +Political View which Lawgivers and Governours may have in promoting +it, the chief Use of it is in Promises of Allegiance and Loyalty, and +all solemn Engagements and Asseverations, in which the invisible +Power, that, in every Country, is the Object of the Publick Worship, +is involved or appeal'd to. For these Purposes all Religions are +equally serrviceable; and the worst is better than none: For without +the belief of an invisible Cause, no Man's Word is to be relied upon, +no Vows or Protestations can be depended upon; but as soon as a Man +believes, that there is a Power somewhere, that will certainly punish +him, if he forswears himself; as soon, I say, as a Man believes this, +we have Reason to trust to his Oath; at least, it is a better Test +than any other Verbal Assurance. But what this same Person believes +further, concerning the Nature and the Essence of that Power he swears +by, the Worship it requires, or whether he conceives it in the +singular or plural Number, may be very material to himself, but the +Socicty has Nothing to do with it: Because it can make no Alteration +in the Security which his Swearing gives us. I don't deny the +Usefulness which even the worst Religion that can be, may be of to +Politicians and the Civil Society: But what I insist upon, is, that +the temporal Benefit of it, or the Contrivance of Oaths and Swearing, +could never have enter'd into the the Heads of Politician, if the Fear +of an invisible Cause had not pre-existed and been supposed to be +universal, any more than they would have contrived matrimony, if the +Desire of Procreation had not been planted in Human Nature and visible +in both Sexes. Passions don't affect us, but when they are provoked: +The Fear of Death is a Reality in our Nature: But the greatest Cowards +may, and often do, live Forty Years and longer, without being +disturb'd by it. The Fear of an invisible Cause is as real in our +Nature, as the Fear of Death; either of them may be conquer'd perhaps; +but so may Lust; and Experience teaches us, that how violent soever +the Desire of Propagating our Species may be whilst we are young, it +goes off, and is often entirely lost in old Age. When I hear a Man +say, that he never felt any Fear of an invisible Cause, that was not +owing to Education, I believe him as much as I do a young married +Woman in Health and Vigour, who tells me, that she never felt any Love +to a Man, that did not proceed from a Sense of her Duty. + +Hor. Does this Fear, this Acknowledgment of an invisible Cause, +dispose or excite men any more to the true Religion, than it does to +the grossest and most abominable Idolatry? + +Cleo. I don't say it does. But there is no Passion in Human Nature so +beneficial, that, according as it is managed, may not do Mischief as +well as good. What do you think of Love? If this Fear had not been +common to the whole Species, none could have been influenc'd by it; +the Consequence of which must have been, that Men would have rejected +the true Religion as well as the false. There is Nothing that Men may +differ in, in which they will ever be all of the same Opinion: And +abstruse Truths do often seem to be less probable than well dress'd +Fables, when they are skilfully accommodated to our Understanding, and +agreeable to our own Way of thinking. That there is but one God, the +Creator of Heaven and Earth, that is an all-wise and perfectly good +Being, without any Mixture of Evil, would have been a most rational +Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks +must have been carried on to a great Height of Perfection, before this +Truth could be penetrated into by the Light of Nature. _Plutarch_, who +was a Man of great Learning, and has in many Things display'd good +Sense and Capacity, thought it impossible, that one Being should have +been the Cause of the Whole, and was therefore of Opinion, that there +must have been Two Principles; the one to produce all the Good; and +the other all the Evil that is in the World. And Some of the greatest +men have been of this Opinion, both before and since the Promulgation +of the Gospel. But whatever Philosophers and men of Letters may have +advanced, there never was an Age or a Country where the Vulgar would +ever come into an Opinion that contradicted that Fear, which all men +are born with, of an invisible Cause, that meddles and interferes in +Human Affairs; and there is a greater Possibility, that the most +Senseless Enthusiast should make a knowing and polite Nation believe +the most incredible Falsities, or that the most odious Tyrant should +persuade them to the grossest Idolatry, than that the most artful +Politician, or the most popular Prince, should make Atheism to be +universally received among the Vulgar of any considerable State or +Kingdom, tho' there were no Temples or Priests to be seen. From all +which I would shew, that, on the one Hand, you can make no Multitudes +believe contrary to what they feel, or what contradicts a Passion +inherent in their Nature, and that, on the other, if you humour that +Passion, and allow it to be just, you may regulate it as you please. +How unanimous soever, therefore, all Rulers and Magistrates have +seem'd to be in promoting some Religion or other, the Principle of it +was not of their Invention. They found it in Man; and the Fear of an +invisible Cause being universal, if Governours had said nothing of it, +every Man in his own Breast would have found Fault with them, and had +a Superstition of his own to himself. It has often been seen, that the +most subtle Unbelievers among Politicians have been forced, for their +own Quiet, to counterfeit their Attachment to religion, when they +would a Thousand Times rather have done without it. + +Hor. It is not in the Power then, you think, of Politicians, to +contradict the Passions, or deny the Existence of them, but that, when +once they have allow'd them to be just and natural, they may guide Men +in the Indulgence of them, as they please. + +Cleo. I do so; and the Truth of this is evident likewise in another +Passion, (_viz_) that of Love, which I hinted at before; and Marriage +was not invented to make Men procreate; they had that Desire before; +but it was instituted to regulate a strong Passion, and prevent the +innumerable Mischiefs that would ensue, if Men and Women should +converse together promiscuosly, and love and leave one another as +Caprice and their unruly Fancy led them. Thus we see, that every +Legislator has regulated Matrimony in that Way, which, to the best of +his Skill, he imagin'd would be the most proper to promote the Peace +Felicity in general of Those he govern'd: And how great an Imposter +soever _Mahomet_ was, I can never believe, that he would have allow'd +his _Mussulmen_ Three or Four Wives a piece, if he had thought it +better, than one; Man should be contented with and confin'd to One +Woman; I mean better upon the Whole, more beneficial to the Civil +Society, as well in Consideration of the Climate he lived in--, as the +Nature and the Temperament of those _Arabians_ he gave his Laws to. + +Hor. But what is all this to the Origin of Honour? What Reason have +you to think it to be of Gothick Extraction? + +Cleo. My Conjecture concerning Honour, as it signifies a Principle +from which Men act, is, that it is an Invention of Politicians, to +keep Men close to their Promises and Engagements, when all other Ties +prov'd ineffectual; and the Christian Religion itself was often found +insufficient for that Purpose. + +Hor. But the Belief of an over-ruling Power, that will certainly +punish Perjury and Injustice, being common to all Religions, what +pre-eminence has the Christian over the Rest, as to the Civil Society +in Temporals? + +Cleo. It shews and insists upon the Necessity of that Belief more +amply and more emphatically than any other. Besides, the Strictness of +its Morality, and the exemplary Lives of Those who preach'd it, gain'd +vast Credit to the mysterious Part of it; and there never had been a +Doctrine or Philosophy from which it was so likely to expect, that it +would produce Honesty, mutual Love and Faithfulness in the Discharge +of all Duties and Engagements as the Christian Religion. The wisest +Moralists, before that Time, has laid the greatest Stress on the +Reasonableness of their precepts; and appeal'd to Human Understanding +for the Truth of their Opinions. But the Gospel, soaring beyond the +Reach of Reason, teaches us many Things, which no Mortal could ever +have known, unless they had been reveal'd to him; and several that +must always remain incomprehensible to finite Capacities; and this is +the Reason, that the Gospel presses and enjoins Nothing with more +Earnestness than Faith and Believing. + +Hor. But would Men be more sway'd by Things they believed only, than +they would be by those they understood? + +Cleo. All Human Creatures are sway'd and wholly govern'd by their +Passions, whatever fine Notions we may flatter our Selves with; even +those who act suitably to their Knowledge, and strictly follow the +Dictates of their Reason, are not less compell'd so to do by some +Passion or other, that sets them to Work, than others, who bid +Defiance and act contrary to Both, and whom we call Slaves to their +Passions. To love Virtue for the Beauty of it, and curb one's +Appetites because it is most reasonable so to do, are very good Things +in Theory; but whoever understands our Nature, and consults the +Practice of Human Creatures, would sooner expect from them, that they +should abstain from Vice, for Fear of Punishment, and do good, in +Hopes of being rewarded for it. + +Hor. Would you prefer that Goodness, built upon Selfishness and +Mercenary Principles, to that which proceeds from a Rectitude of +Thinking, and a real Love of Virtue and Reasonableness of Mens +Actions? + +Cleo. We can give no better Proof of our Reasonableness, than by +judging rightly. When a Man wavers in his Choice, between present +Enjoyments of Ease and Pleasure, and the Discharge of Duties that are +troublesome, he weighs what Damage or benefit will accrue to him upon +the Whole, as well from the Neglect as the Observence of the Duties +that are prescrib'd to him; and the greater the Punishment is he fears +from the Neglect, and the more transcendent the Reward is which he +hopes for from the Observance, the more reasonably he acts, when he +sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in +Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, +for Fear of being Miserable for ever, are more justifiable to Reason, +and more consonant to good Sense, than it is to do it for Nothing. + +Hor. But our Divines will tell you, that this Slavish Fear is +unacceptable, and that the Love of God ought to be the Motive of good +Actions. + +Cleo. I have Nothing against the refin'd Notions of the Love of God, +but this is not what I would now speak of. My Design was only to +prove, that the more firmly Men believe Rewards and Punishments from +an invisible Cause, and the more this Belief always influences them in +all their Actions, the closer they'll keep to Justice and all Promises +and Engagements. It is this that was always most wanted in the Civil +Society; and, before the Coming of _Christ_, Nothing had appear'd upon +Earth, from which this grand _Desideratum_, this Blessing, might so +reasonably be expected as it might from his Doctrine. In the Beginning +of Christianity, and whilst the Gospel was explain'd without any +Regard to Wordly Views, to be a Soldier was thought inconsistent with +the Profession of a Christian; but this Strictness of the +Gospel-Principles began to be disapproved of in the Second Century. +The Divines of those Days were most of them become arrant Priests, and +saw plainly, that a Religion, which would not allow its Votaries to +assist at Courts or Armies, and comply with the vain World, could +never be made National; consequently, the Clergy of it could never +acquire any considerable Power upon Earth. In Spirituals they were the +Successors of the Apostles, but in Temporals they wanted to succeed +the Pagan Priests, whose Possessions they look'd upon with wishful +Eyes; and Worldly Strength and Authority being absolutely necessary to +establish Dominion, it was agreed, that Christians might be Soldiers, +and in a just War fight with the Enemies of their Country. But +Experience soon taught them, that those Christians, whose Consciences +would suffer them to be Soldiers, and to act contrary to the Doctrine +of Peace, were not more strict Observers of other Duties; that Pride, +Avarice and Revenge ranged among them as they did among the Heathens, +and that many of them were guilty of Drunkenness and Incontinence, +Fraud and Injustice, at the same Time that they pretended to great +Zeal, and were great Sticklers for their Religion. This made it +evident, that there could be no Religion so strict, no System of +Morality so refin'd, nor Theory so well meaning, but some People might +pretend to profess and follow it, and yet be loose Livers, and wicked +in their Practice. + +Hor. Those who profess to be of a Theory, which they contradict by +their Practice, are, without Doubt, hypocrites. + +Cleo. I have more Charity than to think so. There are real Believers +that lead Wicked Lives; and Many stick not at Crimes, which they never +would have dared to commit, if the Terrors of the Divine Justice, and +the Flames of Hell, had struck their Imagination, and been before them +in the same Manner as they really believe they shall be; or if at that +Time their Fears had made the same Impression upon them, which they do +at others, when the Evil dreaded seems to be near. Things at a +Distance, tho' we are sure that they are to come, make little +Impression upon us in Comparison with those that are present and +immediately before us. This is evident in the Affair of Death: There +is No Body who does not believe, that he must die, Mr. _Asgil_ perhaps +excepted; yet it hardly ever employs People's Thoughts, even of Those +who are most terribly afraid of it whilst they are in perfect Health, +and have every Thing they like. Man is never better pleas'd than when +he is employ'd in procuring Ease and Pleasure, in thinking on his own +Worth, and mending his Condition upon Earth. Whether This is laid on +the Devil or our Attachment to the World, it is plain to me, that it +flows from Man's Nature, always to mind to Flatter, Love, and take +Delight in himself; and that he cares as little as possible ever to be +interupted in this grand Employment. As every organ, and every part of +Man, seems to be made and wisely contriv'd for the Functions of this +Life only, so his Nature prompts him, not to have any Sollicitude for +Things beyond this World. The Care of Self-Preservation we are born +with, does not extend it self beyond this Life; therefore every +Creature dreads Death as the Dissolution of its Being, the Term not to +be exceeded, the End of All. How various and unreasonable soever our +Wishes may be, and how enormous the Multiplicity of our Desires, they +terminate in Life, and all the Objects of them are on this Side the +Grave. + +Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not +to be enjoy'd but by his Heirs, and enters into Agreements that shall +be binding for a Thousand Years. + +Cleo. All the Pleasure and Satisfaction that can arise from the +Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and +Advantages we wish to our Posterity are of the same Nature with those +which we would wish to our Selves if we were to live; and what we take +Care of is, that they shall be Rich, keep their Possessions, and that +their Estates, Authority and Prerogatives shall never diminish, but +rather encrease. We look upon Posterity as the Effect of which we are +the Cause, and we reckon our Selves as it were to continue in them. + +Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise +their Lives to Fame and a lasting Reputation, sure they have Wishes +beyond the Grave. + +Cleo. Tho' a Man should stretch and carry his Ambition to the End of +the World, and desire not to be forgot as long as that stood, yet the +Pleasure that arises from the Reflection on what shall be said of him +Thousands and Thousand of Years after, can only be enjoy'd in this +Life. If a vain Coxcomb, whose Memory shall die with him, can be but +firmly persuaded, that he shall leave an eternal Name, the Reflection +may give him as much Pleasure as the greatest Hero can receive from +reflecting on what shall really render him immortal. A Man, who is not +regenerated, can have no Notion of another World, or future happiness; +therefore his Longing after it cannot be very strong. Nothing can +affect us forcibly but what strikes the Senses, or such Things which +we are conscious of within. By the Light of Nature only, we are +capable of demonstrating to our Selves the necessity of a First Cause, +a Supreme Being; but the Existence of a Deity cannot be render'd more +manifest to our Reason, than his Essence is unknown and +incomprehensible to our Understanding. + +Hor. I don't see what you drive at. + +Cleo. I am endeavouring to account for the small Effect and little +Force, which Religion, and the Belief of future Punishments, may be of +to mere Man, unassisted with the Divine Grace. The Practice of nominal +Christians is perpetually clashing with the Theory they profess. +Innumerable Sins are committed in private, which the Presence of a +Child, or the most insignificant Person, might have hinder'd, by Men +who believe God to be omniscient, and never question'd his Ubiquity. + +Hor. But pray, come to the Point, the Origin of Honour. + +Cleo. If we consider, that men are always endeavouring to mend their +Condition and render Society more happy as to this World we may easily +conceive, when it was evident that Nothing could be a Check upon Man +that was absent, or at least appear'd not to be present, how Moralists +and Politicians came to look for Something in Man himself, to keep him +in Awe. The more they examin'd into Human Nature, the more they must +have been convinced, that Man is so Selfish a Creature, that, whilst +he is at Liberty, the greatest Part of his Time will always be +bestow'd upon himself; and that whatever Fear or Revenerence he might +have for an invisible Cause, that Thought was often jostled out by +others, more nearly relating to himself. It is obvious likewise, that +he neither loves nor esteems any Thing so well as he does his own +Individual; and that here is Nothing, which he has so constantly +before his Eyes, as his own dear Self. It is highly probable, that +skilful Rulers, having made these observations for some Time, would be +tempted to try if Man could not be made an Object of Reverence to +himself. + +Hor. You have only named Love and Esteem; they alone cannot produce +Reverence by your own Maxim; how could they make a man afraid of +himself? + +Cleo. By improving upon his Dread of Shame; and this, I am persuaded, +was the Case: For as soon as it was found out, that many vicious, +quarrelsome, and undaunted Men, that fear'd neither God nor Devil, +were yet often curb'd and visibly with-held by the Fear of Shame; and +likewise that this Fear of Shame might be greatly encreas'd by an +artful Education, and be made superiour even to that of Death, they +had made a Discovery of a real Tie, that would serve many noble +Purposes in the Society. This I take to have been the Origin of +Honour, the Principle of which has its Foundation in Self-liking; and +no Art could ever have fix'd or rais'd it in any Breast, if that +Passion had not pre-existed and been predominant there. + +Hor. But, how are you sure, that this was the Work of Moralists and +Politicians, as you seem to insinuate? + +Cleo. I give those Names promiscuously to All that, having studied +Human Nature, have endeavour'd to civilize Men, and render them more +and more tractable, either for the Ease of Governours and Magistrates, +or else for the Temporal Happiness of Society in general. I think of +all Inventions of this Sort, the same which told [4] you of +Politeness, that they are the joint Labour of Many, Human Wisdom is +the Child of Time. It was not the Contrivance of one Man, nor could it +have been the Business of a few Years, to establish a Notion, by which +a rational Creature is kept in Awe for Fear of it Self, and an Idol is +set up, that shall be its own Worshiper. + +[Footnote 4: Fable of the Bees, Part. II. page 132.] + +Hor. But I deny, that in the Fear of Shame we are afraid of our +Selves. What we fear, is the judgment of others, and the ill Opinion +they will justly have of us. + +Cleo. Examine this thoroughly, and you'll find, that when we covet +Glory, or dread Infamy, it is not the good or bad Opinion of others +that affects us with Joy or Sorrow, Pleasure or Pain; but it is the +Notion we form of that Opinion of theirs, and must proceed from the +Regard and Value we have for it. If it was otherwise, the most +Shameless Fellow would suffer as much in his Mind from publick +Disgrace and Infamy, as a Man that values his Reputation. Therefore it +is the Notion we have of Things, our own Thought and Something within +our Selves, that creates the Fear of Shame: For if I have a Reason, +why I forbear to do a Thing to Day, which it is impossible should be +known before to Morrow, I must be with-held by Something that exists +already; for Nothing can act upon me the Day before it has its Being. + +Hor. The Upshot is I find, that Honour is of the same Origin with +Virtue. + +Cleo. But the Invention of Honour, as a Principle, is of a much later +Date; and I look upon it as the greater Atchievement by far. It was an +Improvement in the Art of Flattery, by which the Excellency of our +Species is raised to such a Height, that it becomes the Object of our +own Adoration, and Man is taught in good Earnest to worship himself. + +Hor. But granting you, that both Virtue and Honour are of Human +Contrivance, why do you look upon the Invention of the One to be a +greater Atchievement than that of the other? + +Cleo. Because the One is more skilfully adapted to our inward Make. +Men are better paid for their Adherence to Honour, than they are for +their Adherence to Virtue: The First requires less Self-denial; and +the Rewards they receive for that Little are not imaginary but real +and palpable. But Experience confirms what I say: The Invention of +Honour has been far more beneficial to the Civil Society than that of +Virtue, and much better answer'd the End for which they were invented. +For ever since the Notion of Honour has been receiv'd among +Christians, there have always been, in the same Number of People, +Twenty Men of real Honour, to One of real Virtue. The Reason is +obvious. The Persuasions to Virtue make no Allowances, nor have any +Allurements that are clashing with the Principle of it; whereas the +Men of Pleasure, the Passionate and the Malicious, may all in their +Turns meet with Opportunities of indulging their darling Appetites +without trespassing against the Principle of Honour. A virtuous Man +thinks himself obliged to obey the Laws of his Country; but a Man of +Honour acts from a Principle which he is bound to believe Superiour to +all Laws. Do but consider the Instinct of Sovereignty that all Men are +born with, and you'll find, that in the closest Attachment to the +Principle of Honour there are Enjoyments that are ravishing to Human +Nature. A virtuous Man expects no Acknowledgments from others; and if +they won't believe him to be virtuous, his Business is not to force +them to it; but a Man of Honour has the Liberty openly to proclaim +himself to be such, and call to an Account Every body who dares to +doubt of it: Nay, such is the inestimable Value he sets upon himself, +that he often endeavours to punish with Death the most insignificant +Trespass that's committed against him, the least Word, Look, or +Motion, if he can find but any far-fetch'd reason to suspect a Design +in it to under-value him; and of this No body is allow'd to be a Judge +but himself. The Enjoyments that arise from being virtuous are of that +Nicety, that every ordinary Capacity cannot relish them: As, without +Doubt, there is a noble Pleasure in forgiving of Injuries, to +Speculative Men that have refin'd Notions of Virtue; but it is more +Natural to resent them; and in revenging one's self, there is a +Pleasure which the meanest Understanding is capable of tasting. It is +manifest then, that there are Allurements in the Principle of Honour, +to draw in Men of the lowest Capacity, and even the vicious, which +Virtue has not. + +Hor. I can't see, how a Man can be really virtuous, who is not +likewise a Man of Honour. A Person may desire to be Honest, and have +an Aversion to Injustice, but unless he has Courage, he will not +always dare to be just, and may on many Occasions be afraid to do his +Duty. There is no Dependance to be had on a Coward, who may be bully'd +into vicious Actions, and every Moment be frighten'd from his +Principle. + +Cleo. It never was pretended, that a Man could be Virtuous and a +Coward at the same Time, since Fortitude is the very First of the Four +Cardinal Virtues. As much Courage and Intrepidity as you please; but a +virtuous Man will never display his Valour with Ostentation, where the +Laws of God and Men forbid him to make Use of it. What I would +demonstrate, is, that there are many Allowances, gross Indulgences to +Human Nature in the Principle of Honour, especially of modern Honour, +that are always exclaim'd against by the Voice of Virtue, and +diametrically opposite to the Doctrine of _Christ._ + +Hor. Yet the further we look back for these Seven or Eight Hundred +years, the more we shall find Honour and Religion blended together. + +Cleo. When Ignorance, for several Ages, had been successfully +encouraged and was designedly introduced to make Way for Credulity, +the Simplicity of the Gospel and the Doctrine of _Christ_ were turn'd +into Gaudy Foppery and vile Superstition. It was then, that the Church +of _Rome_ began openly to execute her deep-laid Plot for enslaving the +Laity. Knowing, that no Power or Authority can be established or long +maintain'd upon Earth without real Strength and Force of Arms, she +very early coax'd the Soldiery, and made all Men of Valour her Tools +by Three Maxims, that, if skilfully follow'd, will never fail of +engaging Mankind in our Favour. + +Hor. What are those, pray. + +Cleo. Indulging Some in their Vices, Humouring Others in their Folly, +and Flattering the Pride of All. The various Orders of Knighthood were +so many Bulwarks to defend the Temporals of the Church, as well +against the Encroachments of her Friends, as the Invasions of her +Enemies. It was in the Institutions of these Orders, that Pains were +taken by the grand Architects of the Church, to reconcile, in outward +Shew, the Principle of Honour with that of the Christian Religion, and +make Men stupidly believe, that the Height of Pride is not +inconsistent with the greatest Humility. In these Solemnities the +jugling Priests resolved to be kept out no where; had commonly the +greatest Share; continually blending Rites seemingly Sacred with the +Emblems of vain Glory, which made all of them an eternal Mixture of +Pomp and Superstition. + +Hor. I don't believe, that ever Any body set those Things in such a +Light besides your Self; but I see no Design, and the Priests gave +themselves a great Deal of Trouble for Nothing. + +Cleo. Yet it is certain, that, by this and other Arts, they made +themselves sure of the most dangerous Men; for by this Means the +boldest and even the most wicked became Bigots. The less Religion they +had, the more they stood in Need of the Church; and the farther they +went from God, the more closely they stuck to the Priests, whose Power +over the Laity was then the most absolute and uncontroul'd when the +Crimes of These were most flagrant and enormous. + +Hor. I believe, that among the Men of Honour Many were tainted with +Pride and Superstition at the same Time; but there were others in whom +superlative Bravery was united with the strictest Virtue. + +Cleo. All Ages have had Men of Courage, and all Ages have had Men of +Virtue; but the Examples of Those you speak of, in whom superlative +Bravery was united with the strictest Virtue, were always extremely +scarce, and are rarely to be met with, but in Legends and Romances, +the Writers of both which I take to have been the greatest Enemies to +Truth and sober Sense the World ever produc'd. I don't deny, that by +perusing them Some might have fallen in Love with Courage and Heroism, +others with Chastity and Temperance, but the Design of both was to +serve the Church of _Rome_, and with wonderful Stories to gain the +Attention of the Readers, whilst they taught Bigotry, and inured them +to believe Impossibilities. But what I intended was to point at the +People that had the greatest Hand in reconciling, to outward +Appearance, the Principle of Honour with that of the Christian +Religion, the Ages This was done in, and the Reasons for which it was +attempted. For it is certain, that by the Maxims I named, the Church +made her self sure of Those who were most to be fear'd. Do but cast +your Eyes on the childish Farces, some Popes have made great Men the +chief Actors in, and the apish Tricks they made them play, when they +found them intoxicated with Pride, and that at the same Time they were +Believers without Reserve. What Impertinence of tedious Ceremonies +have they made the greatest Princes submit to, even such as were noted +for being cholerick and impatient! What Absurdities in Dress have they +made them swallow for Ornaments and Marks of Dignity! If in all these +the Passion of Self-liking had not been highly gratify'd as well as +play'd upon, Men of Sense could never have been fond of them, nor +could they have been of that Duration; for many of them are still +remaining even in Protestant Countries, where all the Frauds of Popery +have been detected long ago; and such Veneration is paid to some of +them, that it would hardly be safe to ridicule them. It is amazing to +think, what immense Multitudes of Badges of Honour have been invented +by Popery, that are all distinct from the Rest, and yet have Something +or other to shew, that they have a Relation to Christianity. What a +vast Variety of Shapes, not resembling the Original, has the poor +Cross Cross been tortur'd into! How differently has it been placed and +represented on the Garments of Men and Women, from Head to Foot! How +inconsiderable are all other Frauds that Lay-Rogues now and then have +been secretly guilty of, if you compare them to the bare-fac'd Cheats +and impudent Forgeries, with which the Church of _Rome_ has constantly +imposed upon Mankind in a triumphant Manner! What contemptible Baubles +has that Holy Toy-shop put off in the Face of the Sun for the richest +Merchandize! She has bribed the most Selfish and penetrating +Statesmen, with empty Sounds, and Titles without Meaning. The most +resolute Warriours She has forced to desist from their Purposes, and +do her dirty Work against their own Interest. I shall say Nothing of +the Holy War; how often the Church has kindled and renew'd it, or what +a Handle She made of it to raise and establish her own Power, and to +weaken and undermine that of the Temporal Princes in Christendom. The +Authority of the Church has made the greatest Princes and most haughty +Sovereigns fall prostrate before, and pay Adoration to the vilest +Trumpery, and accept of, as Presents of inestimable Worth, despicable +Trifles, that had no Value at all but what was set upon them by the +Gigantick Impudence of the donors, and the childish Credulity of the +Receivers, the Church misled the Vulgar, and then made Money of their +Errors. There is not an Attribute of God, and hardly a Word in the +Bible, to which she gave not some Turn or other, to serve her Worldly +Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms; +and the Priests forged Apparitions to shew the Power they pretended +to, of laying Spirits, and casting out Devils. To make accused +Persons, sometimes by Ordeal, at others by single Combat, try the +Justice of their Cause, were both Arrows out of her Quiver; and it is +from the latter, that the Fashion of Duelling took its Rise. But those +single Combats at first were only fought by Persons of great Quality, +and on some considerable Quarrel, when they ask'd Leave of the +Sovereign to decide the Difference between them by Feats of Arms; +which being obtain'd, Judges of the Combat were appointed, and the +Champions enter'd the List with great Pomp, and in a very solemn +Manner. But as the Principle of Honour came to be very useful, the +Notions of it, by Degrees, were industriously spread among the +Multitude, till at last all Swords-men took it in their Heads, that +they had a right to decide their own Quarrels, without asking any +Body's Leave. Two Hundred Years ago---- + +Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of +Importance requires my Presence. It is an Appointment which I had +entirely forgot when I came hither. I am sure I have been staid for +this Half Hour. + +Cleo. Pray, _Horatio_, make no Apologies. There is no Company I love +better than I do yours when you are at Leisure; but---- + +Hor. You don't stir out I know; I shall be back again in Two Hours +Time. + +Cleo. And I shall be at Home for No body but your Self. + + + + +The Second Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. I Believe I am within my Time. + +Cleo. By above Ten Minutes. + +Hor. When I came back in the Chair, I was thinking how artfully, all +this Afternoon, you avoided saying any Thing of Honour, as it relates +to the Fair Sex. Their Honour, you know, consists in their Chastity, +which is a real Virtue in your own Sense, not to be practis'd without +palpable Self-denial. To make a Vow of perpetual Virginity, and to be +resolute enough, never to break it, is a Task not to be perform'd +without the utmost Mortification to Flesh and Blood, especially in +handsome clever Women that seem to be made for Love, as you and I have +seen a great many in the Nunneries in _Flanders_. Self-liking or Pride +have Nothing to do there; for the more powerfully that Passion +operates in either Men or Women, the less Inclination they'll shew to +be mew'd up in a Cloyster, where they can have None but their own Sex +to converse with. + +Cleo. The Reason why I said Nothing of Honour as it relates to the +fair Sex, was because we had spoke of it already in a former +Conversation; by the same Token, that I told you then, that [5] _the +Word Honour, I mean, the Sence of it, was very whimsical, and the +Difference in the Signification so prodigious, according as the +Attribute was either applied to a Man, or to a Woman, that neither +shall forfeit their Honour, tho' each should be guilty, and openly +boast of what would be the other's greatest Shame._ + +[Footnote 5: Fable of the Bees, part II. page 128.] + +Hor. I remember it, and it is true. Gallantry with Women, is no +Discredit to the Men, any more than Want of Courage is a Reproach to +the Ladies. But do you think this is an Answer to what I said? + +Cleo. It is an Answer to your Charge against me of making Use of an +Artifice, which, I declare to you, never enter'd into my Head. That +the Honour of Women in general, is allow'd to consist in their +Chastity, is very true; the Words themselves have been made Use of as +Synonimous even among the Ancients: But this, strictly speaking, ought +only to be understood of Worldly Women, who act from Political Views, +and at best from a Principle of Heathen Virtue. But the Women you +speak of among the Christians, who, having vow'd a perpetual +Virginity, debar themselves from sensual Pleasures, must be set on, +and animated by a higher Principle than that of Honour. Those who can +voluntarily make this Vow in good Humour and Prosperity, as well as +Health and Vigour, and keep it with Strictness, tho' it is in their +Power to break it, have, I own with you, a Task to perform, than which +Nothing can be more mortifying to Flesh and Blood. Self-liking or +Pride, as you say, have Nothing to do there. But where are these Women +to be found? + +Hor. I told you; in the Religious Houses. + +Cleo. I don't believe there is one in a Thousand that answers the +Character you gave of them. Most Nuns are made whilst they are very +young, and under the Tuition of others; and oftner by Compulsion than +their own Choice. + +Hor. But there are Women grown, who take the Veil voluntarily, when +they are at their own Disposal. + +Cleo. Not many, who have not some substantial Reason or other for it, +that has no Relation to Piety or Devotion; such as the Want of a +Portion suitable to their Quality; Disappointments or other +Misfortunes in the World. But to come to the Point. There are but two +Things which, in Celibacy, can make Men or Women, in Youth and Health, +strictly comply with the Rules of Chastity; and these are Religion, +and the Fear of Shame. Good Christians, that are wholly sway'd by the +Sense of a Religious Duty, must be supernaturally assisted, and are +Proof against all Temptations. But These have always been very scarce, +and there are no Numbers of them any where, that one can readily go +to. It would perhaps be an odious Disquisition, whether, among all the +young and middle-aged Women who lead a Monastick Life, and are +secluded from the World, there are Any that have, abstract from all +other Motives, Religion enough to secure them from the Frailty of the +Flesh, if they had an Opportunity to gratify it to their Liking with +Impunity. This is certain, that their Superiors, and Those under whose +Care these Nuns are, seem not to entertain that Opinion of the +Generality of them. They always keep them lock'd up and barr'd; suffer +no Men to converse with them even in Publick, but where there are +Grates between them, and not even then within Reach of one another: +And tho' hardly a Male Creature of any Kind is allow'd to come near +them, yet they are ever suspicious of them, pry into their most Secret +Thoughts, and keep constantly a watchful Eye over them. + +Hor. Don't you think this must be a great Mortification to young +Women? + +Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which +was the Thing you spoke of. The Mortifitation which they feel is like +that of Vagabonds in a Work-House: There is no Virtue in the +Confinement of either. Both are dissatisfied, without Doubt, but it is +because they are not employ'd to their Liking; and what they grieve +at, is, that they can't help themselves. But there are Thousands of +vain Women, whom no Thoughts of Futurity ever made any Impression +upon, that lead single Lives by Choice, and are at the same Time +careful of their Honour to the greatest Nicety, in the Midst of +Temptations, gay sprightly Women, of amorous Complexions, that can +deny a passionate, deserving Lover, whose Person they approve of and +admire, when they are alone with him in the dark; and all this from no +better Principle than the Fear of Shame, which has its Foundation in +Self-liking, and is so manifesty derived from that and no other +Passion. You and I are acquainted with Women, that have refused +Honourable Matches with the Men they loved, and with whom they might +have been Happy, if they themselves had been less intoxicated with +Vanity. + +Hor. But when a Woman can marry, and be maintain'd suitably to her +Quality, and she refuses a Man upon no other Score, than that his +Fortune, or his Estate, are not equal to her unreasonable Desires, the +Passion she acts from is Covetousness. + +Cleo. Would you call a Woman covetous, who visibly takes Delight in +Lavishness, and never shew'd any Value for Money when She had it: One +that would not have a Shilling left at the Year's End, tho' she had +Fifty Thousand Pounds coming in? All Women consult not what is +befitting their Quality: What many of them want is to be maintain'd +suitably to their Merit, their own Worth, which with great Sincerity +they think inestimable and which consequently no Price can be equal +to. The Motive therefore of these Women is no other, than what I have +call'd it, their Vanity, the undoubted Offspring of Self-liking, a +palpable Excess, an extravagant Degree of the Passion, that is able to +stifle the loudest Calls of Nature, and with a high Hand triumphs over +all other Appetites and Inclinations. What Sort of Education now do +you think the fittest to furnish and fill young Ladies with this high +Esteem for themselves and their Reputation, which, whilst it subsists +and reigns in them, is an ever-watchful and incorruptible Guardian of +their Honour? Would you mortify or flatter; lessen or increase in them +the Passion of Self-liking, in order to preserve their Chastity? In +short, which of the Two is it, you would stir up and cultivate in them +if you could, Humility or Pride? + +Hor. I should not try to make them Humble, I own: And now I remember, +that in our Third Conversation, speaking of raising the Principle +Honour in both Sexes, you gave some plausible Reasons why [6] Pride +should be more encourag'd in Women than in Men. So much for the +Ladies. I shall now be glad to hear what you have to add further +concerning Honour, as it relates to Men only, and requires Courage. +When I took the Freedom to interupt you, you was saying Something of +Two Hundred Years ago. + +[Footnote 6: Fable of the Bees part II. p. 126.] + +Cleo. I was then going to put you in Mind, that Two Hundred Years ago +and upward, as all Gentlemen were train'd up to Arms, the Notions of +Honour were of great Use to them; and it was manifest, that never any +Thing had been invented before, that was half so effectual to create +artificial Courage among Military Men. For which Reason it was the +Interest of all politicians, among the Clergy, as well as the Laity, +to cultivate these Notions of Honour with the utmost Care, and leave +no stone unturn'd to make Every body believe the Existence and Reality +of such a Principle; not among Mechanicks, or any of the Vulgar, but +in Persons of high Birth, Knights, and others of Heroick Spirit and +exalted Nature. I can easily imagine, how, in a credulous, ignorant +Age, this might be swallow'd and generally receiv'd for Truth; nor is +it more difficult to conceive, how illiterate Men and rude Warriours, +altogether unacquainted with Human Nature, should be so far imposed +upon by such Assertions, as to be fully persuaded, that they were +really posses'd of; and actually animated by such a Principle, +constantly ascribing to the Force and Influence of it every Effort and +Suggestion they felt from the Passion of Self-liking. The Idol it self +was finely dress'd up, made a beautiful Figure, and the Worship of it +seem'd to require Nothing, that was not highly commendable and most +beneficial to Society. Those who pretended to pay their Adoration to +it, and to be true Votaries of Honour, had a hard Task to perform. +They were to be Brave and yet Courteous, Just, Loyal, and the +Protectors of Innocence against Malice and Oppression. They were to be +the profess'd Guardians of the Fair; and chaste, as well as profound +Admirers of the Sex: But above all, they were to be Stanch to the +Church, implicite Believers, zealous Champions of the Christian Faith, +and implacable Enemies to all Infidels and Hereticks. + +Hor. I believe, that between Two and Three Hundred Years ago, Bigotry +was at the greatest Height. + +Cleo. The Church of _Rome_ had, long before that Time, gain'd such an +Ascendant over the Laity, that Men of the highest Quality stood in Awe +of the least Parish-Priest. This made Superstition fashionable; and +the most resolute Heroes were not ashamed to pay a blind Veneration to +every Thing which the Clergy was pleased to call Sacred. Men had an +entire Confidence in the Pope's Power; his blessing of Swords, +Armours, Colours and Standards; and No body doubted of the Influence, +which Saints and Angels had upon Earth, the miraculous Virtue of +Relicks, the Reality of Witches and Enchantments, the Black Art, or +that Men might be made invulnerable. + +Hor. But the Ignorance of those Days notwithstanding, you believe, +that there were Men of that strict Honour, you have been speaking of. + +Cleo. Men of Honour, I told you, were required and supposed to be +possess'd of those Qualities; and I believe, that several endeavour'd +to be, and some actually were such, as far as Human Frailty would let +them; but I believe likewise, that there were others, who gain'd the +Title, by their Undauntedness only, and had but a small Stock of any +other Virtue besides; and that the Number of these was always far the +greatest. Courage and Intrepidity always were, and ever will be the +grand Characteristick of a Man of Honour: It is this Part of the +Character only, which it is always in our Power to demonstrate. The +best Friend a King has, may want an Opportunity to shew his Loyalty: +So a Man may be just and chaste, and yet not be able to convince the +World that he is so; but he may pick a Quarrel, and shew, that he +dares to Fight when he pleases, especially if he converses with Men of +the Sword. Where the Principle of Honour was in high Esteem, Vanity +and Impatience must have always prompted the most proud and forward to +seek after Opportunities of Signalizing themselves, in order to be +stiled Men of Honour. This would naturally occasion Quarrelling and +Fighting, as it did and had frequently done before the Time I speak +of. As Duelling was made a Fashion, the Point of Honour became, of +Course, a common Topick of Discourse among the best bred Men: By this +Means the Rules for Quarrelling and Ponctilio in Behaviour, which at +first were very uncertain and precarious, came to be better +understood, and refin'd upon from Time to Time, till, in the Beginning +of the last Century, the Sence of Honour was arrived to such a Degree +of Nicety all over _Europe_, especially in _France_, that barely looking +upon a Man was often taken for an Affront. The Custom of Duelling, by +this, was become to universal in that Kingdom, that the Judges +themselves thought it dishonourable to refuse a Challenge. _Henry_ IVth. +seeing the best Blood of France so often sacrific'd to this Idol, +endeavour'd to put a Stop to it, but was not able; and the several +Edicts made in 1602 and 1609 were fruitless. The Resolutions of +Parliament likewise, made in the Reign of _Lewis_ XIIIth. were as +ineffectual: the First Check that was given to Duelling, was in the +Minority of _Lewis_ XIVth, and from the Method by which it was prevented +at last, it is evident, that Honour is an Idol, by Human Contrivance, +rais'd on the Basis of Human Pride. + +Hor. The Method by which a Stop was put to it, was strictly to punish +and never to pardon Any that either sent or accepted of Challenges, +whether they fought or not. + +Cleo. This was not trusted to only. An Edict was publish'd in the Year +1651, by which Courts of Honour were erected throughout the Kingdom, +with Gentlemen Commissioners in every Bailiwick, that were to have +Advice of, and immediately to interpose in all Differences that might +arise between Gentlemen. The Difficulty they labour'd under was, that +they would abolish the Custom of Duelling without parting with the +Notions of Honour; destroying of which must have been certain Ruin to +a warlike Nation, that once had received them; and therefore they +never design'd, that the Worship of the Idol should cease, but they +only try'd, whether it was not to be satisfied with less valuable +Victims, and other Sacrifices besides human Blood. In the Year 1653, +_Lewis_ XIV. set forth another Declaration against Duels; in which +having made some Additions to his former Edict, he commands the +Marshals of _France_ to draw up a Regulation touching the Satisfactions +and Reparations of Honour, which they should think necessary for the +several Sorts of Offences. This Order was immediately obey'd, and +nineteen Articles were drawn up and publish'd accordingly. In these, +calling a Man Fool, Coward, or the Like, was punish'd with a Month's +Imprisonment; and after being released, the Offender was to declare to +the Party so offended, that he had wrongfully and impertinently +injur'd him by outragious Words, which he own'd to be false, and ask'd +him to forgive. Giving one the Lie, or threatning to beat him, was two +Month's Imprisonment, and the Submission to be made afterwards yet +more humble than the foregoing. For Blows, as striking with the Hand, +and other Injuries of the same Nature, the Offender was to lye in +Prison Six Months, unless, at the Request of the offended, half of +that Time was chang'd into a pecuniary Mulct, that might not be under +Fifteen Hundred Livres, to be paid before he was set at Liberty, for +the Use of the Nearest Hospital to the Abode of the offended; after +which, the Offender was to submit to the same Blows from the offended, +and to declare by Word of Mouth, and in Writing, that he had struck +him in a Brutish Manner, and beg'd him to pardon and forget that +Offence. + +Hor. What Mortal could submit to such Condescensions? + +Cleo. For Caning, or Blows given with a Stick, the Punishment was +still more severe; and the Offender was to beg pardon upon his Knees. + +Hor. I should have no great Opinion of a Man's Honour, who would not +chuse to Die rather than comply with such Demands. + +Cleo. Several thought as you do, and were hang'd for their Pains. But +what Need a Man come to those Extremes, when he could have +Satisfaction for any real Offence that might provoke him? For the +Articles took Notice of, and made ample Provisions against all Manner +of Injuries, from the most trifling Offences to the highest Outrages, +and were very severe against all those that should refuse to submit to +the Penalties imposed. The Marshals of _France_ remain'd the Supreme +Judges in all these Matters; and under them acted the Governours and +Lieutenants General of Provinces, in whose Absence the Gentlemen +Commissioners in every Bailiwick, having Power to call the Officers of +Justice to their Assistance, were to take all provisional Care +imaginable; so that no Lawyers or Mechanicks had a Hand in composing +any Differences concerning the Point of Honour. + +Hor. All these Things, we'll say, are wisely contriv'd; but in +complaining first there is a meanness which a Man of Honour cannot +stoop to. + +Cleo. That the Instinct of Sovereignty will always bid Men revenge +their own Wrongs, and do Justice to themselves, is certain. But I +wanted, to shew you the Equivalent, that wise Men substituted in the +Room of Dueling, and which Men of unqueston'd Honour took up with. The +Scheme was contrived by Men of tried Valour, whose Example is always +of great Weight: Besides, from the Nature of the Remedies that were +applied to the Evil, it must always follow, that those who had given +the greatest Proofs of their Courage, would be the most ready to +subscribe to those Articles. + +Hor. In our last Conversation but one you told me, that [7] all Laws +pointed at, and tally'd with some Frailty or Passion in our Nature; +pray, what is it that these Laws of Honour tally with? + +[Footnote 7: Fable of the Bees, part II. page 318.] + +Cleo. It is self-evident, that they point at Self-liking and the +Instinct of Sovereignty. But what is singular in these Laws is, that +in their Operation they are the reverse of all others. + +Hor. I don't understand you. + +Cleo. All other Precepts and Commandments are visibly labouring to +restrain the Passions, and cure the Imperfections of our Nature; but +these Regulations of Honour are endeavouring to prevent Mischief, by +soothing and flattering the Frailties they point at. In Offences +against a Man's Honour, Pardon is not ask'd of God or the King, but of +him who receiv'd the Affront. It is he, therefore, whom all the +Address and Homage are paid to: He is the Idol that is kneel'd to, and +the only Sovereign that can forgive the Trespasses committed against +himself. The Punishment of the first Aggressor, you see, is altogether +a Compliment to the Person offended, whose Wrath the Law is so far +from blaming, that it justifies it, and gives him an Opportunity of +indulging it by the Indignity it puts upon the Offender. The real +Mischief is not apprehended from the Offender, but the Person +offended; and therefore it is him, whom the Law coaxes and wheedles +into good Humour, by offering him a Reparation that shall be equally +honourable with what he would chuse, tho' less prejudicial to the +Society. What the Law promises is a Tribute to the same Passion which +he wants to gratify, a Sacrifice to the Idol which he himself adores. +Should Any one personate these Laws, and, representing the Sentiments +on those who made them, speak to a Man of Honour, who had receiv'd an +Affront, an Officer of the Guards, we'll say, who had been call'd Fool +by his Equal, the Purport of the Discourse would be this: You are very +much in the Right, Sir, to be highly incensed against the Man who +dared to call you Fool, you that are a Man of Honour, to whom, as +such, the whole World ought to pay the highest Esteem. You have not +only an undoubted Right to do your Self justice, and revenge the +Affront that has been given you; but there is likewise such a +Necessity of your resenting it, that if you could tamely put up the +Injury you have receiv'd, and neglect demanding Satisfaction, you +would deserve to be branded with Ignominy, and all Men of Honour would +justly refuse ever to converse with you for the future. But the +Person, whom you have this Affair with, being likewise a Man of +Honour, it is greatly to be fear'd, that upon your demanding +Satisfaction of him, a Battle will ensue, which, between two Persons +who value their Honours a Thousand Times more than their Lives, will +probably be fatal to one, if not to both; you are therefore earnestly +desired by the King himself, that for his Sake you would make some +Alteration in the Manner of taking that Satisfaction which you ought +to receive; and the Marshals of _France_ have not only given it under +their Hands, that the Equivalents, which they have proposed for +Fighting, will be as entire a Reparation to your Honour as can be +obtain'd by Arms; but moreover they have promised and engaged their +Honours, that in Cases of Affronts they will take up and content +themselves with the same Equivalents, and on all Occasions submit to +the same Regulations, which you are now desired to follow. And that it +may appear, how highly reasonable this Request is; you are likewise +desired to take the following Remonstrance into your Consideration: +That the Valour and Steadiness of Men of Honour: are the grand Support +of all States and Kingdoms, is a Truth not to be denied; and that not +only the Peace and Tranquility, and all the Blessings we enjoy, but +likewise the King's Crown and Safety would be precarious without them, +is as unquestionable. For this Reason all wise Princes, Magistrates +and Governours, will ever take all imaginable Care, on the one Hand, +to cultivate and encourage the most noble Principle of Honour, and, on +the other, to encrease the Numbers of the worthy Posessors of it, by +favouring and on all Occasions shewing them the most tender Affection, +as well as highest Esteem. It is easy then to be imagin'd, that a +Monarch, who loves his People, and has the Interest of his Nation at +Heart, must be sensibly afflicted to see it become a common Practice +for such valuable Men to destroy one another, and behold that Bravery +and Spirit, which should only be made Use of against the Enemies of +the Country, hourly employ'd and lavish'd away in private Quarrels, +that can have no other Tendency that the weakening of the Kingdom, and +which, if suffer'd to go on, must compleat its Ruin. + +Hor. You make these Laws speak very notably. + +Cleo. I have said Nothing but what is certainly imply'd in them. Every +Man in _France_ knew, that the chief Motive of all those Edicts against +Duelling, was the Loss of the brave Men that was sustain'd by that +Custom. The Sinfulness of it was the least Consideration. + +Hor. There, I believe, you wrong them, for I have seen some of these +Edicts, where Duelling is call'd an Antichristian Practice, which God +was highly offended at. + +Cleo. In wording of the Edicts, indeed, some such Thing was put in for +Form's Sake; but the Regulations themselves, by which the Men of +Honour were to walk, were openly Antichristian; and in some Cases, +instead of Teaching Men to forgive those that had trespas'd against +them, they obliged and forced the Offended to shew their Resentment, +tho' they would rather not, and desired to be excused. + +Hor. Where the Affront was very heinous, I know what you say is true. +But you set these Things in a strange Light. I can make the same +Glosses upon our Laws, which oblige me to prosecute a Man that has +robb'd me, if I can catch him, whether I will or not; and he shall be +hang'd, tho' I forgive him the Injury, and even would beg his Life. + +Cleo. There is a vast Difference between the two Cases, a Robbery, and +an Affront: No body hinders you from forgiving a Man that robb'd you; +but notwithstanding your pardoning him, he is punish'd for acting +against the Laws; therefore his Offence is against the King, who is +the Guardian and Superintendant of them. And No body but the King can +pardon the Trespasses that are committed against his Crown and +Dignity. Whoever robs you, must be hang'd, because he robb'd, not +because he robb'd YOU in particular: Tho' you are bound to prosecute +him for Robbing you, yet the Injury is reckon'd as done to the +Publick; and you become a Criminal your Self, if you connive at his +Escape, tho' he restor'd to you what he had robb'd you of. But in the +Case of an Affront the Injury is reckon'd to be done to him only who +receiv'd it. His Anger, as I said before, is thought to be just, and +his Resentment reasonable, till an ample Satisfaction be made him; +therefore it is He who is to be appeas'd, and He only who is to be +applied to. The Laws that were compiled by the Marshals of _France_, +don't pretend to mend the Heart, and lay no greater Restraint on the +Spirit of Revenge, than Matrimony does on the Desire of Procreation; +on the Contrary, they flatter the Frailty, and are administring to the +Haughtiness of the offended: They are so far from denying him his +Demands, or refusing to give him Satisfaction for the Affront, that +they appoint it by Authority; in the ordering of which they make such +ample Provisions for the Gratification of his Pride, as no reasonable +Man could ever think of without blushing. The only Thing they oblige +him to is, that he shall take the Satisfaction in such a Manner, as +shall be most safe to himself, and least detrimental to the Publick. +Now if you will consider first, that those who made these Regulations +were Men of undoubted Honour, who hourly feeling the Force of it +within themselves, were perfectly well acquainted with the Principle +which it is built upon; and secondly, that the profound Humility of +the Offender, and his asking Pardon of the offended, are two main +Points in the repairing of Honour, necessary _postulata_, without which +those knowing Judges thought it impossible, that an Affront could be +forgiven: If, I say, you'll consider these two Things, you'll see +plainly, what Passion in Human Nature it is, which those Laws of +Honour tally'd with, and likewise that it is true, what I have +asserted of them, that instead of reproving, curbing, or diminishing +the Frailty that is offensive, which seems to be the Intention of all +other Laws, their Aim is to prevent Mischief and do Service to the +Civil Society, by approving of, cherishing, and indulging that very +Passion, from which the Evil they would prevent can only proceed. + +Hor. You think those Regulations were effectual, and yet you seem to +dislike them. + +Cleo. I dislike them because they are destructive to Religion; and if +a Minister of the Gospel was to dissuade and deter Men from Duelling +he would do it in quite another Manner. By a Minister of the Gospel I +don't mean a Philosophizing Divine, or a polite Preacher, but a +sincere Follower of the Apostles, a down-right Christian. He would, in +the First Place, insist upon it, that Forgiving of Injuries was a +Christian Duty never to be dispens'd with; because it is made the +Condition on which we are taught to beg Pardon for our own Offences. In +the Second, he would demonstrate that no Man is ever to revenge +himself, how highly and how atrociously soever he might have been +injured. If ever he heard of a Man's sending a Challenge for having +been call'd Fool, or other verbal Injuries, he would reprove his +Frowardness and Want of Temper, for resenting such Trifles as the Law +of his Country thought it not worthy to take Notice of. He would +appeal to his Reason, and ask him, whether he could think, that the +Affront he complain'd of, was a sufficient Cause to take away a Man's +Life. He would represent to him the Heinousnesss of Murder, God's +express Command against it; his Justice, his Wrath, his Vengeance when +provok'd. But if all these could not divert the Dueller from his +Purpose, he would attack his stubborn Heart in its inmost Recesses, +and forget Nothing of what I told you on the Subject in our Second and +Third Conversation. He would recommend to him the Fable of the _Bees_, +and, like that, he'd dissect and lay open to him the Principle of +Honour, and shew him, how diametrically opposite the Worship of that +Idol was to the Christian Religion; the First consisting in openly +cherishing and feeding that very Frailty in our Nature, which the +latter strictly commands us with all our Might to conquer and destroy. +Having convinced him of the substantial Difference and Contrariety +between these Two Principles, he would display to him, on the one +Hand, the Vanity of Earthly Glory, and the Folly of Coveting the +Applause of a Sinful World; and, on the other, the Certainty of a +Future State, and the Transcendency of everlasting Happiness over +every Thing that is perishable. From such Remonstrances as these the +good, pious Man would take an Opportunity of exhorting him to a +Christian Self-denial, and the Practice of real Virtue, and he would +earnestly endeavour to make him sensible of the Peace of Conscience +and solid Comforts that are to be found in Meekness and Humility, +Patience, and an entire Resignation to the Will of God. + +Hor. How long, pray, do you intend to go on with this Cant? + +Cleo. If I am to personate a Christian Divine, who is a sincere +Believer, you must give me Leave to speak his Language. + +Hor. But if a Man had really such an Affair upon his Hands, and he +knew the Person, he had to do with, to be a resolute Man that +understood the Sword, do you think he would have Patience or be at +Leisure to hearken to all that puritanical Stuff, which you have been +heaping together? Do you think (for that is the Point) it would have +any Influence over his Actions? + +Cleo. If he believ'd the Gospel, and consequently future Rewards and +Punishments, and he likewise acted consistently with what he believ'd, +it would put an entire Stop to all, and it would certainly hinder him +from fending or accepting of Challenges, or ever engaging in any Thing +relating to a Duel. + +Hor. Pray now, among all the Gentlemen of your Acquaintance, and such +as you your Self should care to converse with, how many are there, do +you think, on whom the Thoughts of Religion would have that Effect? + +Cleo. A great many, I hope. + +Hor. You can hardly forbear laughing, I see, when you say it; and I am +sure, you your Self would have no Value for a Man whom you should see +tamely put up a gross Affront: Nay, I have seen and heard Parsons and +Bishops themselves laugh at, and speak with Contempt of pretended +Gentlemen, that had suffer'd themselves to be ill treated without +resenting it. + +Cleo. What you say of my self, I own to be true; and I believe the +same of others, Clergymen as well as Laymen. But the Reason why Men, +who bear Affronts with Patience, Are so generally despised is, because +Every body imagines, that their Forbearance does not proceed from a +Motive of Religion, but a Principle of Cowardice. What chiefly induces +us to believe this, is the Knowledge we have of our selves: We are +conscious within of the little Power which Christianity has over our +Hearts, and the small Influence it has over our Actions. Finding our +own Incapacity of subduing strong Passions, but by the Help of others +that are more violent, we judge of others in the same Manner: And +therefore when we see a vain, worldly Man gain such a Conquest over +his known and well establish'd Pride, we presently suspect it to be a +Sacrifice which he makes to his Fear; not the Fear of God, or +Punishment in another World, but the Fear of Death, the strongest +Passion in our Nature, the Fear that his Adversary, the Man who has +affronted him, will kill him, if he fights him. What confirms us in +this Opinion is, that Poltrons shew no greater Piety or Devotion than +other People, but live as voluptuously and indulge their Pleasures as +much, at least, as any other of the _beau monde_. Whereas a good +Christian is all of a Piece; his Life is uniform; and whoever should +scruple to send or to accept of a Challenge for the Love of God, or +but from a Fear of his Vengeance, depend upon it, he would have that +same Fear before his Eyes on other Occasions likewise: And it is +impossible that a Religious Principle, which is once of that Force, +that it can make a Man chuse to be despis'd by the World, rather than +he would offend God, should not only not be conspicuous throughout his +Behaviour, but likewise never influences the Rest of his Actions at +any other Time. + +Hor. From all this it is very plain, that there are very few sincere +Christians. + +Cleo. I don't think so, as to Faith and Theory; and I am persuaded, +that there are great Numbers in all Christian Countries, who sincerely +believe the Bible to be the Word of God, and the old as well as new +Testament to be a Revelation from Heaven: But as to Works and Practice +I am of your Opinion; and I not only believe, that there are very few +sincere and real Christians in their Lives and Conversation, for that +is a difficult Task, but I believe likewise, that there are very Few +who are sincere in endeavouring to be so, or even in desiring to be +real Christians. But this is no Argument against Christianity, or the +Reasonableness of its Doctrine. + +Hor. I don't say it is. But as the Principle of Honour, whatever +Origin it had, teaches Men to be just in all their Dealings, and true +to their Engagements, and there are considerable Numbers in every +civiliz'd Nation, who really take Delight in this Principle, and in +all their Actions are sway'd and govern'd by it, must you not allow, +that such a Principle, let it be owing to Education, to Flattery, to +Pride, or what you please, is more useful to Society than the best +Doctrine in the World, which None can live up to, and but Few +endeavour to follow? + +Cleo. Tho' those who are deem'd to be Men of Honour, are far from +being all really virtuous, yet I can't disprove, that the Principle of +Honour, such as it is, does not fully as much Good to Society as +Christianity, as it is practised; I say, to Society, and only in +respect to Temporals; but it is altogether destructive as to another +World: And as the greatest Happiness upon Earth to a good Christian, +is a firm Belief, and well grounded Hope, that he shall be Happy in +Heaven, so a Man who believes the Gospel, and pretends to value +everlasting Happiness beyond any Thing of shorter Duration, must act +inconsistently with himself unless he adheres to the Precepts of +Christianity, and at the same Time explodes the Principle of Honour, +which is the very Reverse of it. + +Hor. I own, that in the Light you have put them, they seem to be, as +you say, diametrically opposite. + +Cleo. You see, that those who act from a Principle of Religion, fairly +attack the Heart, and would abolish Duelling and all other Mischief, +by restraining, conquering, and destroying of Pride, Anger, and the +Spirit of Revenge; but these Passions are so necessary to Society for +the Advancement of Dominion and worldly Glory, that the Great and +Ambitious could not do without them in a Warlike Nation. Those who +compiled in _France_ the Regulations we have been speaking of, were well +aware of this: They judged from what they felt within, and knew full +well, that take away Pride, and you spoil the Soldier; for it is as +impossible to strip a Man of that Passion, and preserve in him his +Principle of Honour, as you can leave him his Bed after you have taken +away the Feathers. A peaceful Disposition and Humility are not +Qualities more promising in the Day of Battle, than a contrite Heart +an broken Spirit are Preparatives for Fighting. In these Regulations, +so often mention'd, it is plainly to be seen, what Pains and Care were +taken, not to arraign, or lay the least Blame upon the Principle of +Honour, tho' the Kingdom groan'd under a Calamity which visibly arose +from, and could be the Effect of no other Cause than that very +Principle. + +Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of +Custom; and therefore the Marshals of _France_ were in the Right not to +depreciate or run the least Risque of destroying or lessening the +Principle of Honour, which, I am confident, has been a greater Tie +upon Men than any Religion whatever. + +Cleo. It is impossible that there should be a greater Tie, a stronger +Barrier against Injustice, than the Christian Religion, where it is +sincerely believ'd, and Men live up to that Belief. But if you mean, +that the Number of Men, who have stuck to the Principle of Honour, and +strictly follow'd the Dictates of it, has been greater than that of +Christians, who, with equal Strictness, have obey'd the Precepts of the +Gospel; if, I say, you mean this, I don't know how to contradict you. +But I thought, that I had given you a very good Reason for that, when +I shew'd you, that in the Notions of Honour there are many Allurements +to draw-in vain worldly Men, which the Christian Religion has not; and +that the Severity of this is more mortifying and disagreable to Human +Nature, than the Self-denial which is required in the other. There are +other Reasons besides, which I have likewise hinted at more than once. +A Man may believe the Torments of Hell, and stand in great Dread of +them, whilst they are the Object of his serious Reflection; but he +does not always think of them, nor will they always make the same +Impression upon him, when he does. But in worshiping Honour, a Man +adores himself, which is ever dear to him, never absent, never out of +Sight. A Man is easily induced to reverence what he loves so entirely. + +Hor. The Fear of Shame cannot restrain Men in Things that are done in +Secret, and can never be known. Men of Honour are true to their Trust, +where it is impossible they should be discover'd. + +Cleo. That is not universally true; tho', without doubt, there are +many such. The grand Characteristick of a Man of Honour, at least of +Modern Honour, is, that he takes no Affront without resenting it, and +dares fight Any body without Exception; and such there are that have +not common Honesty, and are noted Sharpers. Besides, by Education and +conversing constantly with Men of Honour, and some of real Honour and +Probity, Persons may contract a strong Aversion to every Thing that is +dishonourable. The most effectual method to breed Men of Honour, is to +inspire them with lofty and romantick Sentiments concerning the +Excellency of their Nature, and the superlative Merit there is in +being a Man of Honour. The higher you can raise a Man's Pride, the +more refin'd you may render his Notions of Honour. + +Hon. The Substance of this you have said twenty Times; but I don't +understand your adoring of one's self. + +Cleo. I'll endeavour to explain it to you. I am acquainted with Men of +Honour, who seem to have a very slender Belief, if any, of future +Rewards and Punishiments, and whom yet I believe to be very just Men. +Of these there are several, whom I could entirely confide in, and +whose Words I would much rather take in Business of Moment than any +Bishop's, whom I know Nothing of. What is it that keeps these Men in +Awe? What keeps them true to their Word, and steady to their +Engagements, tho' they should be Losers by it? + +Hor. I don't know any Thing but the Principle of Honour, that is +deeply rooted in them. + +Cleo. Still the Thing, whatever it be, which a Man loves, fears, +esteems, and consequently reverences, is not without, but within +himself. The Object then of Reverence, and the Worshiper, who pays it, +meeting and remaining in the same Person, maynot such a Person be +justly said to adore himself: Nay, it seems to be the common Opinion, +that this is true; for unless some Sort of Divinity was supposed, to +reside in Men of Honour, their affirming and denying Things upon that +Principle could never be thought an Equivalent for an Oath, as to Some +it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, +is it not a Kind of Swearing by himself, as others do by God? If it +was not so, and there was supposed to be the least Danger, that Men, +endued with the Principle of Honour, could deceive or prevaricate, I +would fain know, why it should be binding and acquiesc'd in. + +Hor. You may say the same of the Quakers; and that there must be +supposed to be some Divinity in them, that their solemn Affirmation +should be thought equivalent to an Oath. + +Cleo. That's quite another Thing. The Quakers take all Oaths whatever, +whether they are made before a Magistrate or otherwise, to be sinful, +and for that Reason they refuse to Swear at all. But as it is their +avow'd Opinion, that a wilful notorious Lie is not less Criminal in +the Sight of Heaven than we take Perjury to be, it is evident, that in +giving their Testimony, they stake their Salvation equally with other +People that make Oath. Whereas those who, with us, are credited upon +their Honour, have no such Scruples, and make Oath themselves on other +Occasions: The Reason therefore why they don't try Criminals and +pronounce their Judgment upon Oath, as other Judges and Juries do, is +not, that they think appealing to God or Swearing by his Name to be +Sinful, which is the Case of the Quakers; but because they are +supposed to be altogether as credible without it, as if they did. And +if there was not some Adoration, some Worship, which Men of Honour pay +to themselves, the Principle they act from could not have produced the +visible Effects it has in so many different Nations. + +Hor. You have said several Things which I cannot disprove, and some of +them, I own, are probable enough; but you are like to leave me as you +found me. The Principle of Honour has lost no Ground in my Esteem; and +I shall continue to act from it as I did before. But since you imagine +to have so plainly proved, that we are Idols to our Selves, and that +Honour is diametrically opposite to Christianity, I wonder you don't +call it the Beast in the _Apocalypse_, and say, that it is the Whore of +_Babylon_. This would be a notable Conceit, and suit Papists as well as +Protestants; nay, I fancy, that the Colour of the Whore, and her +Thirst after Blood, might be better accounted for from Duelling, than +any other Way that has been tried yet. + +Cleo. The Revelations of St. _John_ are above my Comprehension; and I +shall never laugh at Mysteries for not understanding them. + +Hor. What you say of Mysteries, I think, ought to be more justly +applied to the Principle of Honour, which we do understand; for +whatever it may be derived from, the Advantages the Civil Society +receives from it, both in Peace and War, are so many and so manifest, +that the Usefulness of it ought to exempt and preserve it from being +ridicul'd. I hate to hear a Man talk of its being more or less +portable, the melting of it over again, and reducing it to a new +Standard. + +Cleo. I know, you dislike this in the Fable of the _Bees_; but if you'll +examine into what you have read there, you'll find, that my Friend has +ridicul'd Nothing but what deserves it. There is certainly a great +Difference between the Men of Honour in former Ages and many of those, +who now-a-days assume the Title. A Man in whom Justice, Integrity, +Temperance and Chastity are join'd with Fortitude, is worthy of the +highest Esteem; but that a debauch'd Fellow, who runs in every +Tradesman's Debt, and thinks himself not obliged to pay any Thing but +what is borrow'd or lost at Play, should claim the same Regard from +us, for no other Reason than because he dares to Fight, is very +unreasonable. + +Hor. But is he serious, when he speaks of the Men of ancient Honour, +of whom he thinks _Don Quixot_ to have been the last? + +Cleo. When the Romance-Writers had carried the Prowess and +Atchievements of their heroes to an incredible Pitch, was it not +ridiculous to see Men in their Senses, not only believe those +Extravagancies in good Earnest, but likewise endeavour to imitate +those fabulous Exploits, and set about copying after those imaginary +Patterns? For it was that which _Cervantes_ exposed in _Don Quixot_. + +Hor. In the Fifteenth and Sixteenth Century, the _Spaniards_ were the +best Soldiers in the World; they shew'd themselves on many Emergencies +to be a grave and wise Nation, and had many real Patterns of strict +Honour and great Virtue among them. Things are as often over-done in +Satyrs as they are in Panegyricks; and the Likeness of a _Caricatura_ is +no more to be trusted to than that of the most flattering Pencil. + +Cleo. I shall always bear the highest Esteem for Men of strict Honour +and real Virtue, and will never ridicule what is approved of by +Custom, and the Consent of several Ages has render'd valuable; but no +Title or Dignity, no Name or Distinction can be so honourable, or so +eminent, that a serious Enquirer may not have Leave to trace it to the +Bottom. I have acknowledged, that the Word Honour, in its first and +genuine Sense, is as ancient as the oldest Language in the World. As +to my Conjecture concerning the same Word, as it signifies a Principle +which Men act from, I leave it entirely to your Judgment: But whatever +the Origin may be of either, it is certain, that whatever the Words +Honour and Honourable are join'd with, added or applied to, there is +plain Design in them of pleasing and gratifying those it concerns, on +Account of the Passion of Self-liking, and a palpable Tendency to +humour, approve of, or encrease the good Opinion Man has of himself: +As you'll find, on the Contrary, that in the Words Dishonour Shame, +Ignominy, and whatever is dishonourable, there is an Intention, or +Something imply'd, to displease and mortify those it concerns, on +Account of that same Passion of Self-liking, and an Endeavour to +lessen, contradict or destroy Self-Esteem, which is that good Opinion +which Man has of himself from Nature. + +Hor. That the Words Honour and Shame are either literally made Use of, +as you say, or metaphorically applied to other Creatures or Things +inanimate, I believe: I allow likewise, that the Principle of Honour +is found in no Breast that is not possess'd of Self-liking to an +eminent Degree; but I don't think that a Fault. + +Cleo. The only Fault I have found with the Principle of Honour, is, +it's clashing with the Christian Religion. I have told you the +Reasons, why the Church of _Rome_ thought it her Interest to reconcile +them, and make People believe, that they did not interfere with one +another. She has always consulted Human Nature, and ever join'd gay +Shew and Pomp, as I have hinted before, to Superstition; well knowing, +that, as to keep Man under and in Subjection, you must work upon his +Fear, so, to make him act with Alacrity, and obey with Pleasure, where +Lucre is out of Question, you must flatter his Pride. It is from this +Policy of hers, that all Names of Dignity and Distinction among +Christians, as Earl, Baron, Duke, Marquis, &c. had originally their +Rise as Hereditary Titles. To the same have been owing all the various +Ceremonies of Institutions and Instalments; and Coronations, as well +as Inthronizations. Of the Orders of Knighthood, and the vast +Multiplicity of them, I have spoke already. + +Hor. You give more to the Church of _Rome_ than her Due: Most Countries +in _Christendom_ have Orders of Knighthood peculiar to themselves, and +of which it is evident, that they were instituted by their own +Sovereigns. + +Cleo. But look into the Ceremonial of those Institutions, and the +great Share the Clergy has in most of them, and you'll easily see, +what Stock they sprung from. And tho' the Sovereign, in every Country, +is deem'd to be the Fountain of Honour, yet the Sovereigns themselves +had their Titles, as well as Coats of arms, from the Popes; nor had +they ever any Ensign of Honour, Power or Authority, which they could +depend upon, unless it had first been granted, or confirm'd and +ratify'd, by the See of _Rome_. + +Hor. I take the _Insignia_, which the Proconsuls and Proprietors had in +the different Provinces of the _Roman_ Empire, and which _Pancirolus_ has +wrote of so amply, to have been much after the Nature of Coats of +Arms. + +Cleo. Those _Insignia_ belong'd to the Office; and a Governour could +only make Use of them, whilst he was in it: But hereditary Coats of +arms, that were given to particular Men or Societies, by Way of Reward +for Services perform'd, were never known; and Heraldry it Self had no +Existence, before the Pope's Supremacy had been acknowledged by the +Christian World. And if we consider the fine Opportunities, which the +most idle and indolent, the most insignificant and unworthy of the +Society, often meet with from this Invention of valuing themselves +upon Actions that were perform'd several Ages before they were born, +and bespeak a Merit which they know in their Consciences that they are +destitute of; if, I say, we consider what I have now mention'd, we +shall be forc'd to confess, that, of all Arts and Sciences, Heraldry +has been the most effectual to stir up and excite in Men the Passion +of Self-liking, on the finallest Foundation; and daily Experience +teaches us, that Persons of Education and Politeness can taste no +Pleasure in any Thing at Home or Abroad, at Church or the Play-House, +where the Gratification of this Passion is entirely excluded. Of all +the Shews and Solemnities that are exhibited at _Rome_, the greatest and +most expensive, next to a Jubilee, is the Canonization of a Saint. For +one that has never seen it, the Pomp is incredible. The Stateliness of +the Processions, the Richness of Vestments and sacred Utensils that +are display'd, the fine Painting and Sculpture that are expos'd at +that Time, the Variety of good Voices and Musical Instruments that are +heard, the Profusion of Wax-Candles, the Magnificence which the Whole +is perform'd with, and the vast Concourse of People, that is +occasion'd by those Solemnities, are all such, that it is impossible +to describe them. + +Hor. It is astonishing, I own; but what would you infer from them? + +Cleo. I would desire you to observe, how vastly different some of the +Ends and Purposes are, that Canonizations may be made to serve at the +same Time. It is pretended, in the First Place, that they are +perform'd to do Justice and pay Veneration to the Memory of those Holy +Persons: Secondly, that by Men's worshiping them, they may be induced, +among the Rest of the Saints, to intercede with God for the the Sins +of their Votaries: And lastly, because it is to be hoped, that among +such Numbers as assist at those Solemnities, there are many who will +be affected by them, and endeavour to imitate, in their Lives, the +holy Examples that are set before them: For there is no Time more +seasonable to stir Men up to Devotion and Sentiments of Piety, than +when Rapture and high Admiration have been rais'd in them first. + +Hor. Besides Canonizations keep up the Reputation of the _Roman_ +Catholick Faith; for the new Saints, that are made from Time to Time, +are always fresh Witnesses, that Miracles are not ceas'd, and +consequently that the Church of _Rome_ continues to be the same Church +which Christ and his Apostles first establish'd. + +Cleo. You are in the Right; and whilst we consider and give Credit to +those Pretences, the Design must seem to be religious; and every _Roman_ +Catholick, who is firm in his Belief; is obliged to think, that +whatever Cost is bestow'd upon Canonizations, no Money could be laid +out better. But if we mind, on the other Side, the strong +Sollicitations of the great Men, that either are, or pretend to be the +Relations of the venerable Person, whose Holiness they vouch for; the +vast Pains that are taken, the Intrigues that are carried on for Years +together, to procure this high Favour of the Sacred College; and when +it is obtain'd, what an Honour it is to the whole Family; the Visits +that are paid from all Parts to every Rich Man that belongs to it, and +the Compliments that are made on Account of it; besides the Privileges +they receive from it ever after; If, I say, we mind these Things on +the other Side, we shall find, that in the Motives from which Men sue +for this Honour, there is not a Grain of Religion to an Ounce of +Pride, and that what seems to be a Solemnity to celebrate the Sanctity +of the Dead, is in Reality a Stratagem of the Church to gratify the +Ambition of the Living. The Church of _Rome_ has never made a Step +without Regard to her Temporal Interest, and an After-Thought on her +Successors, _Luther_ and _Calvin_, and some Others of the chief +Adversaries of _Rome_, were Men of great Parts, that have gain'd +themselves Immortal Names; but it must be confess'd, that they rais'd +themselves altogether at the Expence of their Brethren. They gave up +both the Patrimony and Dominion of the Church, and made Presents of +them to the Secular Powers, that would espouse their respective +Causes, and establish their Doctrines; by which, and the destroying of +Purgatory, they not only stript the Clergy of their Wealth and Power +for the present, but likewise took away the Means by which, one Day or +other, it might have been possible for their Successors to retrieve +them. It is well for the Protestant Cause, that the Multitude can't +hear or know the Wishes, that are made in Secret by many of the +Clergy, nor the hearty Ejaculations, which the Men of Spirit among +them are often sending after the Memory of the first Reformers, for +having left their Order in that Pickle, and almost at the Mercy of the +Laity, after they had been made dependent on the Clergy. If those +pious Leaders had understood, or at least consulted Human Nature, they +would have known, that strict Lives and Austerity of Manners don't go +by Inheritance, and must have foreseen, that as soon as the Zeal of +the Reformation should begin to cool both the Clergy and the Laity +would relax in their Morals; and consequently, that their Successors, +after Two or Three Generations, would make wretched Figures, if they +were still to continue to preach Christianity without Deceit or +Evasions, and pretend to live conformably to the Rules of it: If they +had but reflected on what had happen'd in the Infancy of their +Religion, they must have easily foreseen what I say. + +Hor. What is it that happen'd then? + +Cleo. That Christ and his Apostles taught by Example as well as +Precepts the Practice of Humility and the Contempt of Riches; to +renounce the Pomp and Vanity of the World, and mortify the Flesh, is +certain: And that this was striking at the very Fundamentals of Human +Nature, is as certain. This could only be perform'd by Men +preternaturally affected; and therefore the Founders of Christianity +being gone, it could not be expected, that the same Austerity of Life +and Self-denial should be continued among the Successors of them, as +soon as the Ministry of the Gospel became a Calling, that Men were +brought up to for a Livelihood; and considering how essential those +mortifying Principles are to Christianity, it is not easy to conceive, +how the one could be made still to subsist, when the other should +cease to be. But Nothing seems more impracticable than that the +Gospel, which those Principles are evidently taught, should ever be +turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, +and Authority; yet this has been perform'd by the Skill and Industry +of the Architects, who have built that Master-Piece of Human Policy, +the Church of _Rome_. They have treated Religion as if it was a +Manufacture, and the Church a Set of Workmen, Labourers and +Artificers, of different Employments, that all contribute and +cooperate to produce one entire Fabrick. In the great Variety of their +Religious Houses, you have all the Severity of Manners and Rigour of +Discipline, which the Gospel requires, improved upon. There you have +perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, +and Fasting; there is Mortifying of the flesh, Watching, Praying, the +Contempt of Money and Worldly Honour; a literal Retirement from the +World, and every Thing you can ask for, relating to Self-denial, as to +Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to +all outward Appearance. When Men see that Strictness of Morals, and +that Christian Self-denial, which are so manifestly taught in the +Gospel, own'd by the Clergy, and some where or other actually comply'd +with, they will easily give Ear to any Thing that is said to them +besides. This grand Point concerning the Austerity of Life, and +mortifying the Flesh, being literally understood, and acknowledged by +the Clergy to be such, as the Apostles have deliver'd them without +Prevarication, it will not be difficult to make the Laity believe, not +only mysterious Contradictions, but likewise the most palpable +Absurdities, such as Transubstantiation; that the Pope is infallible, +and has the Power of Thundering out _Anathema's_ and granting +Absolutions; and consequently of damning and saving whom he pleases; +that the Pomp and Magnificence of the Sacred College, and even the +Luxury of a Court, are laudable Means, and absolutely necessary to +keep up the Dignity and outward Luster of the visible Church; and that +the Spiritual Welfare of it depends upon Temporal Authority, and +cannot be duely taken Care of without large Revenues, Princely Power, +Politicks, and Military Force. No Set of Men have deserv'd better of +the Church of _Rome_, than the Writers of Legends and the Forgers of +Miracles. In the Lives of the Saints, there is a plausible +Representation of the Church Militant; and considering how naural it +is for Man to be superstitious, and to love the _Merveilleux_, Nothing +could be thought of more agreeable or edifying than to read of such +Numbers of Holy Men and Women, that did not flinch from Combating +themselves, and to see the noble Victories that have been obtain'd +over the World, the Flesh and the Devil, in a literal Sense, as are to +be met with in those judicious Relations. + +Hor. But what Analogy is there between the _Roman Catholick_ Religion, +and a Manufacture, as you insinuated? + +Cleo. The Division of the whole into so many different Branches. The +great Prelates, of whom not many have any Religion at all, are yet for +Worldly Ends continually watching over the Temporal Interest of it. +The little Bishops and ordinary Priests take Care of the Mystical Part +of it; whilst the Religious Orders contribute meritorious Works, and +seem actually to comply with the harshest Precepts of Christianity, +often in a more rigid Construction than the Words themselves will +bear. + +Hor. Then have the Laity no Share in it? + +Cleo. Yes; but their Task is the easiest, and what they club towards +Religion chiefly consists in Faith and Money. But when Men pretend to +be Christians, and Nothing is to be met with in any Part of their +Religion, but what is easy and pleasant, and Nothing is required +either of the Laity or the Clergy, that is difficult to perform, or +disagreeable to Human Nature, there is Room to suspect, that such a +Set of People lay claim to a Title, that does not belong to them. When +Ministers of the Gospel take Pains to undermine it themselves, and +flatly deny the Strictness of Behaviour, and Severity of Manners, that +are so manifestly inculcated in every Part of it, I don't wonder, that +Men of Sincerity, who can read, should refuse to give Credit to every +Thing that is said by such Ministers. It is easier to speak with +Contempt of the recluse Lives of the _Carthusians_, and to laugh at the +Austerities of _La Trappe_, than it is to refute what might be alledg'd +from the Gospel to prove the Necessity there is, that to be acceptable +to God, Men should fly from Lust, make War with themselves, and +mortify the Flesh. When Ministers of _Christ_ assure their Hearers, that +to indulge themselves in all earthly Pleasures and Sensualities, that +are not clashing with the Laws of the Country, or the Fashion of the +Age they live in, will be no Bar to their future Happiness, if they +enjoy them with Moderation; that Nothing ought to be deem'd Luxury, +that is suitable to a Person's Rank and Quality, and which he can +purchase without hurting his Estate, or injuring his Neighbour; that +no Buildings or Gardens can be so profusely sumptuous, no Furniture so +curious or magnificent, no Inventions for Ease so extravagant, no +Cookery so operose, no Diet so delicious, no Entertainments or Way of +Living so expensive as to be Sinful in the Sight of God, if a man can +afford them; and they are the same, as others of the same Birth or +Quality either do or would make Use of, if they could: That a Man may +study and be sollicitous about Modes and Fashions, assist at Courts, +hunt after Worldly Honour, and partake of all the Diversions of the +_beau monde_, and at the same Time be a very good Christian; when +Ministers of _Christ_, I say, assure their Hearers of this, they +certainly teach what they have no Warrant for from his Doctrine. For +it is in Effect the same as to assert, that the strictest Attachment +to the World is not inconsistent with a Man's Promise of renouncing +the Pomp and Vanity of it. + +Hor. But what signify the Austerity of Life and Forbearance of Nuns +and Friars, if they were real, to all the Rest who don't practise +them? And what Service can their Self-denial and Mortification be of +to the Vain and Sensual, who gratify every Appetite that comes +uppermost? + +Cleo. The Laity of the _Roman_ Communion are taught and assured, that +they may be of great Service even to the Wicked; nay, it may be proved +from Scripture, that the Intercession of the Righteous and Innocent, +is sometimes capable of averting God's Vengence from the Guilty. This +only wants to be believed; and it is the easiest Thing in the World to +make the Multitude believe any Assertion, in which there is Nothing +that contradicts receiv'd Opinions, and the common notions which Men +have of Things. There is no Truth, that has hitherto been more +unanimously believed among all Sects and Opinions of Christians in all +Ages, than that the gospel warns Men against Carnal Pleasures, and +requires of them Humility, the Contempt of Earthly Glory, and such a +Strictness of Manners and Morality, as is difficult for Human Nature +to comply with. Now when a clergyman, who pretends to preach the +Gospel, puts such Constructions on the plainest texts, in which the +Doctrine I spoke of is literally taught, as can only tend to extenuate +and diminish the Force of them, and when moreover he leaves no Shifts +or Evasions untied, till he has destroy'd the Observance of those +Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder +that his Doctrine should raise Doubts and Scruples in his hearers, +when they compare it with the common Notions Men have of Christianity. + +Hor. I am no Admirer, you know, of Priests of any Sort; but of the +Two, I would prefer a Man of Learning and good Sense, who treats me +with good Manners, recommends Virtue, and a reasonable Way of Living, +to an ill bred sour Pedant, that entertains me with fanatical Cant, +and would make me believe, that it is a Sin to wear good Cloaths, and +fill my Belly with what I like. + +Cleo. There is no Doubt, but the _beau monde_, and all well bred People, +that desire to be judged of from outward Appearance, will always chuse +the most easy _Casuists_; and the more ample the Allowances are, which +Clergymen give them, of enjoying the World, the more they'll be +pleas'd with them. But this can only be of Service among the +Fashionable and the Polite, whose Religion is commonly very +Superficial, and whose Virtue is seldom extended beyond good Manners. +But what will it do to Men of greater Sincerity, that can and dare +examine themselves? What will it do to serious and able Enquirers, +that refuse to trust to Outsides, and will not be barr'd from +searching into the Bottom of Things? If this was only a Matter of +Speculation, a disputable Point in a Ceremony, as whether Men are to +sit or to stand at the Performance of it, the Thing might easily be +given up: but it plainly appears to be a Theory skilfully raised by +Clergymen, to build a Practice upon in their Favour. Those easie +Divines don't make such large Allowances to others for Nothing: They +speak one Word for the Laity, and two for themselves, and seem to have +Nothing more at Heart than to enjoy the Benefit of their own Doctrine. +It is no Wonder therefore, that so many of the Clergy are always +desirous to converse with the _beau monde_. Among the best bred People +there is seldom any Difference to be seen between Believers and +Unbelievers; neither of them give any Trouble to their Pastors, and +they are all equally cautious of offending. Polite People contradict +No body, but conform to all Ceremonies that are fashionable with +Regard to the Time and the Places they are in; and a courtly Infidel +will observe Decency at Church, and a becoming Carriage there, for the +same Reason that he does it at a Ball, or in the Drawing-Room. + +Hor. As to Indulgences and large Allowances, the _Roman Catholicks_ +out-do us far, especially the _Jesuits_, who certainly are the most easy +_Casuists_ in the World. + +Cleo. They are so; but it is only in the Management of those, whose +Consciences are under their Direction. A Jesuit may tell a Man such or +such Things are allow'd to Him in particular, and give him Reasons for +it from his Quality, or the Post he is in, from the State of his +Health, his Temperament, his Age, or his Circumstances: But he'll not +deny or explain away the Self-denial and the Mortification in general, +that are commanded in the Gospel. When you come to this Point, he'll +not lessen the Difficulty and Irksomeness of Christian Duties to Human +Nature and the Flesh; but he'll refer you to the Founder of his Order, +and the great Self-denial he practis'd: Perhaps he'll relate to you, +how that Saint watch'd his Arms all Night, after he had dedicated +them, together with his Life, to the _Virgin Mary_. But that the Gospel +requires a literal Mortification of the Flesh, and other hard Tasks +from us, is the very Basis which the Pope's Exchequer is built upon. +He could have no Colour for enjoining Fasting and Abstinence, if it +was not supposed, that he had a Warrant for it from the New Testament. +It is this Supposition, that brings all the Grist to his Mill; and +thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get +the Meat perhaps for Nothing, he shall pay for the Liberty of Eating +it. Buying Absolutions implies the Consciousness of having committed a +Crime; and No body would give Money for Indulgences, if he thought, +that what he desires to be indulged in, was lawful without them. All +Multitudes will sooner believe a Man to come from God, who leads an +Austere Life himself, and preaches Abstinence and Self-denial to +others tho' they themselves, I mean the Hearers, don't practice it, or +take any Pains to comply with his Precepts, than they will another, +who takes greater Liberties himself, and whose Doctrine is less +severe. This the wise Architects of the Church of _Rome_, who were +thoroughly skill'd in Human Nature, were well aware of; and +accordingly they have improved upon the Scriptures, and added Lustre +to all those Precepts, which is most difficult to comply with; and in +commenting on the severest Duties of Christianity, they have been so +far from extenuating and explaining away our Obligations to perform +them, that they have heighten'd and magnify'd them, not only by Words +and in Theory, but the Practice and Example; as is so manifest from +the hard and almost incredible Tasks, which many of them have actually +impos'd upon themselves, and gone through. They have flinch'd at +Nothing on this Head. + +Hor. A Man must be very stupid to believe, that his close Attachment +to the World, and the Loosness of his own Morals can be atton'd for by +the recluse and strict Lives that are led in some Religious Houses. + +Cleo. Not so stupid as you imagine: There is Nothing in it that +clashes with the common Notions of Mankind. Ceremonies are perform'd +by Proxy; Men are Security for one another; and a Debt is not more +effectually discharg'd, when we receive the Money from him who +borrow'd it, than when it is paid by his Bail, tho' the Principal +himself runs away. If there is but real Self-denial to be met with any +where in a Religion, it is no difficult Matter to make Multitudes +believe, that they have, or may buy, a Share in it: Besides, all _Roman +Catholicks_ are brought up in the firm Belief of the Necessity there is +of Self-denial. They are strictly forbid to eat Flesh on Fridays; and +Pains are taken to inspire them from their very Childhood with a +Honour against the breaking of this Commandment. It is incredible, +what Force such a Precept is of, and how closely the Influence of it +sticks to men, when it has been earnestly inculcated to them from +their early Youth. There is no Difficulty in the Thing when they are +grown up; and I'll engage, that a _Roman_ Catholick, who always has been +accustom'd to this Piece of Observance till he is Five and Twenty +Years of Age, will find it more easy afterwards to continue than to +leave it off, tho' he should turn Protestant, or even Turk. + +Hor. I have often admired at the great Force this senseless Piece of +Superstition is of; for I have seen great Reprobates and very loose +Fellows among the _Roman_ Catholicks, who stuck at no Manner of +Debauchery, and would often talk prophanely, that yet refused to eat +Flesh on a _Friday_, and could not be laugh'd out of their Folly; tho' +at the same Time I could see, that they were actually ashamed of it. + +Cleo. No Set of People have so artfully play'd upon Mankind as the +Church of _Rome_. In the Use they have made of Scripture, they have +consulted all our Frailties; and in their own Interpretations of it, +most dextrously adapted themselves to the common Notions of all +Multitudes. They knew perfectly well, not only, that all Men are born +with the Fear of an invisible Cause, but likewise that it is more +natural, or, at least, that the rude and ignorant of our Species are +always more apt to suspect, that this invisible Cause is their Enemy, +than they are to think it to be their Friend, and will sooner believe +it to be an evil and malicious, than a good beneficent Being. To turn +this to their Advantage, they made Use of all their Skill and Cunning +to magnify the Devil, and cry up his Force and Subtlety, his +supernatural Art, his implacable Hatred to Mankind, and great +Influence over Human Affairs. All the strange Stories they have +spread, the monstrous Fables they have invented, and the gross Lies +they have maintain'd, of Spirits, of Witchcraft, and Apparitions, +never had any other Tendency than to manifest the Works of Satan, and +make Every body afraid of his Power and Stratagems at all Times, and +in all Places; which has been a prodigious Gain to them. They never +taught any Thing that contradicted Vulgar Opinions, and never gave +Men any Ideas of Heaven, that were not borrow'd from Something on +Earth. That Courts of Princes are not deem'd to be compleat without +Women, has advanced the _Virgin Mary_ to be Queen of Heaven. From the +Influence of Mothers, and the Authority they are known to exercise of +their Infants, they have drawn the most childish Conclusions to raise +Superstition; for to that Notion, and the great Honour which is every +where allow'd to be due to Parents, it has been owing, that the Mother +of God in the _Roman_ Communion has been all along more address'd and +pray'd to, than her Son; and of the Two She seems to be the more +venerable Person. All Patrons in ancient _Rome_ had their Clients, whom +the protected; and all Favourites of Princes have their Creatures, +whose Interests they espouse upon Occasion: This has produced the +Invocation of Saints and Angels; and that no Advocates might be +wanting in the Celestial Court on any Emergency, the Church has +provided, that there is no Town or Country, no Handicraft or +Profession, no Pain or Disease, Danger or Distress, but there is a +kind Saint for that particular Affair, whose peculiar Province is to +preside over and take Care of every Thing that relates to it; which +has made the Number of them equal with, if not superiour to that of +the Pagan Deities. She knew, that the Incredibility of Things is no +Obstacle to Faith among Multitudes; and that in believing of +Mysteries, Propositions will not be the less swallow'd for being +contradictory to Reason. + +Hor. But I thought you was not for keeping Men in Ignorance. + +Cleo. What I am for, is not the Question. Priests who would bear an +absolute Sway over the Laity, and live luxuriously at their Cost, +ought First to make them believe Implicitly: Whereas an honest Clergy, +that will teach Nothing concerning Religion, but what is consistent +with good Sense, and becoming a rational Creature to believe, ought to +deal uprightly with Men throughout the Whole, and not impose upon +their Understandings in one Point more than they do in another. From +the real Incomprehensibility of God, just Arguments must be drawn for +believing of Mysteries that surpass our Capacities. But when a Man has +good Reason to suspect, that he who instructed him in these Mysteries, +does not believe them himself, it must stagger and obstruct his Faith, +tho' he had no Scruples before, and the Things he had been made to +believe, are no Ways clashing with his Reason. It is not difficult for +a Protestant Divine to make a Man of Sense see the many Absurdities +that are taught by the Church of Rome, the little Claim which Popes +can lay to Infallibility, and the Priestcraft there is in what they +say of purgatory and all that belongs to it. But to persuade him +likewise, that the Gospel requires no Self-denial, nor any Thing that +is irksome to Nature, and that the Generality of the Clergy of _England_ +are sincerely endeavouring, in their Lives and Doctrine, to imitate +the Apostles, as nearly as Human Frailty will let them, and is +consistent with the Difference of the Age and Manners between their +Time and ours; to persuade, I say, a Man of Sense, that these Things +are likewise true, would not be so easy a Task. By a Man of Sense, I +mean a Man likewise of some Knowledge, who, in the First Place, has +read the Bible, and believes the Scripture to be the sole Rule of +Faith; and, in the Second, is no Stranger to our Church, or any Thing +that is openly to be seen relating to her Clergy, especially the Heads +of them, the Bishops; such as their Palaces and Manner of Living; +their Translations, Revenues and Earthly Power, together with the +Worldly Honours, Precedency and other Privileges, which our Spiritual +Lords insist upon to be their Due. + +Hor. I have often laugh'd my Self at Apostles in Coaches and Six; but +what must at that Rate the Men of Sense and Sincerity among the _Roman +Catholicks_ think of their Prelates, who live in much greater Splendour +and Luxury than ours? What must they think of the Cardinals and the +Pope himself? + +Cleo. Think of them? What they please, so they dare not to open their +Lips against them, or any Thing which the Clergy are pleas'd to call +Sacred. In all _Roman Catholick_ Countries, you know, no Books or +Pamphlets may be publish'd, but what are Licensed; and no Man is +allow'd to divulge any Sentiments concerning Religion, that are not +entirely Orthodox; which in all Countries, so regulated, is a vast +Ease and an unspeakable Comfort to the Clergy of the establish'd +Church. + +Hor. I never thought to hear you speak against the Liberty of the +Press. + +Cleo. And you never will; for tho' Orthodoxy and the National Clergy +are always the Gainers by these Curbs and Prohibitions, yet Truth and +Religion are ever the Sufferers by them. But all prudent Men ought to +behave according to the Condition they are in, and the Principles as +well as Privileges they lay claim to. Reform'd Divines own themselves +to be fallible: They appeal to our Reason, and exhort us to peruse the +Scripture Ourselves. We live in a Country where the Press is open; +where all Men are at full Liberty to expose Error and Falshood, where +they can find them; and No body is debarr'd from Writing almost any +Thing, but Blasphemy and Treason. A Protestant Clergy ought always to +remember the Reasons, which their Predecessors alledg'd for separating +themselves from the _Roman_ Communion, and never to forget, that the +Haughtiness and Luxury of the Prelates, as well as the Covetousness, +the Insolence, and barefac'd Encroachments of the Clergy, were a +considerable Part of the Complaints against Popery. No equitable +Guides, that have open'd our Eyes to see the Frailties of others, +ought to expect from us, that in Regard to themselves we should keep +them shut close, and never look upon their Behaviour. The _Roman_ +Pastors, who keep their flocks in the Dark, teach them blind +Obedience, and never vouchsafe to argue with 'em any more than if they +were real Sheep. They don't advise Men to read the Bible, but such +Books of Devotion as their Priests shall think proper for them; and +are so far from appealing to their Judgment, that they conjure them, +on Pain of Damnation, never to trust their Reason, but implicitly to +believe whatever the Church shall require of them. + +Hor. You put me in Mind of Father _Canaye_, the Jesuit in St. _Evremond_. +No Reason! No Reason at all! + +Cleo. Where the Clergy are possess'd of, and keep up this Authority +over the Laity, and the Secular Arm is at their Devotion, to punish +whom they condemn, they need not be nice or circumspect in their +Manner of Living; and no Pomp or Luxury will easily lessen them in the +Esteem of the Multitude. No Protestant Clergy have wrote better in +Defence of the Reformation than ours; but others have certainly gone +greater Lengths in it, as to Worship and Discipline in outward +Appearance. The Difference between the _Roman Catholicks_ and us seems +to be less irreconcilable, than it is between them and the Reformed +Churches of the united _Netherlands_ and _Switzerland_; and I am fully +persuaded, that the Mother Church despairs not of bringing back to her +Bosom this run-away Daughter of hers, and making this Island one Day +or other repay with Interest the Losses she has sustain'd by its long +Disobedience. Arguments alone will never keep out Popery; and _Great +Britain_ being once reconciled to the Church of _Rome_, would add such a +Weight to her Power, that it would not be difficult for her in a +little Time to reduce all the Rest of the Protestants by main Force, +and entirely to Triumph over what She calls the Northern Heresy. + +Hor. We have very good Laws to secure us from the Usurpation of _Rome_; +and the Abbey Lands, that are in the Possession of the Laity, I +believe, are a better, I mean, a stronger Argument against the Return +of Popery, than ever will be shewn in Print. + +Cleo. I believe so too; but it is not easy to determine, what +Difficulties and Discouragements true Politicks and never ceasing +Industry may not surmount in Time. The Church of _Rome_ is never without +Men of great Parts and Application; she entertains Numbers of them; +and there is no Government, without Exception, of which the true +Interest is so well understood, or so steadily pursued without +Interruption, as hers. + +Hor. But why may not Protestants have Men of good Sense and Capacity +among them, as well as _Roman Catholicks_? Do not other Countries +produce Men of Genius as well as _Italy_? + +Cleo. Perhaps they do; tho' none more. The _Italians_ are a subtle +People; and I believe, that consummate Knowledge in State Affairs, and +Worldly Wisdom are less precarious at _Rome_, than in any other Place +you can name. Men of uncommon Genius are not born every Day, no more +in _Italy_ than any where else; but when in other Countries a good +Politician goes off the Stage, either of Life or Business, it is often +seen that a Bungler succeeds him, who in a few Years does more Hurt to +the Nation, that the other had Time to do them good in a long +Administration. This never happens at _Rome_; and there is no Court in +the Universe so constantly supplied with able Managers and crafty +Statemen as hers: For how short soever the Lives of most Popes may be, +the Sacred College never dies. Tell me now pray, what unlikely Change, +what Improbability can you imagine, of which we have not Reason to +fear, that, if it be possible at all, it may be brought about by such +a Set of Men; when every one's private Interest, as well as that of +the Common Cause, are highly concern'd in it, and they are not stinted +in Time? + +Hor. Assiduity and Patience, I know, will do strange Things, and +overcome great Obstacles. That the Church of _Rome_ is more diligent and +sollicitous to make Proselytes, than the Protestants generally are, I +have long observed. + +Cleo. There is no common Cause among the Reformed: The Princes and +Laity of different Persuasions would have been firmly united long ago, +if the Clergy would have suffer'd it; but Divines, who differ, are +implacable, and never known to treat any Adversary with Temper or +Moderation; and it has never been seen yet, that Two Sects of +Christians did agree, and join heartily in one Interest, unless they +were oppress'd, or in immediate Danger of suffering by a common Enemy +to both. As soon as that is over, you always see their former +Animosities revive. If the Church of _Rome_ had no Hopes left, and given +over all Thoughts of ever bringing this Kingdom back within her Pales, +you would see the English Seminaries abroad neglected and dropt by +Degrees; which she now cultivates with the utmost Care: For it is from +them only, that She can be furnish'd with the proper Instruments to +keep Popery alive in _England_, and buoy up the drooping Spirits of the +distress'd _Catholicks_, among the many Hardships and Discouragements, +they labour under beyond the Rest of their Fellow-Subjects. Such +Offices as these, are every where best perform'd by Natives: Whatever +Persuasion People are of, if the National Church of their Country, be +not of their Religion, it is natural the them to wish it was; and that +all imaginable Care is taken in the English Seminaries to encourage, +and with the utmost Skill to heighten and encrease this Natural Desire +in those under their Care, no Man can doubt who considers the +Abilities of the Tutors that are employ'd in them, and the vast +Advantage the Reduction of _Great Britain_ would be to the See of _Rome_. +Whilst those Colleges are constant supply'd with _English_ and _Irish_ +Youth, the Popish Interest can never die in this Realm, nor the Church +of _Rome_ want insinuating Priests, or hearty Zealots, that will act any +part, put on any Disguise, and run any Risque for their Cause, either +in Strengthening the _Roman Catholicks_ that are among us in their +Faith, or seducing Protestants from theirs. No Foreigners could do us +half the Mischief. People love their own Language from the same +Motives as they love their Country; and there are no Priests or +Clergy, whom Men will sooner hearken to and confide in, than such, as +take great Pains and express an uncommon Zeal in their Function, at +the same Time that they exercise it at the Hazard of their Liberty or +their Lives. The Church of _Rome_ has fit Tools for every Work and every +Purpose; and no other Power upon Earth has such a Number of Creatures +to serve it, nor such a Fund to reward them when they do. That the +Protestant Interest lost Ground soon after it was well establish'd, +and is still declining more and more every Day, is undeniable. To one +_Roman Catholick_, that is converted to the Reform'd Religion, Ten +Protestants turn Papists, among the highest Quality as well as the +Vulgar. What can be the Reason of this Change? What is it that this +Evil ought to be imputed to? + +Hor. Either the Church of _Rome_ is grown more vigilant and mindful of +her Cause since the Reformation, than She was in _Luther's_ Days, or the +Protestants are become more negligent and careless of theirs. + +Cleo. I believe both to be true, but especially the latter; for if the +Maxims, that were most instrumental in bringing about the Reformation, +had been continued, they certainly would have prevented, at least in a +great Measure, not only this Evil, but likewise another, which is +worse, I mean the Growth of Irreligion and Impiety: Nay, I don't +question but the same Maxims, if they were to be tried again would +have that Effect still. + +Hor. This is a fine Secret, and what, I dare say, the Clergy would be +glad to know. Pray, which are those Maxims. + +Cleo. The Sanctity of Manners and exemplary Lives of the Reformers, +their Application and unwearied Diligence in their Calling; their Zeal +for Religion, and Disregard of Wealth and Worldly Enjoyments, either +real or counterfeited, for that God only knows. + +Hor. I did not expect this. The Bench of Bishops won't thank you for +your Prescription: They would call it an Attempt to cure the Patients +by blistering the Physicians. + +Cleo. Those who would call it so, must be strange Protestant Divines. + +Hor. I am sure, that some, if not most of them, would think the Remedy +worse than the Disease. + +Cleo. Yet there is none equal to it, no Remedy so effectual, either to +cure us of those Evils, and put an entire Stop to, or to hinder and +obstruct the Encrease as well of Atheism and Prophaneness, as of +Popery and Superstition. And I defy all the Powers of Priestcraft to +name such another, a practicable Remedy, of which there is any +Probability, that it would go down or could be made use of in a +clear-sighted Age, and among a knowing People, that have a Sense of +Liberty, and refuse to be Priest-rid. It is amazing, that so many fine +Writers among the Clergy, so many Men of Parts and Erudition should +seem very earnestly to enquire into the Causes of Libertinism and +Infidelity, and never think on their own Conduct. + +Hor. But they'll tell you, that you make the Doctrine of the Gospel +stricter than it really is; and I think so too; and that you take +several Things literally, that ought to be figuratively understood. + +Cleo. When Words are plain and intelligible, and what is meant by them +in a literal sense is agreeable to the Tenour and the whole Scope of +the Book in which we meet with those Words, it is reasonable to think, +that they ought to be literally understood. But if, notwithstanding +this, there are others, who are of Opinion, that these Words are to be +taken in a figurative Sense, and this figurative Sense is more forced +than the literal, and likewise clashing with the Doctrine and the +Design of the Book, we have great Reason not to side with their +Opinion: But if it appears moreover, that those who contend for the +forced, figurative Sense, should be Gainers by it, if their Opinion +prevail'd, and it would bring them Profit, Honour, Pleasure, or Ease, +then we ought to suspect them to be partial, and the figurative Sense +is to be rejected. + +Hor. I don't know what to make of you to Day. You have shewn the _Roman +Catholick_ Religion to be a bare-faced Imposture; and at the same Time +you seem to blame the _Protestants_ for having left it. + +Cleo. I am very consistent with my Self. I have laid open to you the +Politicks, Penetration and Worldly Wisdom of the Church of _Rome_, and +the Want of them in the Reformers, who exposed the Frauds of their +Adversaries, without considering the Hardships and Difficulties, which +such a Discovery would entail upon their Successors. When they parted +with their Power, and gave up their Infallibility, they should have +foreseen the necessary Consequences of the Honesty and Candour. A +Reform'd Church, that will own she may err, must prepare for Heresies +and Schisms, look upon them as unavoidable, and never be angry with +those who dissent from her. They ought likewise to have known, that no +Divines, who will preach the Gospel in its Purity, and teach Nothing +but Apostolick Truths without Craft or Deceit, will ever be believ'd +long, if they appeal to Men's Reason, unless they will likewise lead, +or at least endeavour or seem to lead Apostolick Lives. In all Sects +and Schisms it has always been and will ever be observed, that the +Founders of them either are, or pretend to be Men of Piety and good +Lives; but as there never was a Principle of Morality that Men have +set out from, so strict yet, that in Tract of Time Human Nature has +not got the better of it, so the Successors of those Founders always +become more remiss by Degrees, and look out for Ways and Means to +render the Practice of their Doctrine, or the Exercise of their +Function, more comfortable and commodious: And all Persuasions have +ever lost Ground, and been sunk in their Reputation in proportion, as +the Teachers of them have relax'd their Manners. No Doctrine ever +prevail'd or got any Advantage over the establish'd Religion in any +Country, that was not accompanied with a real Austerity of Life, or a +Pretence at least to a stricter Morality, and greater Forbearance, +than was generally to be seen in the National Church, at the Time in +which the Doctrine was advanced. These are eternal Truths, that must +flow from the Fabrick, the very Essence of Human Nature. Therefore the +Clergy may write and preach as they please: They may have all the +Skill and Learning that Mortals can be possess'd of, and all the +assistance into the Bargain, that the secular Power can give them in a +free Nation, they will never be able long to keep up their Credit with +a mixed Multitude, if no Show is made of Self-denial, and they will +totally neglect those Means, without which that Credit was never +acquired. + + + + +The Third Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. Tho' it is but Two Days ago that I troubled you almost a +whole Afternoon, I am come again to spend the Remainder of this, and +sup with you, if you are at Leisure. + +Cleo. This is exceeding kind. I am no Ways engaged; and you give me a +vast Deal of Pleasure. + +Hor. The more I have thought and reflected on what you said of Honour +last _Tuesday_, the more I have perceiv'd and felt the Truth of it in +Spight of my Teeth. But I shall never dare to speak of so wretched an +Origin. + +Cleo. The Beginning of all Things relating to Human Affairs was ever +small and mean: Man himself was made of a Lump of Earth. Why should we +be ashamed of this? What could be meaner than the Origin of Ancient +_Rome_? Yet her own Historians, proud as they were, scrupled not to +mention it, after she was arrived at the Height of her Glory, and +become a Goddess, _Dea Roma_, to whom Divine Honours were paid +throughout the Empire, and a stately Temple was erected within her own +Walls. + +Hor. I have often wonder'd at that _Dea Roma_, and her Statues +resembling those of _Pallas_. What could they pretend her Divinity to +consist in? + +Cleo. In her vast Power, which every Freeman had the Privilege to +imagine, he had a Share in. + +Hor. What a _Bizar_, what a monstrous Humour must it have been, that +could make a wife People suppose that to be a Goddess, which they knew +to be a City! + +Cleo. Nothing in the Universe, but the Pride of the Citizens. But I +don't think, that the Humour, which you seem to be so much astonish'd +at, is altogether worn off yet. In Poetry, Painting and Sculpture, you +see Rivers, Towns, and Countries continue to be represented under the +Images of Men and Women as much as ever. Look upon the Marble Figures +about the Pedestal of Queen _Anne's_ Statue at St. _Paul's_. + +Hor. But No body is so silly as to worship them. + +Cleo. Not in outward Shew, because it is out of Fashion; but the +inward Veneration, which is paid by many to the Things represented by +those Images, is the very same as it was formerly, and owing to the +same Cause. + +Hor. In what Part of the World is it, that you have observed this? + +Cleo. In _Christendom_; Here. If you was to hear a vain Man, that is a +considerable Inhabitant of any large Capital, when he is speaking on +the Part and in Behalf of his City, _London_ for example, _Paris_ or +_Amsterdam_, you would find the Honour, the high Esteem, and the +Deference, which in his Opinion are due to it, far superiour to any, +that are now paid to Mortal Creatures. + +Hor. I believe there is a great Deal in what you say. + +Cleo. It is worth your Observation, what I am going to mention. +Wherever you see great Power and Authority lodged in a considerable +Number of Men, mind the profound Respect and Submission, each Member +pays to the whole, and you'll find, that there is great Plenty, +throughout the World, of what you said, two Days ago, was +inconceivable to you. + +Hor. What is that, pray? + +Cleo. Idols, that are their own Worshipers, and sincerely adore +themselves. + +Hor. I don't know but there may be, in your Way of construing Things: +But I came with a Design to discourse with you on another Subject. +When you said in our last Conversation, that _a peaceful Disposition +and Humility were not Qualities more promising in the Day of Battle, +than a contrite Heart and a broken Spirit are Preparatives for +Fighting_, I could not help agreeing with your Sentiments; yet it is a +common Notion, even among Men of very good Sense, that the best +Christians make the best Soldiers. + +Cleo. I verily believe, that there are no better Soldiers, than there +are among the Christians; and I believe the same of Painters; but I am +well assured, that the best in either Calling are often far from being +the best Christians. The Doctrine of _Christ_ does not teach Men to +Fight, any more than it does to Paint. That _Englishmen_ fight well is +not owing to their Christianity. The Fear of Shame is able to make +most Men brave. Soldiers are made by Discipline. To make them proud of +their Profession, and inspire them with the Love of Glory, are the +surest Arts to make them valiant: Religion has Nothing to do with it. +The _Alcoran_ bids its Followers fight and propagate their Faith by Arms +and Violence; nay, it promises Paradise to All, who die in Battle +against Infidels; yet, you see, how often the _Turks_ have turn'd Tail +to the _Germans_, when the latter have been inferiour in Number. + +Hor. Yet Men never fight with greater Obstinacy than in Religious +Wars. If it had not been taken for granted, that Men were animated to +Battle by Preaching, _Butler_ would never have call'd the Pulpit, _Drum +Ecclesiastick_. + +Cleo. That Clergymen may be made Use of as Incendiaries, and by +perverting the Duties of their Function, set Men together by the Ears, +is very true; but no Man was ever made to fight by having the Gospel +preach'd to him. From what I have said of Self-liking and Human +Nature, the Reason is manifest, why among People, that are indifferent +to one another, it is a difficult Task to make a Man sincerely love +his Neighbour, at the same Time, that it is the easiest Thing in the +World to make him hate his Neighbour with all his Heart. It is +impossible that Two distinct Persons or Things should be the same; +therefore they must all differ in Something. + +Hor. Cannot Two Things be so exactly alike, that they shall differ in +Nothing? + +Cleo. No: For if they are Two, they must differ in Situation, East and +West, the Right and the Left; and there is Nothing so small, so +innocent, or so insignificant, that Individuals of our Species can +differ in, but Self-liking may make a Handle of it for Quarrelling. +This close Attachment and Partiality of every Man to himself, the very +Word, Difference, points at, and upbraids us with: For tho' literally +it is only a Term, to express that Things are not the same; yet, in +its figurative Sense, Difference between Men signifies Disagreement in +Opinions, and Want of Concord. For not only different Nations, but +different Cities in the same Kingdom, different Wards, different +Parishes, different Families, different Persons, tho' they are Twins, +or the best Friends in the World, are all in a fair Way of +Quarrelling, whenever the Difference, that is between them, be that +what it will, comes to be look'd into and discuss'd; if both act with +Sincerity, and each Party will speak from the Bottom of their Hearts. + +Hor. Self is never forgot; and I believe, that many love their Country +very sincerely for the Sake of One. + +Cleo. Nay, what is all the World to the meanest Beggar, if he is not +to be consider'd as a Part of it? + +Hor. This is a little too openly inculcated at Church; and I have +often wonder'd, how a Parson, preaching before a few Clowns in a +pitiful Village, should, after he has named all the great People in +the Nation, pray God to bless more _especially_ the Congregation there +assembled; and this at the same Time that the King and the Royal +Family are at Prayers likewise; and the House of Lords at one Church, +and the House of Commons at another. I think it is an impudent Thing +for a Parcel of Country Boobies to desire to be serv'd first, or +better, than so many Hundred Congregations, that are superiour to them +in Number and Knowledge, as well as Wealth and Quality. + +Cleo. Men always join most heartily in Petitions, in which they +manifestly have a Share; and that the _Especially_, you find Fault with +was put in from that Consideration, I believe No body denies. + +Hor. But there seems to be a low Artifice, a crafty Design, by which +the Compilers of those Prayers, knowingly made People lay a Stress +upon a Thing, in which there is no Reality. When I hear a Man pray for +Blessings on All, especially the Congregation where I am present, it +pleases me well enough, and the Word _Especially_, has its Effect upon +me whilst I think no further; but when I consider, that the same Words +are said to every audience of the same Church throughout the Kingdom, +I plainly find that I was pleas'd with Nothing. + +Cleo. Suppose I should own, that it was a Contrivance of those, who +composed the Prayers, to raise Devotion, and that this Contrivance had +been the Effect of a thorough Knowledge of Human Nature; where would +be the Harm, since No body can be injured by it? But to return to our +Subject. If Difference in the least Things is capable of raising +Anger, there is no Doubt, but it will do it most in Things that are +very material, and of the highest Concern: And that Religion in all +Countries is an Affair of the greatest Concern, is taken for granted +by all good Men, and seldom denied by the bad. This is the Reason, +that in Religious Wars Men are more inveterate, and commit more +Cruelties, than when they fight upon other Account. Here the worst and +most vicious Men have fine Opportunities of gratifying their natural +Malice and Rancour of Heart, without being blamed for it; and placing +a Merit in doing Mischief. Therefore we see, that those, who are most +neglectful of their Duty, and act most contrary to the Dictates of +their Religion, are so often the most zealous in fighting for it. +There are other Things that help, and all contribute, to make +Religious Wars the most bloody. Men are commonly sure of Nothing so +much, as they are of the Truth of the Religion they profess; so that +in all Religious Quarrels, Every body is satisfied that he has Justice +on his Side: This must make Man obstinate. The Multitude in all +Countries ascribe to the Deities they worship the same Passions which +they feel themselves; and knowing how well pleas'd they are with Every +body that is on their Side, and will take their Part, they expect +their Reward from Heaven, which they seem to defend; and on that Score +they think with Delight on the Losses and Calamities which they make +others suffer; whether _Churchmen_ fight with _Presbyterians_, _Papists_ +with _Protestants_, or _Mahometans_ with _Christians_ of any Sort. Those who +are of Opinion, that the best _Christians_ make the best Soldiers, have +commonly their Eyes on the Civil Wars both in _France_ and in + _England_. + +Hor. And if you compare the Prince of _Conde's_ Army with that of the +League there, or _Cromwell's_ Troops with the King's Forces here, the +_Whigs_ will tell you, that in either Nation you may meet with +sufficient Proofs, to confirm the Opinion you speak of. + +Cleo. I have Nothing to do with _Whigs_ or _Tories_; but let us narrowly +look into this Affair, and examine it impartially. Religion was +brought into the Quarrel, you know, in both Kingdoms, and the Cases +between the Adversaries here and there were much the same. The +_Huguenots_ and _Roundheads_ on the one Side said, that they had Nothing +so much at Heart as Religion; that the National Worship was Idolatry; +that Christianity required no outward Shew of Altars or Vestments, but +the Sacrifice of the Heart to be seen in Men's Lives; that God was to +be serv'd with greater Strictness, than was observed by the National +Clergy; that they fought his Cause, and did not question, but by his +Help to obtain the Victory. The _Leaguers_ and _Cavaliers_ said on the +other Side, that Lay-men, especially Soldiers, where improper Judges +in Matters of Religion; that themselves were honest Men, loyal +Subjects, who fought for the establish'd Church, their King and +Country; and as to their Adversaries, that they were under a Parcel of +Hypocritical Rascals, that under the Mask of Sanctity carried on an +open Rebellion, and had no other Design than to dethrone the King, and +get the Government into their own Clutches. Let us see the Consequence +that would naturally follow from this Difference. The First, to +support their Cause, would think it necessary not to be too glaringly +inconsistent with themselves; therefore they would display somewhat +more of Devotion, and by praying often, and perhaps singing of Psalms, +make a greater Shew of Religion, than is commonly seen in Armies. +Should the Chief of such Troops, and the great Men under him, who are +most likely to get by the Quarrel, be more circumspect in their +Actions, and attend Divine Worship oftner than is usual for Persons of +Quality, their Example would influence the inferiour Officers, and +these would take Care, that the Soldiers should comply, whether they +would or not. If this was well perform'd on one Side, it is very +natural to suppose, that the other, knowing the first to be no better +Men than themselves, and believing them to be Hypocrites, would not +only be offended at their Behaviour, but likewise, in Opposition to +their Enemies, be more neglectful of Religious Duties, than well +disciplin'd Armies generally are, and the Soldiers allow'd to be more +dissolute in their Lives than is usual. By this Means the Contrast +between two such Armies, would be very conspicuous. A good Politician +may add to, or take from the Principle of Honour, what Virtue or +Qualifications he pleases; and a skillful General, who can guard his +own Actions, and will be at some Trouble in Self-denial where he may +be observed, may model an Army as he thinks fit. All Superiors, in +Camps as well as Courts, will ever serve for Patterns to their +Inferiours; and should Officers unanimously resolve to render Swearing +unfashionable, and in good Earnest set about this Task, by Example as +well as Precept and Discipline, it would not be difficult to manage +Soldiers in such a Manner, that in less than Half a Year not an Oath +should be heard among them. If there were Two Armies in the Same +Country, and of the same Nation, in one of which the Soldiers should +curse and swear, as much as is commonly done among all loose, and +ill-bred People, and in the other the Men should have been cured of +that bad Custom, it is incredible what Reputation of being Good and +Religious, those, who would only forbear Swearing, would gain beyond +their Adversaries, tho' they were equally guilty with them of Whoring, +Drinking, Gaming, and every other Vice except that one. Therefore if +one General, to please and keep in with a Party, should think it his +Interest that his Troops should make a greater Appearance of +Godliness, than is commonly observed among Military Men; and another, +to please a contrary Party, should take it to be his Interest to act +as contrary as it was possible to what his Enemies did, and endeavour +to be the Reverse of them, the Difference would be prodigious. + +Hor. Then if in one Army they were Valiant, the General of the other +would endeavour to make his Men Cowards. + +Cleo. They would differ in every Thing that Soldiers can differ in: +The Observance of the Point of Honour and Hatred to their Enemies are +inseparable from their Calling; therefore resenting of Affronts among +themselves, and cruel Usage to their Enemies, were not more banish'd +from the Armies of the _Huguenots_ and _Roundheads,_ than they were from +those of the _Leaguers_ and _Cavaliers._ + +Hor. The true Reason of the Difference, in the Lives and Morals of the +Soldiers, between the King's Forces and the Rebels, was the Difference +of their Circumstances, and the Care that was taken of them. The +Parliament's Army was regularly provided for, and always able to pay +for what they had. But the others, who were most commonly in Want, +were forced to live upon the Country, and take their Provisions where +they could get them; and this will make all Troops more dissolute and +disorderly, than is consistent with the Service, tho' they had the +best Officers in the World. + +Cleo. The Misfortune you speak of, and which the King's Army labour'd +under, must every where be a great Hinderance to Discipline; and I +verily believe, that his Soldiers suffer'd very much in their Morals +on Account of it; but I am persuaded, that the Contrariety of +Principles, which I hinted at, was an Addition to that Misfortune, and +made it worse; for that the _Cavaliers_ laughed at the _Roundheads_ for +their praying so long and so often, and the great Shew they made of +Devotion, is certain; and there is always a Pleasure in appearing to +be the Reverse of what we ridicule in our Enemies. But whatever was +then, or might at any other Time, be the true Reason of the Difference +in the Shew of Piety and Goodness between two such Armies, let us see +the Consequence of it, and the Effect it would naturally have on the +sober Party. All Multitudes are superstitious; and among great +Numbers, there are always Men prone to Enthusiasm; and if the +Pretenders to Godliness had skilful Divines (as no doubt, they would +have) that knew, how to extol the Goodness and Piety of the General +and the Soldiers, declaim against the Wickedness and reprobate Lives +of the Enemies, and remonstrate to their Hearers, how God must love +the first, and, from his known Attributes, hate the latter, it would +in all Probability produce every Thing we read of in the Armies of the +Prince of _Conde_ and the Parliament. Some Colonels would preach, and +some Soldiers would learn Prayers and Scraps of Psalms by Heart, and +many of them would grow more circumspect in indulging their Vices, +than is common to Men of their Function. This latter would make the +Men more governable, and consequently better Troops, and all together +would make a great Noise. Besides, Mankind are so given to flatter +themselves, that they'll believe any Thing, that is said in their +Praise; and should, in any Regiment of such an Army, the Chaplain +display his Eloquence before a Battle, exhort the Men to Bravery, +speak in Commendation of the Zeal and Piety of the Officers and the +Troops in general, and find out some particular Reason, why God should +love and have Regard for that Regiment beyond any other, it might have +a very good Effect upon the most Wicked, as well as the better Sort. +And if this Chaplain, from what he knew of them, should pathetically +encourage them, and promise them the Victory, Enthusiasm is so +catching, that a Fellow, who lay with a Whore over Night, and was +drunk the Day before, if he saw his Comrades moved, might be +transported with Joy and Eagerness to fight, and be stupid enough to +think, that he had a Share in God's Favour. The _Greek_ and _Roman_ +Histories abound with Instances of the immense Use that may be made in +War of Superstition well turn'd: The grossest, if skilfully managed, +may make the fearful, undaunted, and the loosest Livers exert +themselves to the utmost of their Power, from a firm Belief, that +Heaven is on their Side. That Superstition has had this Effect upon +Men of almost every Persuasion, as well as Heathen Idolaters, is +certain; but he must be a notable Divine, that can expect the same +from the Doctrine of _Christ_, faithfully deliver'd, and preach'd in its +Purity. It is possible therefore that any Number of Troops may, by +crafty Declamations and other Arts, be made Zealots and Enthusiasts, +that shall fight and pray, sing Psalms one Hour, and demolish an +Hospital the next; but you'll as soon meet with an Army of Generals or +of Emperours, as you will with, I won't say an Army, but a Regiment, +or even a Company of good Christians among Military Men. There never +were better Troops, or Men that behaved with greater Gallantry and +Chearfulness, than we had in the two last Wars; Officers as well as +common Soldiers; but I would as soon believe, that it was Witchcraft +that made them brave, as that it was their Religion. + +Hor. Yet I have often heard it from experienc'd Officers, that the +most virtuous, the soberest, and the most civiliz'd Fellows made the +best Soldiers, and were those whom they could most depend upon. + +Cleo. I heartily believe that to be true for the Generality; for I +know, that by Virtuous, you don't mean much more than tolerably +Honest, such as are not given to wrong or decieve Any body; or else +among the Officers themselves, you know, that very Few of them are +possess'd of many Christian Virtues, or would be fond of the +Character. Do but consider what is required of a Soldier. There are +Three Things which the officers are chiefly afraid of in their Men: +The First is, that they may desert, which is so much Money lost: The +Second, that they may rob or steal, and so come to be hang'd: The +Third is, that they may be sick, and consequently incapable of doing +Duty. Any middling Honest secures them entirely as to the two First; +and, without Doubt, the less vicious; that is, the more sober and +temperate the Men are, the more likely they are to preserve their +Health. As for the Rest, Military Men are easy _Casuists_ for the +Generality, and are used to give, as well as take, large Grains of +Allowance. A Soldier, who minds his Business, is seldom reproved for +taking any Pleasure he can come at, without being complain'd of: And +if he be brave, and understands his Exercise, takes Care always to be +sober when he is upon Duty, pays a profound Respect to his Officers, +as well as a strict Obedience to their Commands, watches their Eyes, +and flies at a Nod, he can never fail of being beloved. And if +moreover he keeps himself clean, and his Hair powder'd, is neat in his +Cloaths, and takes Care not to be pox'd; let him do what he pleases +for the Rest, he'll be counted a very valuable Fellow. A Man may do +all this without Christianity, as well as he can do it without having +an Estate. There are Thousands that are less circumspect and not half +so well accomplish'd, who yet are well esteem'd in that Station. And +as I have allow'd on the one Hand, that the soberest and the civiliz'd +Fellows make the best Soldiers, and are, generally speaking, the most +to be depended upon in an Army, so it is undeniable on the other, +that, if not the major, at least a very considerable Part of our best +Troops, that had the greatest Share in the Victories we obtain'd, was +made up of loose and immoral, if not debauch'd and wicked Fellows. +Nay, I insist upon it, that Jayl-birds, Rogues, who had been guilty of +the worst of Crimes, and some that had been saved from the Gallows to +recruit our Forces, did on many Occasions both in _Spain_, and _Flanders_, +fight with as much Intrepidity, and were as indefatigable, as the most +Virtuous amongst them. Nor was this any Thing strange or unexpected; +or else the recruiting Officers ought to have been punish'd, for +lifting and giving the Money of the Publick to Men, of whom there was +no Probability that they could be made Soldiers. But to make it +evident, how little the Religion and Morality of a Soldier are minded +by his Superiours, and what great Care is taken to keep up and +cultivate his Pride ----. + +Hor. That latter I have seen enough of in the _Fable_ of the _Bees_. You +would speak about the Cloaths and Accoutrements. + +Cleo. I wave them; tho' there it is likewise very conspicuous. I only +desire you to compare the Things he is indulg'd in, and which, if he +pleases, he may brag of, with what he is taught to be ashamed of, the +grand Offence, which, if once committed, is never to be pardon'd. If +he has but Courage, and knows how to please his Officers, he may get +drunk Two or Three Times a Week, have a fresh Whore every Day, and +swear an Oath at every Word he speaks, little or no Notice shall be +taken of him to his Dishonour; and, if he be good humour'd, and +forbears stealing among his Comrades, he'll be counted a very honest +Fellow. But if, what _Christ_ and his Apostles would have justify'd him +in and exhorted him to do, he takes a Slap in the Face, or any other +gross Affront before Company, without resenting it, tho' from his +intimate Friend, it cannot be endured; and tho' he was the soberest, +and the most chaste, the most discreet, tractable and best temper'd +Man in the World, his Business is done. No body will serve with a +noted Coward; nay, it would be an Affront to desire it of Gentlemen +Soldiers, who wear the King's Cloth; and the Officers are forc'd to +turn him out of the Regiment. Those who are unacquainted with Military +Affairs and Chaplains of Regiments, would not imagine, what a small +Portion of Virtue and Forbearance a Soldier stands in Need of, to have +the Reputation of a good Religious Man among those he converses with. +Clergymen, that are employ'd in Armies, are seldom rigid _Casuists_; and +Few of them are Saints themselves. If a Soldier seems to be less fond +of strong Liquors than others generally are; if he is seldom heard to +swear; if he is cautious in Love-Affairs, and not openly vicious that +Way; if he is not known to Steal or Pilfer, he'll be stiled a very +honest, sober Fellow. But if, moreover, such a one should behave with +Decency at Devine Service, and seem now and then to be attentive to +what is spoken; if ever he had been seen with a Book in his Hand, +either open or shut; if he was respectful to the Clergy, and zealous +against those, who are not of the same Religion which he professes to +be of, he would be call'd a very Religious Man; and half a Dozen of +them in a Regiment would, in a little Time, procure a mighty Character +to the whole, and great Honour to the Chaplain. + +Hor. I dare say, that on some Occasions he would take the Liberty from +it to brag, that there were no better Christians in the World, than a +great many were, whom he had under his Care. + +Cleo. Considering how Things are often magnify'd without Regard to +Truth or Merit, and what Advantages some Men will take, right or +wrong, to advance as well as maintain the Cause they get by; it is not +improbable, that three or four score thousand Men, that were kept in +good Discipline, tho' they were all taken at Random from the lowest +and idlest of the Vulgar, might be stiled an Army of good Christians, +if they had a Chaplain to every Regiment, and but Two or Three such +orderly Soldiers, as I have describ'd, in every Thousand: And I am +persuaded, that the sect or Religion, which they pretended to follow +and profess, would, by the Help of able and active Divines, acquire +more Credit and Reputation from those Few, than all the Loosness, +Debauchery and gross Vices of the Rest would ever be able to take away +from them. + +Hor. But from what you have said, I should think, that the Gospel must +do Hurt among fighting Men. As such they must be animated by another +Spirit, and can receive no Benefit from the Doctrine of Peace. What +Occasion is there for Divines in an Army? + +Cleo. I have hinted to you several Times, that in the Management of +Human Creatures, the Fear of an invincible Cause, which they are all +born with, was always to be consulted; and that no Multitudes can ever +be govern'd, so as to be made useful to any one Purpose, if those, who +attempt to rule over them, should neglect to take Notice of, or but +any Ways seem to slight the Principle of that Fear. The worst of Men +are often as much influenc'd by it as the best; or else Highwaymen and +House-breakers would not swear Fidelity to one another. God is call'd +upon as a Witness to the mutual Promises of the greatest Miscreants, +that they will persevere in their Crimes and Villanies, and to the +last Drop of their Blood be unalterably Wicked. This, you know, has +been done in Massacres, the blackest Treasons, and the most horrid +Conspiracies; tho' the Persons concern'd in them, perhaps, gave other +Names to their Undertakings. By this we may see, what absurd Notions +Men may have of the Deity, who undoubtedly believe his Existence: For +how flagitious soever Men are, none can be deem'd _Atheists_ but those, +who pretend to have absolutely conquer'd, or never been influenced by +the Fear of an invisible Cause, that over-rules Human Affairs; and +what I say now has been and ever will be true in all Countries, and in +all Ages, let the Religion or Worship of the People be what they will. + +Hor. It is better to have no Religion, than to worship the Devil. + +Cleo. In what Respect is it better? + +Hor. It is not so great an Affront to the Deity not to believe his +Existence, as it is to believe him to be the most Cruel and the most +Malicious Being that can be imagin'd. + +Cleo. That is a subtle Argument, seldom made Use of but by +Unbelievers. + +Hor. Don't you think, that many Believers have been worse Men, than +some _Atheists_? + +Cleo. As to Morality, there have been good and bad Men of all Sects +and all Persuasions; but before we know any Thing of Men's Lives, +Nothing can be worse in the Civil Society, than an Atheist, _caeteris +paribus_. For it would be ridiculous to say, that it is less safe to +trust to a Man's Principle, of whom we have some Reason to hope, that +he may be with-held by the Fear of Something, than it is to trust to +one who absolutely denies, that he is withheld by the Fear of any +Thing. The old _Mexicans_ worship'd _Vitzliputzli_, at the same Time that +they own'd his Malice, and execrated his Cruelty; yet it is highly +probable, that some of them were deterr'd from Perjury for Fear of +being punish'd by _Vitzliputzli;_ who would have been guilty of it, if +they had not been afraid of any Thing at all. + +Hor. Then not to have believed the Existence of that chimerical +Monster was Atheism in _Mexico_. + +Cleo. It certainly was among People that knew of no other invisible +Cause. + +Hor. But why should I wonder at the _Mexicans_? There are Christians +enough, of whom, to judge from their Sentiments and Behaviour, it is +hard to determine, which it is they are more afraid of, God or the +Devil. + +Cleo. I don't question, but among the Vulgar, more Persons have been +deterr'd from doing Evil, by what they had heard of the Torments of +Hell, than have been made virtuous by what had been told them of the +Joys of Heaven, tho' both had been represented to them as equally +infinite and unutterable. + +Hor. But to return to my Question. When I ask'd what Occasion there +was for Divines in an Army, I was not ignorant of the Necessity there +is of having Religion and Priests of some Sort or other, to humour as +well as awe the Multitude; but I wanted to know the Mystery, and be +let into the Secret, by which the Doctrine of Peace is made +serviceable to the carrying on of War; for that Preachers of the +Gospel have not only exhorted Men to Battle, but likewise that they +have done it effectually; and that Soldiers have been inspired with +Courage, and made to fight with Obstinacy by their Sermons, the +History of almost every Country can witness. + +Cleo. A little Accuracy will set us to Rights. That what you say has +been, and is often done by Sermons and Preachers, both Protestant and +Popish, is certainly true. But I deny, that ever it was once done by a +Preacher of the Gospel. + +Hor. I don't understand your Distinction. Are not all Christian +Divines call'd Preachers, as well as Ministers of the Gospel? + +Cleo. But many People are call'd, what, strictly speaking, they are +not. The Reason I have for what I say is, that there is Nothing +contain'd in the Gospel, that can have the least Tendency to promote +or justify War or Discord, Foreign or Domestic, Publick or Private; +nor is there any the least Expression to be found in it, from which it +is possible to excite or set People on to quarrel with, do Hurt to, or +any ways offend one another, on any Account whatever. + +Hor. But this encreases the mystery, and makes the facts less +intelligible. + +Cleo. I will unfold it to you. As all Priests have ever maintain'd, +that they were the Interpreters of the will of the deity they +pretended to serve, and had an undoubted Right of construing and +explaining the Doctrine and the Meaning of the Religion they taught +and presided over: As, I say, all priests have ever maintain'd this, +so the Christian Clergy, as soon as they took it in their Heads to be +priests likewise, claim'd the same Privilege; and finding several +things, which they had a Mind to, denied them in the Gospel; and that +many Conveniencies, which all other Priests had ever, not only been +fond of, but likewise enjoy'd, were in express words forbid, and +absolutely prohibited in the _New Testament_, they had recourse to the +_Old_, and providently took Care from thence to supply the Deficiency of +the _New_. + +Hor. So, when they had no settled Revenue or Pomp of Dress from the +Gospel, they took up with the Tithes and Sacerdotal Ornaments of the +_Levites_, and borrow'd from the _Jewish_ Priests and Prophets every Thing +that was worth having. + +Cleo. This would open too large a Field, and therefore I would look +into the Clergy's Behaviour no farther, than as it relates to Armies +and military Men, and take Notice, that whenever Pillage or shedding +of Blood are to be justified or encouraged by a Sermon, or Men are to +be exhorted to Battle, to the Sacking of a City or the Devastation of +a Country, by a pathetick Discourse, the Text is always taken from the +_Old Testament_; which is an inexhaustible Fund for Declamation on +almost every Subject and every Occasion: And there is no worldly End, +which the most ambitious Man, or the most cruel Tyrant can have to +serve, but from some Part or other of that Book a Divine of middling +Capacity may find out a proper Text to harangue upon, that shall +answer the Purpose. But to make it evident, that Divines may be useful +to all Fighting Men, without preaching of the Gospel, we need but to +consider, that among all the Wars and Dissentions, which Christians +have had with one another on innumerable Accounts, there never was a +Cause yet, so unreasonable or absurd, so unjust or openly wicked, if +it had an army to back it, that has not found Christian Divines, or at +least such as stiled themselves so, who have espoused and call'd it +Righteous. No rebellion was ever so unnatural, nor Tyranny so cruel, +but if there were men who would fight for it, there were Priests who +would pray for it, and loudly maintain, that it was the Cause of God. +Nothing is more necessary to an Army, than to have this latter +strenously insisted upon, and skilfully unculcated to the soldiers. No +body fights heartily, who believes himself to be in the wrong, and +that God is against him, Whereas a firm persuasion of the Contrary, +inspires Men with Courage and Intrepidity; it furnishes them with +arguments to justify the Malice of their Hearts, and the implacable +Hatred they bear their Enemies; it confirms them in the ill opinion +they have of them, and makes them confident of victory; _si +Deus pro nobis quis contra nos?_ In all wars it is an everlasting +Maxim in Politicks, that whenever Religion can be brought into the +Quarrel, it ought never to be neglected, and that how small soever the +Difference may be between the contending Parties, the Divines on each +Side, ought to magnify and make the most of it; for Nothing is more +comfortable to Men, than the Thought, that their Enemies are likewise +the Enemies of God. + +Hor. But to make Soldiers laborious as well as governable, would it +not be useful to exhort them to Virtue, and a close Attachment to the +Principle of Honour? + +Cleo. The principle of Honour is never forgot; and as to Virtue, what +is required of them is Fortitude, and to do as they are bid. And if +you'll consider what Pains are taken to make them ashamed of Cowardice +above all other Vices; and how prompt, as well as severe, the +Punishment for Disobedience is in the least Trifles among Soldiers, +beyond what it is any where else; if, I say, you'll consider these +Things on the one Hand, and on the other the great Latitude that is +given them as to Morals, in what has no Regard to the Service, you'll +find, that for the First, Divines are not wanted, and that for the +other they can do but little Good. However Morality is often preach'd +to them, and even the Gospel at seasonable Times, when they are in +Winter Quarters, or in an idle summer, when there is no Enemy near, +and the Troops perhaps are encamped in a Country, where no Hostilities +should be committed. But when they are to enter upon Action, to +besiege a large Town, or ravage a rich Country, it would be very +impertinent to talk to them of Christian Virtues; doing as they would +be done by; loving their enemies, and extending their Charity to all +Mankind. When the Foe is at Hand, the Men have Skirmishes with him +every Day, and perhaps a main battle is expected; then the mask is +flung off; not a Word of the Gospel, nor of Meekness or Humility; and +all Thoughts of Christianity are laid aside entirely. The men are +prais'd and buoy'd up in the high value they have for themselves: +their Officers call them Gentlemen and Fellow-Soldiers; Generals pull +off their Hats to them; and no Artifice is neglected that can flatter +their Pride, or inspire them with the Love of Glory. The Clergy +themselves take Care at such Times, not to mention to them their Sins, +or any Thing that is melancholy or disheartning: On the Contrary, they +speak chearfully to them, encourage and assure them of God's Favour. +They take Pains to justify, and endeavour to encrease the Animosities +and Aversion, which those under their Care have against their Enemies, +whom to blacken and render odious, they leave no Art untried, no Stone +unturn'd; and no Calumny can be more malicious, no Story more +incredible, nor Falsity more notorious, than have been made Use of +knowingly for that Purpose by Christian Divines, both _Protestants_, and +_Papists_. + +Hor. I don't use to be an Advocate for Bigots of any sort, much less +for Fanaticks, whom I hate; but facts are stubborn things. It is +impossible to reflect on the sharp and bloody Engagements in the +Rebellion, and the Devotion of _Cromwell_'s army, without being +convinced, that there must have been Men at that Time, that were both +Valiant and Religious. It is certain, that the Rebels fought well, and +that they had more Days of Fasting and Humiliation, than ever were +known among any other Soldiers. + +Cleo. That there was a greater Appearance of Religion among them, than +ever was among any other regular Troops, I allow; but that none of it +could proceed from a Principle of Christianity is demonstrable. + +Hor. They had Men of unquestionable Honour among them; and some of +them must have been sincere. + +Cleo. A great many, I verily believe, were sincere; but let us look +into this Affair a little more narrowly. What do you think of the +General? Do you think, that _Cromwell_ was a good Christian and a pious +Man, who had Nothing so much at Heart as Religion and Liberty, and, +void of Selfishness, had devoted himself to procure Happiness Eternal +as well as Temporal to the People of _England_? Or that he was a vile +wicked Hypocrite, who, under the Cloak of Sanctity, broke through all +Human and Divine Laws to aggrandize himself, and sacrifis'd every +Thing to his own Ambition, and the Interest of his Family? + +Hor. There is no Doubt, but all impartial Men must believe the latter. +But then he understood Mankind very well; his very Enemies, that were +his Contemporaries, allow'd him to be a Man of great Parts. If he had +had the the same Opinion of Christianity, which you have, and the +Unfitness of it to make Men quarrel and fight with Obstinacy, he would +never have made Use of it among his Soldiers. + +Cleo. And it is clear as the sun, that he never did. + +Hor. That his pretences to religion were no more than Hypocrisy, I +have allow'd; but it does not appear, that he desired others to be +Hypocrites too: On the Contrary, he took Pains, or at least made Use +of all possible Means to promote Christianity among his Men, and make +them sincerely Religious. + +Cleo. You will never distinguish between Christianity, that is, the +Doctrine of Christ, and the Interpretations, that are made of it by +Clergymen; tho' I have often shew'd you the great Difference there is +between them. _Cromwell_ was a Man of admirable good Sense, and +thoroughly well acquainted with Human Nature; he knew the mighty Force +of Enthusiasm, and made Use of it accordingly. As to Strictness of +Religion and the Love of Liberty, they had all along been the darling +Pretences of the party he engaged in. The complaints of the _Puritans_ +against Episcopacy, and that the Church of _England_ was not +sufficiently reformed, began in Queen _Elizabeth's_ Time, and were very +near as old as the Reformation itself. The people's Murmurings and +Struggles for Liberty were of some Standing, when King _Charles_ the +First came to the Throne: The Jealousies, which Parliaments had of the +Regal Power and Prerogative, had been openly shewn in his Father's +Reign, and, throughout the Course of it, been troublesome to his +Ministers. That the Clergy of the Church of _England_ had enjoin'd +Things, and taught what they had no Warrant for from the Gospel, and +that King _James_ the First, as well as his Son, who succeeded him, laid +Claim to a more absolute Power, than was consistent with the +privileges of Parliament and the Constitution, in undeniable. Religion +then and Liberty, being two topicks, that Abundance was to be said +upon in those Days, became the Subject and Foundation of the Quarrels +between the King and Parliament, that afterwards broke out into a +Civil War. + +Hor. I was not born in _China_ or _Lapland_: there is not a Boy of Twelve +Years old, that is ignorant of the Causes of that Civil War. + +Cleo. I don't question your Knowledge; but only mention these Things, +that from the Nature of the Dissentions, and the mischiefs that ensued +upon them, we might see the Impossibility, that either Party should +have acted from a Principle of Christianity. I shall now endeavor to +demonstrate to you Two Things; the First is, that Clergymen, by a +small Deviation from the Gospel, may so egregiously impose upon their +Hearers, as to make even sincere Men act quite contrary to the +Precepts of it, at the same Time that those subtle Declaimers shall +seem to be full of Zeal, and to have the highest Value for +Christianity. The Other is, that in a well disciplin'd Army, Acts of +Devotion, and an outward Shew of Religion may do vast Service for the +obtaining of Victory, tho' the General who appointed and order'd them, +was an _Atheist_; the greatest part of the Clergy, who perform'd and +assisted in them, were Hypocrites, and the Generality of the Men were +wicked Livers. As to the First, I call a Man sincere in his Religion, +who believes the Bible to be the Word of God, and acknowledging the +Difficulty he finds in obeying the Dictates of the Gospel, wishes with +all his heart, that he could practice the self-denial that is required +in it; and is sorry, that he has not the Power to govern and subdue +his stubborn Passions so well as he could wish. If to such a one, a +Clergyman should preach the Strictness of Morality, and the Necessity +of Repentance, that are taught in the Gospel, and moreover inculcate +to him, that as to Divine Worship the Ceremonial was abrogated; that +what was required of us, was the Sacrifice of the Heart and the +Conquest over our darling Lusts; and that in short the Religious +Duties of a Christian were summ'd up in loving God as his Neighbour; +this Doctrine being every Way agreeable to that of _Christ,_ a sincere +man, who had read the _New Testament_, would easily give Ear to a +Divine, who should preach it to him; and it is highly probable, that +in Matters of Conscience, and every Thing relating to his Deportment, +he should be glad of his Counsel. Suppose now, that there was another +Clergyman in the same city, who likewise pretending to preach the +Gospel, should, on the one Hand, represent the Doctrine of it as very +indulging to Human Nature, and the Practice of it easily comply'd +with, and, on the other, lay a great Stress on the Honour to be paid +to his own Person, and the Performances of a Set of Ceremonies, no +where mention'd in the Gospel; it is not likely, that our sincere Man +should approve of his Sermons; but if this Second Divine should +moreover call them Enemies to God, who should refuse to comply with +every Part of these Ceremonies, and give the Name of Hypocrite to +Every body, who should assert, that the Gospel required stricter +Morality than what he taught; if he should sollicite the Magistrate to +have all Persons punish'd, who were not of his Opinion; and if, by +his Instigation, our sincere Man should actually be persecuted and +plagued by his Fellow-Subjects; to judge from what we know of Human +Nature, such Usage would fill the sincere Man with Indignation, and +raise his Anger against all those, who were the Occasion of his +Sufferings. Let us suppose like-wise, that this Man, besides his +Sincerity, had Temper and Goodness enough to consider, that, tho' he +had been unjustly dealt with, and was highly provok'd, yet his +Religion taught and commanded him not to resent Injuries, but to +forgive his Enemies, and to Love them that hated him; it is reasonable +to think, that this Clashing between Nature and Principle would +perplex him, and himself stand in Need of good Advice, what to do in +this Dilemma. If in this Case, the Clergyman, who first preached to +him the Purity of the Christian Religion, and the Severity of its +Morals, and whom he often went to hear, should persist in the same +Sentiments; and, continuing to recommend to him the Doctrine of Peace, +make Use of all the Arguments, which the Gospel could furnish him +with, either to warn him against Anger and all sinful Passions, Malice +of Heart, Hatred and Resentment; or to exhort him to Fortitude in +Afflictions, Heroick Patience in Sufferings, and on all Emergencies an +entire Resignation to the Will of God; If, I say, the Clergyman I +mention'd should do this, whatever might be the Success he did it +with, he would have acted the good Shepherd, and his Sermons could +never be made a Handle of for War or Rebellion. But if instead of it, +he should seem to approve of the other's Anger, and, to justify it, +enter into the Merits of the Cause; if he should endeavour to +demonstrate, that all Ceremonies of Human Invention were +superstitious, and that Kneeling down, where there were Pictures and +Sculpture, was a manifest Token of Idolatry; if after this, by an easy +Transition, he should go over to the _Old Testament_, expatiate on the +Second Commandment, and produce several Instances of God's Vengeance +on Idolaters, and the utter Destruction, that had often been brought +upon them by God's own People, fighting under his Banner, and acting +by his special Commission; If a Preacher should do this, and have +Mischief in his Heart, it would not be difficult for him insensibly to +mislead his Hearers, extinguish their Charity, and, working upon the +Passions, make a sincere Man, who had really been ill treated, mistake +in his own Breast the Spirit of Revenge for Religious Zeal, and, to +maintain the Truth of the Gospel, act directly contrary to the +Precepts of it. And the more regular the Life was of such a Divine, +and the greater the Austerity of his Manners, the fitter Instrument +would he be to sow Sedition, enflame an Audience, and make Tools of +them for the Ambitious. + +Hor. The First you have made out beyond my Expectations; but it has +been at the Expence of your Revolution-Principles; I hope you'll never +take them up again. + +Cleo. I hope I shall have no Occasion for it: but what I have advanced +has Nothing to do with the Controversy you point at. The illegal Sway +of Magistrates is not to be justified from the Gospel, any more than +the Resistance of the People. Where Two Parties quarrel, and open +Animosities are to be seen on both Sides, it is ridiculous for either +to appeal to the Gospel. The Right, which Princes have to enjoy their +Prerogative, is not more divine, than that which Subjects have to +enjoy their Privileges; and if Tyrants will think themselves more +justifiable before God than Rebels, they ought first to be satisfied, +that Oppression is less heinous in his Sight than Revenge. + +Hor. But No body owns himself to be a Tyrant. + +Cleo. Nor did ever any Malecontents own themselves to be Rebels. + +Hor. I can't give this up, and must talk with you about it another +Time. But now I long to hear you demonstrate the Second of your +Assertions, and make that as evident to me, as you have done the +First. + +Cleo. I'll endeavour it, if you'll give me Leave, and can have but +Patience to hear me, for you'll stand in Need of it. + +Hor. You are to prove, that Acts of Devotion, and an outward Shew of +Religion, may make an Army Victorious, tho' the General was an +_Atheist_, the Clergy were Hypocrites, and the Generality of the Men +wicked Livers. + +Cleo. A little more Accuracy, if you please. I said, that they might +do vast Service for the obtaining of Victory; the Service I mean, +consists in rousing the Courage of the Men, and throwing them into an +Enthusiasm, that shall dissipate their Fears, and make them despise +the greatest Dangers. There is no greater Art to make Men fight with +Obstinacy, than to make them trust to, and rely with Confidence on the +Assistance of the invisible Cause, they Fear. + +Hor. But how can wicked Men be made to do this? What Reasons can they +be furnish'd with, to hope for the Assistance of Heaven? + +Cleo. If you can assure Men of the Justice of their Cause, and render +that evident and unquestionable, the Business is done, and their own +Wickedness will be no Obstacle to it. Therefore this, you see, is the +Grand Point, which Priests have ever labour'd to gain among Fighting +Men in all Countries and in all Ages. How immensely soever they have +differ'd from one another in Religion and Worship, in this they have +all agreed. We were speaking, you know, of _Cromwell's_ Army; do but +recollect what you have heard and read of those Times, and you'll +find, that the Notions and Sentiments, that were industriously +instill'd into the minds of the soldiers, had a manifest tendency to +obtain this end, and that all their preaching and praying were made +serviceable to the same purpose. The _Credenda_, which the whole army, +and every individual were imbued with, even by the most moderate of +their preachers, were generally these: that the King gave ear to his +evil counsellours; that he was govern'd by his Queen, who was a rank +Papist, bigotted to her own superstition; that all his ministers were +wicked men, who endeavour'd to subvert the constitution, and aim'd at +nothing more than to render him absolute, that by his arbitrary power +they might be skreen'd from justice, and the resentment of an injured +nation: that the bishops were in the same interest; that, tho' they +had abjured the Pope's supremacy, and found fault with the luxury of +the court of _Rome_, they wanted as much to lord it over the laity +themselves, and were as fond of worldly honour, power, and authority, +of pomp and splendour, and a distinguish'd manner of living, as any +Popish prelates: that the worship of the church of _England_ was above +half Popery; that most of the clergy were idle drones, who lived upon +the Fat of the Land, and perverted the End of their Function: That by +this Means Religion it self was neglected, and, instead of it, Rights +and Ceremonies were obstinately insisted upon, that were notoriousy +borrow'd from the Heathen and Jewish Priests. That preaching +Non-resistance was justifying Tyranny, and could have no other Meaning +than to encourage Princes to be wicked, and tie the Peoples Hands, +whilst they should have their Throats cut: That in Pursuance of this +Doctrine, He, who should have been the Guardian of their Laws, had +already trampled upon them and broken his Coronation-Oath, and, +instead of being a Father to his People, had openly proclaim'd himself +their Enemy, invited, a Foreign Force into the Land, and was now +actually making War against the Parliament, the undoubted +Representatives of the Nation. Whilst these Things were said of the +Adverse Party, their own was extoll'd to the Skies; and loud Encomiums +were made on the Patriotism of their Superiours, the Sanctity and +Disinterestedness as well as Wisdom and Capacity of those Asserters of +Liberty, who had rescued them from Bondage. Sometimes they spoke of +the Care, that was taken of Religion, and a Pains-taking Ministry, +that preach'd not themselves but _Christ_, and, by their Example as well +as Precept, taught the Purity of the Gospel, and the strict Morality +that is contain'd in it, without Superstition or Allowances to please +Sinners: At others, they represented to their Hearers the exemplary +Lives of the Generals, the Sobriety of the Soldiers, and the Goodness +and Piety, as well as Zeal and Heroism of the whole Army. + +Hor. But what is all this to what you was to prove? I want to know the +vast Service an outward Shew of Religion can be of to wicked Men, for +the obtaining of Victory: When shall I see that? + +Cleo. Presently; but you must give me Leave to prove it my own Way. In +what I have said hitherto, I have only laid before you the Artifice, +which Every body knows was made Use of by the _Roundheads_ haranguing +their own Troops, to render the _Cavaliers_ and the King's Cause odious +and detestable to them on the one Hand, and to make them, on the +other, have an high Opinion of their own, and firmly believe, that God +could not but favour it. Now let us call to Mind the Situation of +Affairs in the Times I speak of, and the Politicks of those, who +opposed the King, and then consider, what a crafty designing General +ought to have done to make the most of the Conjuncture he lived in, +and the Zeal and Spirit that were then reigning among the Party he was +engaged in; if he had Nothing at Heart, but to advance, _per fas aut +nefas_, his own worldly Interest and his own Glory: In the First Place, +it would never have been believed that the _Presbyters_ were in Earnest, +who found Fault with and rail'd at the Luxury and loose Morals, as +well as Laziness of the National Clergy, if they had not been more +diligent in their Calling, and led stricter Lives themselves. This +therefore was complied with, and the dissenting Clergy took vast Pains +in Praying and Preaching without Book for Hours together, and +practis'd much greater Self-denial, at least to outward Appearance, +than their Adversaries. The Laity of the same Side, to compass their +End, were obliged to follow the Example of their Teachers in Severity +of Manners, and Pretences to Religion: Accordingly they did, at least +well enough, you see, to acquire the Name of the Sober Party. + +Hor. Then you must think, that they had none but Hypocrites among +them. + +Cleo. Indeed I don't; but I believe, that most of the Ring-leaders who +began the quarrel with the King had Temporal Advantages in View, or +other private Ends to serve, that had no Relation either to the +Service of God or the Welfare of the People; and yet I believe +likewise, that many sincere and well-meaning Men were drawn into their +Measures. When a Reformation of Manners is once set on Foot, and +strict Morality is well spoken of, and countenanc'd by the better Sort +of People, the very Fashion will make Proselytes to Virtue. Swearing +and not Swearing in Conversation depend upon Mode and Custom. Nothing +is more reasonable, than Temperance and Honesty to Men that consult +their Health and their Interest; where Men are not debarr'd from +Marriage, Chastity is easily comply'd with, and prevents a Thousand +Mischiefs. There is Nothing more universal than the Love of Liberty; +and there is Something engaging in the Sound of the Words. The Love of +one's Country is natural and very bad Men may feel it as warm about +them, as very good Men; and it is a Principle, which a Man may as +sincerely act from, who Fights against his King, as he who Fights for +him. But these sincere and well-meaning People, that can pray and +fight, sing Psalms and do Mischief with a good Conscience, may in many +Respects be Morally good, and yet want most of the Virtues, that are +peculiar to Christianity, and, if the Gospel speaks Truth, necessary +to Salvation. A Man may be continent and likewise never drink to +Excess, and yet be haughty and insupportable in his Carriage, a +litigious Neighbour, an unnatural Father, and a barbarous Husband. He +may be just in his Dealings, and wrong No body in his Property, yet he +may be full of Envy, take Delight in Slander, be revengeful in his +Heart, and never known to have forgiven an Injury. He may abstain from +Cursing and all idle as well as prophane Swearing, and at the same +Time be uncharitable and wish Evil to all, that are not of his +Opinion; nay, he may mortally hate, and take Pleasure in persecuting +and doing Mischief to, all those who differ from him in Religion. + +Hor. I see plainly now, how Men may be sincere in their Religion, and +by Art be made to act quite contrary to the Precepts of it: And your +Manner of accounting for this, does not only render the Sober Party +less odious, than the Orthodox have represented them; but there is +likewise greater Probability in it, than there is in what they +generally say of them: For that an Army of a great many Thousand Men +should consist of None but Hypocrites, who yet should fight well, is +an inconceivable Thing. But what is it you would say of the General? + +Cleo. I would shew you, how an obscure Man, of an active Spirit and +boundless Ambition, might raise himself among such a Set of People to +the higher Post; and having once got the Supreme Command of the Army, +what Method, and what Arts it is most probable he would make Use of to +model such Troops to his Purpose, and make them serviceable to the +Advancement of his own Greatness. + +Hor. But remember he must be an _Atheist_. + +Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, +he shall have no Religion or Conscience; fear neither God nor Devil, +and not believe either a Providence in this World, or any Thing that +is said of another: But he must be a great Genius, daring to the +highest Degree, indefatigable, supple to his Interest, and ready as +well as capable to act any Part, and put on any Disguise, that shall +be required to serve or promote it. Every brisk, forward Man, who +pretends to an extraordinary Zeal for his Party, and the Cause he is +engaged in, and who shews Eagerness for Action, and behaves with +Intrepidity in Danger, cannot remain long unknown, where Men have +frequent Opportunities of signalizing themselves. But if he be +likewise a Man of Sense, who understands his Business, and has Conduct +as well as Courage, he can't fail of Preferment in an Army, where the +Interest of the common Cause is taken Care of. If he serves among +_Puritans_, who pretend to a stricter Morality, and to be more religious +than their Neighbours, and himself is an artful Man, as soon as he is +taken Notice of, he'll fall in with the Cant in Fashion, talk of Grace +and Regeneration, counterfeit Piety, and seem to be sincerely Devout. +If he can do this well, put on a sanctify'd Face, and abstain from +being openly vicious, it is incredible what Lustre it will add to the +Rest of his Qualifications, in such a Conjuncture: And if moreover he +is a Man of Address, and can get the Reputation of being disinterested +and a Soldier's Friend, in a short Time he'll become the Darling of +the Army; and it would hardly be safe long to deny him any Post, he +can reasonably pretend to. In all Wars, where the contending Parties +are in good Earnest, and the Animosities between them run high, +Campaigns are always active, and many brave Men must fall on both +Sides; and where there should be much Room for Advancement, it is +highly probable, that such a Man as I have describ'd, if at his first +setting out he was Captain of Horse, and had raised an entire Troop at +his own Charge, should in a few Years come to be a General Officer, +and of great Weight in all Councils and Debates. Being thus far +preferr'd, if he would make the most of his Talents, he might be of +infinite Service to his Party. An aspiring Man, whose grand Aim was to +thrive by Hypocrisy, would study the Scripture, learn the Languages of +it, and occasionally mix it with his Discourse. He would cajole the +Clergy of his Party, and often do good Offices to those of them that +were most popular. A Man of his Parts would preach _ex tempore_ himself, +and get the Knack of Praying for as many Hours as there should be +Occasion. Whoever is well skill'd in these Exercises may counterfeit +Enthusiasm when he pleases, and pretend on some Emergencies to receive +Directions from God himself; and that he is manifestly influenc'd by +his Spirit. A General Officer, who has once got this Reputation, may +carry almost any Thing; for Few that are wise will venture to oppose +what such a Man, pretending to have sought the Lord, declares to be +his Opinion. Whatever Victories might be obtain'd, and in all +Successes under his Command, a skilful Hypocrite would make a Shew of +Modesty, refuse to hear the Praises that are his due, and seem with +great Humility to give all the Glory to God only; not forgetting, at +the same Time, to flatter the Pride of his Troops, highly to commend +and magnify, first the Goodness and Bravery of the Soldiers, and then +the Care and Vigilance of the Officers under him. To be well serv'd, +he would reward Merit, punish and discountenance Vice, always speak +well and magnificently of Virtue, and seem to be just himself. But as +to Christianity it self, he would not suffer any Thing to be taught of +it, that could interfere with the Principle of Honour, or any of the +Artifices to keep up the Ill Will, and Hatred which military Men are +to be inspired with against their Enemies. The Christian Duties, which +he would chiefly take Care of and see perform'd, would be outward Acts +of Devotion, and that Part of Religion which is easily comply'd with, +and yet taken Notice of by all the World; such as frequent Prayers, +long and pathetick Sermons, singing of Psalms, and the keeping of the +Sabbath with great Strictness; all which Men may assist at and employ +themselves in, tho' their Hearts are otherwise engag'd. It is certain, +that a Man of vast Parts and superlative Ambition might, by the Divine +Permission, perform, take Care of, and compass all this, tho' he was +an _Atheist_; and that he might live and die with the Reputation of a +Saint, if he was but circumspect and wise enough to conceal himself so +entirely well, that no Penetration or Watchfulness of Mortals could +ever discover his real Sentiments. There is no Atchievement to be +expected from Soldiers, which they would not perform for such a +General; and his Name would be sufficient to fill the greatest +Profligate in an Army with a Religious Enthusiasm, if he disbelieved +not an invisible Cause. + +Hor. There lies the Difficulty; it is that which I cannot comprehend. + +Cleo. Wickedness, I have hinted to you before, is no Bar to +Superstition; and a great Profligate may at the same Time be a silly +Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense +and Virtue could not be influenc'd or affected by. It is easily +imagin'd, that in such an Army, under such a General as I have been +speaking of, the Men would be kept under strict Discipline; and that +they would not only be compell'd, whether they would or not, to assist +at all their Exercises of outward Devotion and Publick Worship; but +likewise that the loosest Livers among them should be obliged to be +more cautious and circumspect in their Behaviour, than Soldiers +generally are. Now suppose a Man so wicked, that, tho' he has no Doubt +of Future State, the Belief of Rewards and Punishments in another +World made no impression upon him; but that he indulged every vicious +Inclination as far as he dared, lay with every Woman that would let +him, and got drunk as often as he could get an Opportunity to do it; +one that would stick at Nothing, rob or steal, kill a Man that should +anger him, if he was not with-held by the Law, and the Fear of +Temporal Punishment: Suppose likewise, that this was one of the lowest +Mob, who being in Want, and too lazy to work, should lift himself in +some Regiment or other of this Army. There is no Doubt, but this Man +would be forc'd immediately to have a greater Guard upon his Actions, +and reform, at least outwardly, more than would suit with his +Inclinations, and therefore it is not unlikely, that, what Duties +soever he might comply with, and whatever Appearance he might make +among the Rest, in his Heart he should remain the same he was before. +Yet notwithstanding all this, in a little Time he might make a very +good Soldier. I can easily conceive, how the Wearing of a Sword and +Regimental Cloaths, and always conversing with resolute and well +disciplin'd Men, among whom Arms and Gallantry are in the highest +Esteem, might so far encrease a wicked Fellow's Pride, that he should +wish to be brave, and in a few Months think Nothing more really +dreadful, than to be thought a Coward. The Fear of Shame may act as +powerfully upon bad Men, as it can upon good; and the Wickedness of +his Heart would not hinder him from having a good Opinion of himself, +and the Cause he served; nor yet from hating his Enemies or taking +Delight in destroying, plundering, and doing all Manner of Mischief. + +Hor. But having no Regard to Godliness or Religion, it is impossible, +that he should be influenc'd or affected by the Prayers or other +Exercises of Devotion, which he might assist at and which, in all +Probability, he would never come near, unless he was compell'd to it. + +Cleo. I don't suppose, that he would be influenced or affected by them +at all himself; but he might easily believe, that others were. I take +it for granted, that in such an Army there might have been Abundance +of well-meaning Men, that were really honest, and sincere in their +Religion, tho' they had been misled in what concern'd the Duties of +it. From the Behaviour of these, and the Imitation of others, from the +Exemplary Lives, which our Reprobate should see among them, and the +establish'd Reputation of so many Men of Honour, he would have all the +Reason in the World to think, that at least the greatest Part of them +were in good Earnest; that they relied upon God; and that the fervent +Zeal, with which they seem'd to implore his assistance, was real and +unfeign'd. All wicked Men are not inflexible; and there are great +Sinners, whom this Consideration would move to the quick; and tho' +perhaps it would not be of Force enough to reclaim them, there are +many, who, by means of it, would be made to relent, and wish that they +were better. But I don't want this help; and we'll suppose our +Profligate such a stubborn Wretch, and so obstinately vicious, that +the most moving Discourses, and the most fervent Prayers, tho' he is +forc'd to assist at them, have not the least Power to make him reflect +either on his Sins or his Duty; and that notwithstanding what he hears +and sees of others, his Heart remains as bad as ever, and himself as +immoral as he dares to be for Fear of his Officers. We'll suppose, I +say, all this; but as it is taken for granted, that he believes the +World to be govern'd by Providence ----. + +Hor. But why should that be taken for granted, of a fellow so +thoroughly wicked? + +Cleo. Because it is included in his Belief of a Future State, which, +in his Character, I supposed him not to doubt of. + +Hor. I know it; but what Reason had you to suppose this at First, in a +Man who never gave any Signs, nor ever did insinuate, for ought you +know, that he had such a Belief? + +Cleo. Because he never gave any Signs to the contrary; and in a +Christian Country, I suppose all Men to believe the Existence of a God +and a Future State, who, by speaking or writing, never declared, that +they did not. Wickedness consisting in an unreasonable Gratification +of every Passion that comes uppermost, it is so far from implying +Unbelief, or what is call'd Atheism, that it rather excludes it. +Because the Fear of an invisible Cause is as much a Passion in our +Nature, as the Fear of Death. I have hinted to you before, that great +Cowards, whilst they are in Health and Safety, may live many Years +without discovering the least Symptom of the Fear of Death, so as to +be visibly affected by it; but that this is no Sign, that they have it +not, is evident when they are in Danger. It is the same with the Fear +of an invisible Cause; the one is as much born with us as the other, +and to conquer either, is more difficult than is easily imagin'd. The +Fear of an invisible Cause is universal, how widely soever men may +differ in the worship of it; and it was never observed among a +Multitude, that the worst were more backward than the best in +believing whatever from their Infancy they had heard concerning this +invisible Cause; how absurd or shocking soever that might have been. +The most Wicked are often the most Superstitious, and as ready as any +to believe Witchcraft, consult Fortune-tellers, and make Use of +Charms. And tho' among the most brutish Part of the Mob, we should +meet with Some, that neither pray nor pay Worship to any Thing, laugh +at Things sacred, and openly disclaim all Religion, we could have no +Reason to think, even from these, that they acted from Principles of +Infidelity, when from their Behaviour and many of their Actions, it +should be manifest, that they apprehended Something or other, that +could do them Good or Hurt, and yet is invisible. But as to the vilest +Reprobates among the Vulgar, from their very Curses and the most +prophane of their Oaths and Imprecations, it is plain, that they are +Believers. + +Hor. That's far fetch'd. + +Cleo. I don't think so. Can a Man with himself damn'd, without +supposing, that there is such a Thing as Damnation. Believe me, +_Horatio_, there are no _Atheists_ among the Common People: You never knew +any of them entirely free from Superstition, which always implies +Belief: and whoever lays any Stress upon Predictions, upon good or bad +Omens; or does but think, that some Things are lucky and others +unlucky, must believe, that there is an over-ruling Power, which +meddles with, and interferes in Human Affairs. + +Hor. I must yield this to you, I think. + +Cleo. If then our wicked, obdurate Soldier believes, that there is a +God, and that the World is govern'd by Providence, it is impossible, +when Two Armies are to engage, but he must think, that it is very +material, and a Thing of the highest Importance, which of them God +will be pleas'd to favour, and wish with all his Heart, that Heaven +would be of his Side. Now, if he knows that the Troops, he serves +among, have gain'd several Advantages over their Enemies, and that he +has been an Eye-witness of this himself, he must necessarily think, +that God has a greater Regard to them, than he has to those that are +beaten by them. It is certain, that a Man, who is strongly persuaded +of this, will be more undaunted, and with the Same Degree of Skill, +Malice and Strength, fight better than he could do, if he believ'd the +Contrary. It is evident then, that the most abandon'd Rascal in a +Christian Army may be made a valuable Man on the Score of Fighting, as +soon as he can be persuaded, that God takes his Part, tho' he never +made any further Reflection: But it is inconceivable, that a Man +should firmly believe what I have said without reflecting one Time or +other on what might be the Cause of this particular Favour, this +visible Assistance of Heaven; and if ever he did, could he help +thinking on the Preaching and Praying, which he was daily present at; +and would he not be forced from all the Circumstances to believe, that +those Things were acceptable to God; and conclude upon the whole, that +those Religious Exercises were a proper Means to obtain God's +Friendship? Would he not be very much confirm'd in this Opinion, if he +saw or but heard of credible People, that, in the Enemy's Army, the +men were more cold and remiss in their Worship, or at least, that they +made a less outward Shew of Devotion, which is all that he should be +able to judge by? + +Hor. But why should you think, that such an abandon'd, obdurate +Fellow, as you have supposed him to be, should ever trouble his Head +with the Difference in Worship between one Army and another, or ever +think at all on any Thing relating to Devotion? + +Cleo. Because it would be impossible for him to help it. I have not +supposed, that he was either Deaf or Blind: The Things I named, and +which I imagin'd he would be forc'd to believe, would be run in his +Ears, and repeated to him over and over from every Quarter: The +Soldiers would be full of them; the Officers would talk of them. He +would be present at the solemn Thanksgivings, they paid to Heaven. The +Preachers would often be loud in commending the Godliness as well as +Bravery of the Army, and roar out the Praises of their General, that +sanctify'd Vessel, whom they would call a _Gideon_, a _Joshua_, a _Moses_, +that glorious Instrument, which God had raised and made Use of to +rescue his Church from Idolatry and Superstition, and his Saints from +Tyranny and Oppression. They would exclaim against the Wickedness and +Immorality of their Enemies, inveigh against Lawn-Sleeves and +Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, +the Priests of _Baal_, and assure their Hearers, that the Lord hated the +_Cavaliers_; that they were an Abomination to him, and that he would +certainly deliver them into the Hands of his chosen People. When a Man +is obliged to hear all this, and sees moreover the Spirit and Alacrity +that is raised in his Comrades after a moving extemporary Prayer, the +real Enthusiasm the Men are thrown into by the Singing of a Psalm, and +the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to +be Faithful and Sincere, as well as Resolute and Daring. When Man, I +say, such a one as I have describ'd, should be forc'd to hear and see +all this, it would hardly be possible for him, not to believe, in the +first Place, that God actually assisted this Army; and in the Second, +that the Means, by which that Assistance was procured, were the +Strictness of the Discipline and the Religious Duties, that were +observed in it; tho' he himself should never Join in the one, or +Submit to the other, but against his Will, and with the utmost +Reluctancy. I am persuaded, that such an Opinion, well rivetted in a +Man, would, in such an Army as I am speaking of, be of vast Use to him +in all Adventures and Expeditions of War; and that, if he was fit at +all to be made a soldier, it would in the Day of Battle inspire him +with a Confidence and Undauntedness, which the same man could never +have acquired, _Cęteris Paribus_, if he had served among other troops, +where Divine Worship had been little insisted upon, or but slightly +perform'd. And if this be true, I have proved to you, that Acts of +Devotion, and an outward Shew of Religion, may be serviceable to the +greatest Profligate for the obtaining of Victory, tho' the General +should be an _Atheist_, most of the Clergy Hypocrites, and the greatest +Part of the Army wicked Men. + +Hor. I can see very well the Possibility, that a few Profligates, +among a great many others, that were not so, might be kept in Awe by +strict Discipline, and that Acts of Devotion might be serviceable even +to those, who were present at them against their Wills. But this +Possibility is only built upon a Supposition, that the Rest of the +Army should be better disposed: For if the Generality of them were not +in Earnest, you could have no outward Shew of Religion; and the Things +which you say the obdurate wretch should be forced to hear and see, +could have no Existence. No Preaching or Praying can be moving to +those, that are harden'd and inattentive; and no Man can be thrown +into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal +and Joy in any Part of Divine Worship, unless they give Heed to it, +and are really Devout. + +Cleo. I am glad you start this Objection; for it puts me in Mind of +Something, that will serve to illustrate this whole Matter, and which, +if you had not mention'd this, I should have had no Opportunity to +speak of. I took for granted, you know, that in the Quarrel between +King and the People, there had been many honest well meaning Men, +among the Sober Party, that by Artifice were drawn into the Measures +of cunning Hypocrites, who, under specious Pretences, carried on the +Rebellion with no other View than their own Advantage. But if you +recollect what I said then, you'll find, that many of those honest +well-meaning Men might have been very bad Christians. A Man may be a +fair Dealer, and wish well to his Country, and yet be very wicked in +many other Respects. But whatever Vices he may be guilty of, if he +believes the Scriptures without Reserve, is sorry for his Sins, and +sometimes really afraid, that he shall be punish'd for them in another +World, he is certainly sincere in his Religion, tho' he never mends. +Some of the most wicked in the World have been great Believers. +Consider all the Money, that has been given to pray Souls out of +Purgatory, and who they were, that left the greatest Legacies to the +Church. The Generality of Mankind believe what they were taught in +their Youth, let that be what it will, and there is no Superstition so +gross or absurd, nor any Thing so improbable or contradictory in any +Religion, but Men may be sincere in the Belief of it. What I say all +this for is to shew you, that an honest well-meaning Man may believe +the Bible and be Sincere in his Religion, when he is yet very remote +from being a good Christian. What I understand then by Sincere is +evident: Now give me Leave to tell you what I mean by Wicked, and to +put you in Mind of what I have said of it already; _viz_ that I gave +that Name to those, _who indulge their Passions as they come uppermost, +without Regard to the Good or Hurt, which the Gratification of their +Appetites may do to the Society_. But all wicked Men are not equally +neglectful of Religious Duties, nor equally inflexible; and you won't +meet with one in a Hundred so stubborn and averse to all Sense of +Divine Worship, as I have supposed our Profligate to be. My Reason for +drawing so bad a Character, was to convince you, that, if an outward +Shew of Religion could be made serviceable to the most stubborn +Reprobate, it could never fail of having a good Effect upon all +others, that should be more relenting, and assist at it with less +Reluctancy. Few Men are wicked for Want of good Will to be better: The +greatest Villains have Remorses; and hardly any of them are so bad, +that the Fear of an invisible Cause and future Punishment should never +make any Impression upon them; if not in Health, at least in Sickness. +If we look narrowly into the Sentiments, as well as Actions even of +those that persist in evil Courses for many Years, and spend their +whole Lives in Debaucheries, we shall hardly ever find, that it is +because they are obstinately bent to be Wicked; but because they want +either the Power to govern their Passions, or else the Resolution to +set about it; that they have often wish'd, that they could lead better +Lives; that they hope, God will forgive them; and that Several Times +they have fix'd a Time for their Repentance, but that always Something +or other interven'd, that has hinder'd them, till at last they died +without having ever met with the Opportunity they wish'd for. Such Men +as these perhaps would never go to Prayers, or to hear a Sermon as +long as they lived, if they could help it: But most of them, if they +were forc'd to it, would behave very well, and actually receive +Benefit from being there; especially in Armies, where Nothing being +less wanted than contrite Hearts and broken Spirits, Nothing is +mention'd that is mortifying, or would depress the Mind; and if ever +any thing melancholy is slightly touch'd upon, it is done with great +Art, and only to make a Contrast with something reviving, that is +immediately to follow, which will flatter their Pride, and make them +highly delighted with themselves. All Exhortations to Battle should be +chearful and pleasing. What is required of the Men, is, that they +should Fight undauntedly and obstinately. Therefore all Arts are made +use of to raise and keep up their Spirits on the one Hand, and their +Hatred to their Enemies on the other. To dissipate their Fears, they +are assured of the Justice and Goodness of their Cause, that God +himself is engaged, and his Honour concern'd in it; and that +therefore, if they can but shew Zeal enough for him, and are not +wanting to themselves, they need not doubt of the Victory. + +Hor. It is amazing, that Believers, who are so conscious of their own +Wickedness, should be so easily persuaded, that God would do any Thing +in their Favour. + +Cleo. The great Propensity we have in our Nature to flatter our +selves, makes us easy Casuists in our own Concerns. Every body knows, +that God is merciful, and that all Men are Sinners. The Thought of +this has often been a great Comfort to very bad Livers, especially if +they could remember, that ever they wish'd to be better; which, among +Believers, there is not One in a Hundred, but can. This good +Disposition of Mind a wicked Man may make a notable Construction of, +and magnify the Merit of it, till the Reflection of it is sufficient +to make his Conscience easy, and he absolves himself without the +Trouble of Repentance. I can easily conceive, how one of the Vulgar, +no better qualify'd, may assist at Publick Worship with Satisfaction, +and even Pleasure; if Preaching and Praying are managed in the Manner +I have hinted at: And it is not difficult to imagine, how by a little +paultry Eloquence, and Violence of Gestures, a Man in this Situation +may be hurried away from his Reason, and have his Passions so artfully +play'd upon; that feeling himself thoroughly moved, he shall mistake +the Malice of his Heart, and perhaps the Resentment of a great Wound +received, for the Love of God and Zeal for Religion. There is another +Class of wicked Men, that I have not touch'd upon yet; and of which +there would always be great Numbers among such Troops as we have been +speaking of, _viz._ Soldiers of the Sober Party, where Swearing, +Prophaneness, and all open Immorality are actually punish'd; where a +grave Deportment and strict Behaviour are encouraged, and where +Scripture-Language and Pretences to Holiness are in Fashion; in an +Army of which the General is firmly believed to be a Saint, and acts +his part to Admiration. + +Hor. It is reasonable to think, I own, that in such an Army, to one +sincere Man, there would always be three or four Hypocrites; for these +I suppose are the Class you mean. + +Cleo. They are so. And considering, that, to save Appearances, +Hypocrites are at least as good as the sincere Men I have spoken of, +it is impossible, that there should not be a great Shew of Religion +among them, if there were but eight or ten of them sincere in every +Hundred: And where such Pains should be taken to make the Men seem to +be Godly; and this Point of outward Worship should be labour'd with so +much Diligence and Assiduity, I am persuaded, that many even of those, +who should be too wicked to be Hypocrites, and to counterfeit long, +would sometimes, not only pray in good Earnest, but likewise, set on +by the Examples before them, be transported with real Zeal for the +Good of their Cause. + +Hor. There is no Doubt but Enthusiasm among a Multitude is as catching +as Yawning: But I don't understand very well what you mean by too +wicked to be Hypocrites; for I look upon them to be the worst of all +Men. + +Cleo. I am very glad you named this. There are two Sorts of +Hypocrites, that differ very much from one another. To distinguish +them by Names, the One I would call the Malicious, and the Other the +Fashionable. By malicious Hypocrites, I mean Such as pretend to a +great Deal of Religion, when they know their Pretensions to be false; +who take Pains to appear Pious and Devout, in order to be Villains, +and in Hopes that they shall be trusted to get an Opportunity of +deceiving those, who believe them to be sincere. Fashionable +Hypocrites I call those, who, without any Motive of Religion, or Sense +of Duty, go to Church, in Imitation of their Neighbours; counterfeit +Devotion, and, without any Design upon others, comply occasionally +with all the Rites and Ceremonies of Publick Worship, from no other +Principle than an Aversion to Singularity, and a Desire of being in +the Fashion. The first are, as you say, the worst of Men: but the +other are rather beneficial to Society, and can only be injurious to +themselves. + +Hor. Your Distinction is very just, if these latter deserve to be +call'd Hypocrites at all. + +Cleo. To make a Shew outwardly of what is not felt within, and +counterfeit what is not real, is certainly Hypocrisy, whether it does +Good or Hurt. + +Hor. Then, strictly speaking, good Manners and Politeness must come +under the same Denomination. + +Cleo. I remember the Time you would by no Means have allow'd this. + +Hor. Now, you see I do, and freely own, that you have given me great +Satisfaction this afternoon; only there is one Thing you said five or +six Minutes ago, that has raised a Difficulty which I don't know how +to get over. + +Cleo. What is it, pray? + +Hor. I don't think we shall have Time ---- + +Cleo. Supper, I see, is going in. + + + + +The Fourth Dialogue Between Horatio and Cleomenes. + + +Horatio. I am glad my little Dinner pleased you. I don't love large +Pieces of Meat for a small Company; especially in warm Weather: They +heat the Room, and are offensive even upon a Side-board. + +Cleo. It was very handsome indeed; and _Horatio_ is elegant in every +Thing. Your Favours of Yesterday, your Coming without Form, was so +engaging, that I was resolved to repay the Compliment without Delay. + +Hor. Assure your self, that your Payment is not more prompt, than it +is welcome. + +Cleo. I know no higher Enjoyment, than that of your Friendship. But +pray, what was the Difficulty you hinted at last Night, when Supper +broke off our Discourse? + +Hor. When you spoke of Preaching and Praying in Armies, you said, that +Nothing was ever mention'd to them, that was mortifying, or would +depress the Mind. I had heard the same from you in Substance more than +once before; and I own, that the Nature of the Thing seems to require, +that Soldiers should be indulg'd in their Pride, and that all +Exhortations to Battle should be cheerful and pleasing. But the last +Time you was speaking of this, I recollected what I had read of the +Solemn Fasts, that were so frequently observed in Oliver's Days; and +presently I was puzled, and no ways able to account for the Usefulness +of them in War, by the System which you had made appear to be very +rational. The Fact it self, that _Cromwell_ appointed many Days of +Fasting and Humiliation, and made them be strictly kept, is +undeniable; but it is impossible, they should promote Chearfulness; +and what Purpose they could have been made to serve, that was not +religious, I can not conceive. The mechanical Effect, which Fasting +can have upon the Spirits, is to lower, flatten, and depress them; and +the very Essence of Humiliation is the Mortification of Pride. You +have own'd, that _Cromwell_ understood Human Nature, and was a crafty +Politician; but you would never allow, that he had the least Intention +of promoting Piety, or rendring his Men good Christians. + +Cleo. The Objection you have started seems to be of great Weight at +first View; but if we look more narrowly into it, and examine this +Affair, as we have done some other Things, the Difficulty you labour +under will soon disappear. From the Nature of Man and Society it must +follow, that whatever particular Vices may be more or less predominant +in different Climates and different Ages, Luxury and Pride will always +be reigning Sins in all civiliz'd Nations: Against these two stubborn, +and always epidemic Maladies, the great Physician of the Soul has, in +his Gospel Dispensation, left us two sovereign Remedies, Fasting and +Humiliation; which, when rightly used, and duely assisted with the Exercise +of Prayer, never fail to cure the Diseases I named in the most desperate +Cases. No method likewise is more reasonable; for, tho' _Jesus Christ_ +had not recommended it himself, it is impossible to think on any +Prescription, more judiciously adapted to an Ailment, than Fasting and +Humiliation, accompany'd with fervent Prayer, are to Luxury and Pride. +This is the Reason, that in private as well as public Disasters, and +all Adversities in which is was thought that the divine Anger was +visible, all Believers in _Christ_ have, ever since the Promulgation of +the Gospel, made use of the aforesaid Remedies, as the most proper +Means to obtain Pardon for their Offences, and render heaven +propitious to them. All Magistrates likewise, where the Christian +Religion has been national, have in general Misfortunes and all great +Calamities (whenever they happen'd) appointed Days to be solemnly +kept, and set aside for Prayer, for Fasting and Humiliation. If on +these Days Men should be sincere in their Devotion; if a pains-taking +Clergy, of Apostolic Lives, on the one Hand, should preach Repentance +to their Hearers, and shew them the Difference between the temporal +Evils, which they complain'd of, tho' they were less afflicting than +they had deserv'd, and the eternal Miseries, which impenitent Sinners +would unavoidably meet with, tho' now they thought little of them; if +the Hearers, on the other, searching their Consciences without +Reserve, should reflect upon their past Conduct; if both the Clergy +and the Laity should thus join in religious Exercises, and, adding +real Fasting to ardent Prayer, humble themselves before the Throne of +Mercy, with Sorrow and Contrition; if, I say, the Days you speak of +were to be spent in this Manner, they would be of use in no War, but +against the World, the Flesh, or the Devil, the only Enemies a +Christian Hero is not oblig'd to love, and over which the Triumph is +the darling Object of his Ambition, and the glorious End of his +Warfare. On the Contrary, such Fast-days would be hurtful to a +Soldier, in the literal Sense of the Word, and destructive to the +Intentions of all Armies; and I would as soon expect from them, that +they should turn Men into Trees or Stones, as that they should inspire +them with martial Courage, or make them eager to fight. But skilful +Politicians make an Advantage of every Thing, and often turn into +useful Tools the seeming Obstacles to their Ambition. The most +resolute Unbeliever, if he is a good Hypocrite, may pretend to as much +Superstition and hold Fear, as the most timorous Bigot can be really +possess'd with; and the First often gains his Point by making use of +the Religion of others, where the Latter is undone by being hamper'd +with his own. + +Hor. This was very evident in _Oliver Cromwel_ and King _James_ the +Second. But what would you infer from it in Relation to Fast-Days? + +Cleo. The most sacred Institutions of Christianity may, by the +Assistance of pliable Divines, be made serviceable to the most +anti-christian Purposes of Tyrants and Usuerpers: Recollect, pray, +what I have said concerning Sermons and Prayers, and what is done by +some Clergymen under Pretence of Preaching the Gospel. + +Hor. I do, and can easily see, how Preachers, by a small Deviation +from the Doctrine of Peace, may insensibly seduce their Hearers, and, +perverting the End of their Function, set them on to Enmity, Hatred, +and all Manner of Mischief: But I can't understand how Fasting and +Humiliation should further, or be made any ways instrumental to that +Design. + +Cleo. You have allow'd, that the Grand Point in Armies, and what has +been ever most labour'd among military Men, was to make them believe, +that Heaven, that is, the Deity they adore, was of their Side; and it +is certain, (as I have hinted before) that how widely soever Men had +differ'd in their Sentiments concerning the invisible Cause, or the +Worship it requires, they have all agreed in this; and the Use that +has been made of Religion in War has ever had a palpable Tendency this +way. The Word Fasting, indefinitely spoken, sounds very harshly to a +Man of a good Stomach; but, as practis'd religiously among +_Protestants_, it is hardly an Emblem of the Thing it self, and rather a +Joke than any grievous Penance: At least in _England_, by keeping a +Fast-Day, Men mean no more, than Eating their Dinners three or four +Hours later than they used to do, and perhaps no Supper that Night: +Which is a Piece of Abstinence, that is so far from being likely to +have an ill Effect upon the Strength or Spirits of Men in Health and +Vigour, that there is not One in Fifty, whom it will not render more +brisk and lively in the next Day. I speak of People that are not in +Want, and who, of dainty or courser Fate, eat as much much every Day +as their Appetite requires. As for Humiliation, it is a Word of +Course. Fast-Days, bar the Abstinence already mention'd, are kept no +otherwise, than the _Sunday_ is. In the Army of the Rebels, the +Chaplains perhaps preach'd and pray'd somewhat longer on those Days, +and read a few Chapters more in the Bible, than was usual for them to +do on a Sabbath-Day. But that was all. + +Hor. But you have allow'd, that many of the _Roundheads_ were sincere in +their Religion, and that most of the Soldiers, tho' they were bad +Christians, were still Believers. It is unreasonable to think, that +the Solemnity of those Days, and the continual Shew of Devotion they +were spent in, should have made no Impression upon a considerable Part +of such a Multitude, as you your self suppose their Army to have been. +Where a great Number of the Vulgar, who believe Hell-Torments and +Fire Everlasting, are forced to hear, first their Lives laid open, and +their Iniquities display'd, and, after that, all the terrible Things, +that the Parson can say of Eternal Misery, it is impossible, that many +of them should not be affected with Fear and Sorrow, at least for that +Time: However, this is beyond all Dispute, that the mildest +Remonstrances that can be made on that Head, will sooner dispose Men +to Melancholy, than they will to Chearfulness. + +Cleo. All this while you take that for granted, which I told you long +ago was notoriously false; _viz_. That in camps and Armies, the plain +Doctrine of _Christ_ is delivered without Disguise or Dissimulation: +Nay, I hinted to you just now, that if Repentance was preach'd among +Military Men, as might be expected from Christian Divines, Solders +would be in Danger of being spoil'd by it, and render'd unfit for +their Business. All knowing Clergymen, at first Setting out, suit +themselves and their Doctrine to the Occupations, as well as +Capacities of their Hearers: And as Court Preachers speak in Praise of +the Government, and applaud the Measures of it, shade the Vices of +Princes and their Favourites, and place their Merit in the handsomest +Light it can be seen in so Divines in Armies speak up for the Justice +of the Cause they are engaged in, and extol the Generals to the Skies; +cajole and curry Favour with the Troops, and flatter more particularly +the respective Regiments they belong to. There is not a Chaplain in an +Army, who is not perfectly well acquainted with the Duty of a Soldier, +and what is required of him. Therefore they preach Christianity to +them, as far as it is consistent with that Duty, and no farther. Where +they interfere, and are clashing with one another, the Gospel is set +aside. The Politician must have his Business done: Necessity is +pleaded, and Religion ever made to give Way to the Urgency of Affairs. +There is a vast Latitude in Preaching; and Clergymen often take great +Liberties: Being as much subject to Errour and Passion as other +People, they can give bad Counsel as well as good. Those, who are +pleas'd with a Government, we see, preach one way; and those who are +not, another. Above Half the Time of the last Reign, a considerable +Part of the _English_ Clergy exhorted their Hearers to Sedition, and in +a Contempt for the Royal Family, either openly or by sly Inuendo's, in +ever Sermon they preach'd: And every Thirtieth of _January_ The same +Church furnishes us with two contrary Doctrines: For whilst the more +prudent and moderate of the Clergy are shifting and trimming between +two Parties, the hot ones of one side assert with Vehemence, that it +is meritorious as well as lawful for the people, to put their King to +Death whenever he deserves it; and that of this Demerit, the Majority +of the same People are the only Judges. The Zealots on the other, are +as positive, that Kings are not accountable for their Actions, but to +God only; and that, whatever Enormities they may commit, it is a +damnable Sin for Subjects to resist them. And if an impartial Man, +tho' he was the wisest in the World, was to judge of the Monarch, +whose unfortunate End is the common Topick of the Discourses held on +that Day, and he had no other Light to guide him, but the Sermons of +both Parties, it would be impossible for him to decide, whether the +Prince in Question had been a spotless Saint, or the greatest Tyrant. +I name these obvious Facts, because they are familiar Instances of our +own Time, to convince us, that the Gospel is no Clog which Divines +think themselves strictly tied to. A skilful Preacher, whether it be a +Fast, or a Day of Rejoycing, always finds Ways to pursue his End, +instills into his Hearers whatever he pleases, and never dismisses an +Audience, before he has acquainted them with what he would have them +know; let the Subject, or the Occasion he preaches upon, be what they +will. Besides, an artful Orator may mention frightful Things without +giving Uneasiness to his Hearers. He may set forth the Enormity of any +great Sin, and the Certainty of the Punishment, that is to follow it. +He may display and dwell upon the Terrors of the Divine Vengeance for +a considerable Time, and turn at last all the Weight of it upon their +Adversaries; and having demonstrated to his Audience, that those whom +they are to fight against, or else the great Grandfathers of them, +have been notoriously guilty of that Wickedness, which is so heinous +in the Sight of Heaven, he may easily convince Believers, that their +Enemies must of Necessity be likewise the Enemies of God. If any +Disgrace has happen'd to an Army, or some of the Men have misbehaved, +a wary Preacher, instead of calling them Cowards, will lay all the +Fault on their little Faith, their trusting too much to the Arm of the +Flesh, and assure them, that they would have conquer'd, if they had +put greater Confidence in God; and more entirely rely'd on his +Assistance. + +Hor. And so not have fought at all. + +Cleo. The Coherence of these Things is never examin'd into. It is +possible likewise for a crafty Divine, in order to rouse a listless +and dejected Audience, first to awaken them with lively Images of the +Torments of Hell and the State of Damnation, and afterwards seem +happily to light on an Expedient, that shall create new Hopes, and +revive the drooping Spirits of a Multitude; and by this Means the +Courage of Soldiers may often be wrought up to a higher Pitch than it +could have been rais'd, if they had not been terrify'd at all. I have +heard of an Instance, where this was perform'd with great Success. +Provisions had been scarce for some Time; and the Enemy was just at +Hand; and Abundance of the Men seem'd to have little Mind to fight; +when a Preacher, much esteem'd among the Soldiers, took the following +Method: First, he set faithfully before them their Sins and +Wickedness, the many Warnings that they had received to repent, and +God's long Forbearance, as well as great Mercy, in not having totally +destroy'd them long ago. He represented their Wants, and Scarcity of +Provision, as a certain Token of the Divine Wrath, and shew'd them +plainly, that labouring already under the Weight of his Displeasure, +they had no Reason to think, that God would connive longer at their +manifold Neglects and Transgressions. Having convinced them, that +Heaven was angry with them, he enumerated many Calamities, which, he +said, would befal them; and several of them being such, as they had +actually to fear, he was hearken'd to as a Prophet. He then told them, +that what they could suffer in this World, was of no great Moment, if +they could but escape Eternal Punishment; but that of this (as they +had lived) he saw not the least Probablity, they should. Having shewn +an extraordinary Concern for their deplorable Condition, and seeing +many of them touch'd with Remorse, and overwhelm'd with Sorrow, he +chang'd his Note on a Sudden, and with an Air of Certainty told them, +that there was still one Way left, and but that one, to retrieve all, +and avert the Miseries they were threaten'd with; which, in short, was +to Fight well, and beat their Enemies; and that they had Nothing else +for it. Having thus disclosed his Mind to them, with all the +Appearances of Sincerity, he assumed chearful Countenance, shew'd them +the many Advantages, that would attend the Victory; assured them of +it, if they would but exert themselves; named the Times and Places in +which they had behaved well, not without Exaggeration, and work'd upon +their Pride so powerfully, that they took Courage, fought like Lions, +and got the Day. + +Hor. A very good story; and whether this was preaching the Gospel or +not, it was of great Use to that Army. + +Cleo. It was so, politically speaking. But to act such a Part well, +requires great Skill, and ought not to be attempted by an ordinary +Orator; nor is it to be tried but in desperate Cases. + +Hor. You have sufficiently shewn, and I am satisfied, that as Fasting +is practiced, and Preaching and Praying may be managed by wary +Divines, Care may be taken, that neither the Strictness of Behaviour +observed, nor the Religious Exercises perform'd on those Days, shall +be the least Hindrance to military Affairs, or any ways mortify or +dispirit the Soldiers; but I cannot see, what Good they can do where +Religion is out of the Question. What Service would an _Atheist_, who +knew himself to be an Arch-Hypocrite and a Rebel (for such you allow +_Cromwell_ to have been) expect from them for his Purpose? + +Cleo. I thought, that we had agreed, that to please the Party he was +engaged in, it was his Interest to make a great Shew of Piety among +his Troops, and seem to be religious himself. + +Hor. I grant it; as I do likewise, that he throve by Hypocrisy, raised +Enthusiasm in others by Counterfeiting it himself, and that the Craft +of his Clergy was many ways instrumental to his Successes: But a +skilful Hypocrite, and able Politician, would have made no more Rout +about Religion, than there was Occasion for. They had Praying and +Singing of Psalms every Day; and the Sabbath was kept with great +Strictness. The Clergy of that Army had Opportunities enough to talk +their Fill to the Soldiers, and harangue them on what Subject they +pleased. They had such a Plenty of Religious Exercises, that it is +highly probable, the greatest Part of the Soldiers were glutted with +them: And if they were tired with what they had in Ordinary, what good +effect could be expected from still more Devotion Extraordinary? + +Cleo. What you named last is a great Matter. What is done every Day is +soon turn'd into a Habit; and the more Men are accustomed to Things, +the less they mind them; but any Thing extraordinary rouses their +Spirits and raises their Attention. But to form a clear Idea of the +Use and Advantage, a mere Politician, tho' he is an Unbeliever, may +reasonably expect from Fast-Days, let us take into Consideration these +two Things: First, the Grand _Desideratum_ in armies, that is aim'd at +by Religion, and which all Generals labour to obtain by Means of their +Clergy: Secondly, the common Notions among Christians, both of +Religion and of War. The First is to persuade the Soldiers, and make +them firmly believe, that their Cause is Just, and that Heaven will +certainly be on their Side; unless by their Offences they themselves +should provoke it to be against them. All Prayers for Success, +Thanksgivings for Victories obtain'd, and Humiliations after Losses +received, are so many different Means to strengthen the Truth of that +Persuasion, and confirm Men in the Belief of it. As to the second, +Christians believe, that all Men are Sinners; that God is Just, and +will punish, here or hereafter, all Trespasses committed against him, +unless they are atton'd for before we die; but that he is likewise +very merciful, and ever willing to forgive those, who sincerely +repent. And as to War, that it is, as all human Affairs are, entirely +under his Direction, and that the side whom he is pleased to favour, +beats the other. This is the general Opinion, as well of those who +hold a Free-agency, as of those who are for Predestination. A cursory +View of these two Things, the Notions Men have of Providence and the +Grand Point to be obtain'd in Armies, will give us a clear Idea of a +Clergyman's Task among Military Men, and shew us both the Design of +Fast-Days, and the Effect they are like to produce. + +Hor. The design of them is to gain the Divine Favour and Assistance; +that's plain enough; but how you are sure, they will have that Effect, +I can't see. + +Cleo. You mistake the thing. The Politician may have no Thoughts of +Heaven: The Effect I speak of relates to the Soldiers; and is the +Influence, which, in all Probablility, Fast-Days will have upon +Believers, that assist in the keeping of them. + +Hor. What Influence is that, pray, if it be not Religious? + +Cleo. That they will inspire, and fill the Men with fresh Hopes, that +God will favour them and be of their Side. The Reputation of those +Days, that they avert the Divine Wrath, and are acceptable to Heaven, +is, in a great Measure, the Cause, that they have this Influence upon +the Men. The Heathens harbour'd the same Sentiments of their Publick +Supplications; and it has been the Opinion of all Ages, that the more +Solemn and Respectful the Addresses are, which Men put up to the +Deity, and the greater the Numbers are that join in them, the more +probable it is, that their Petitions shall be granted. It is possible +therefore, that a Politician may appoint Extraordinary Days of +Devotion, with no other View than to chear up the Soldier, revive his +Hopes, and make him confident of Success. Men are ready enough to +flatter themselves, and willing to believe, that Heaven is on their +Side, whenever it is told them, tho' they have little Reason to think +so. But then they are unsteady, and naturally prone to Superstition, +which often raises new Doubts and Fears in them. Therefore Common +Soldiers are continually to be buoy'd up in the good Opinion they have +of themselves; and the Hopes they were made to conceive, ought often +to be stirr'd up in them afresh. The Benefit that accrues from those +Extraordinary Days of Devotion, and the Advantages expected from them, +are of longer Duration, than just the Time they are kept in. With a +little Help of the Clergy, they are made to do Good when they are +over; and two or three Days or a Week after, the Usefulness of them is +more conspicuous than it was before. It is in the Power of the +General, or any Government whatever, to have those Days as strictly +kept, to outward Appearance, as they please. All Shops may be order'd +to be shut, and Exercises of Devotion to be continued from Morning +till Night; nothing suffer'd to be bought, or sold during the Time of +Divine Service; and all Labour as well as Diversion be strictly +prohibited. This having been well executed makes an admirable Topick +for a Preacher, when the Day is over, especially among Military Men; +and Nothing can furnish a Divine with a finer Opportunity of +commending, and highly praising his Audience, without Suspicion of +Flattery, than the Solemnity of such a Day. He may set forth the +outward Face of it in a lively Manner, expatiate on the various +Decorums, and Religious Beauties of it; and by faithfully representing +what Every body remembers of it, gain Credit to every Thing he says +besides. He may magnify and safely enlarge on the Self-denial, that +was practised on that Day; and, ascribing to the Goodness and Piety of +the Soldiers, what in his Heart he knows to have been altogether owing +to Discipline, and the strict Commands of the General, he may easily +make them believe, that greater Godliness and a more general +Humiliation never had been seen in an Army. If he has Wit, and is a +Man of Parts, he'll find out Quaint _Similes_, Happy Turns, and +Plausible Arguments, to illustrate his Assertions, and give an Air of +Truth to every Thing he advances. If it suits with the Times, he'll +work himself up into Rapture and Enthusiasm, congratulate his +Regiment, if not the whole Army, on the undeniable Proofs they have +given of being good Christians, and with Tears in his Eyes wish them +Joy of their Conversion, and the infallible Tokens they have received +of the Divine Mercy. If a grave Divine, of good Repute, acts this, as +he should do, with an artful Innocence and Chearfulness in his +Countenance, it is incredible what an Effect it may have upon the +greater part of a Multitude, amongst whom Christianity is not scoff'd +at, and Pretences to Purity are in Fashion. Those who were any ways +devout on that Day, which he points at, or can but remember that they +wish'd to be Godly, will swallow with Greediness whatever such a +Preacher delivers to them; and applauding every Sentence before it is +quite finish'd, imagine, that in their Hearts they feel the Truth of +every Word he utters. We are naturally so prone to think well of our +Selves, that an artful Man, who is thought to be serious, and +harangues a vulgar Audience, can hardly say any Thing in their Behalf, +which they will not believe. One would imagine, that Men, who gave but +little Heed to the Religious Exercises they assisted at, could receive +no great Comfort from their Reflection on that Day; such, I mean, as +were tired to Death with the Length of the Prayers, and almost slept +as they stood the greatest Part of the Sermon; yet many of these, +hearing the Behaviour of the Army in General well spoken of, would be +stupid enough to take Share in the Praise; and remembring the +Uneasiness they felt, make a Merit of the very Fatigue they then bore +with Impatience. Most of the Vulgar, that are not averse to Religion, +have a wild Notion of Debtor and Creditor betwen themselves and +Heaven. Natural gratitude teaches them, that some returns must be due +for the good Things they receive; and they look upon Divine Service as +the only Payment they are able to make. Thousands have made this +Acknowledgment in their Hearts, that never after cared to think on the +vast Debt they owed. But how careless and neglectful soever most of +them may be in the Discharge of their Duty, yet they never forget to +place to their Accounts, and magnify in their Minds, what little Time +they spend, and the least Trouble they are at in performing what can +but seem to have any Relation to Religious Worship; and, what is +astonishing, draw a Comfort from them by barely shutting their Eyes +against the frightful Balance. Many of these are very well pleased +with themselves after a sound Nap at Church, whole Consciences would +be less easy, if they had stay'd from it. Nay, so extensive is the +Usefulness of those Extraordinary Devotions, appointed by Authority, +in Politicks only, that the most inattentive Wretch, and the greatest +Reprobate, that can be in such an Army, may receive Benefit from them; +and the Reflection on a Fast-Day, may be an Advantage to him as a +Soldier. For tho' he cursed the Chaplain in his Heart, for preaching +such a tedious while as he did, and wish'd the General damn'd, by +whose Order he was kept from Strong Liquor such an unreasonable Time; +yet he recollects, the Nothing went forward but Acts of Devotion all +the Day long; that every Sutler's Tent was shut; and that it was Six a +Clock before he could get a Drop of Drink. Whilst these Things are +fresh in his Memory, it is hardly possible, that he should ever think +of the Enemy, of Battles, or of Sieges, without receiving real Comfort +from what he remembers of that Day. It is incredible what a strong +Impression the Face, the outward Appearance only of such a Day, may +make upon a loose wicked Fellow, who hardly ever had a Religious +Thought in his Life; and how powerfully the Remembrance of it may +inspire him with Courage and Confidence of Triumph, if he is not an +Unbeliever. + +Hor. I have not forgot what you said Yesterday of the obdurate +Soldier; and I believe heartily, that the greatest Rogue may build +Hopes of Success on the Devotion of others, whom he thinks to be +Sincere, + +Cleo. And if the bare outward Shew of such a Day, can any ways affect +the worst of an Army, there is no Doubt, but the better Sort of them +may get infinitely more Benefit by keeping it, and giving Attention to +the greatest Part of the Preaching and Praying that are perform'd upon +it. And tho' in Camps, there are not many Men of real Probity, any +more than in Courts; and Soldiers, who are sincere in their Religion, +and only misled in the Duties of it, are very scarce; yet in most +Multitudes, especially of the sober Party, there are ignorant +Well-wishers to Religion, that, by proper Means, may be raised to +Devotion for a Time and of whom I have said, that tho' they were bad +Livers, they often desired to repent; and would sometimes actually set +about it, if their Passions would let them. All these an artful +Preacher may persuade to any Thing, and do with them almost what he +pleases. A bold Assurance of Victory, emphatically pronounc'd by a +popular Preacher, has often been as little doubted of among such, as +if it had been a Voice from Heaven. + +Hor. I now plainly see the vast Use that may be made of Fast-Days, as +well afterwards when they are over, as during the Time they are kept. + +Cleo. The Days of Supplication among the Heathens, as I hinted before, +were celebrated for the same Purpose; but their Arts to make People +believe, that the Deity was on their side, and Heaven espoused their +Cause, were very trifling in Comparison to those of Christian Divines. +When the _Pagan_ Priests had told the People, that the Chickens had eat +their Meat very well, and the Entrails of the Victim were found, and +that the Rest of the Omens were lucky, they had done, and were forced +to leave the Belief of those Things to the Soldiers. But-- + +Hor. You need not to say any more, for I am convinced, and have now so +clear an Idea of the Usefulness of Extraordinary Devotions, and a +great Shew of Piety, among military Men; I mean the Political +Usefulness of them, abstract from all Thoughts of Religion; that I +begin to think them necessary, and wonder, how great and wise Generals +ever would or could do without them. For it is evident, that since the +Prince of _Conde's_ and _Cromwel's_ Armies, such a Shew of Godliness has +not been seen among any regular Troops, in any considerable Body of +Men. Why did not _Luxemburg_, King _William_, Prince _Eugene_, and the Duke +of _Marlborough_ follow those great Examples, in modelling their Armies +after a Manner that had bred such good Soldiers? + +Cleo. We are to consider, that such a Shew of Piety and outward +Devotion, as we have been speaking of, is not to be created and +started up at once, nor indeed to be made practicable but among such +Troops as the _Huguenots_ in _France_, and the _Roundheads_ in _England_ +were. Their Quarrels with their Adversaries were chiefly Religious; and +the greatest Complaints of the Malecontents in both Nations were made +against the Establish'd Church. They exclaim'd against the Ceremonies +and Superstition of it; the Lives of the Clergy, the Haughtiness of +the Prelates, and the little Care that was taken of Christianity it +self and good Morals. People, who advance these Things, must be +thought very inconsistent with themselves, unless they are more upon +their Guard, and lead stricter Lives than those, whom they find Fault +with. All Ministers likewise, who pretend to dissent from a Communion, +must make a sad Figure, unless they will reform, or at least seem to +reform every Thing they blame in their Adversaries. If you'll duely +weigh what I have said, you will find it impossible to have an Army, +in which outward Godliness shall be so conspicuous, as it was in the +Prince of _Conde's_ or _Oliver Cromwel's_, unless that Godliness suited +with the times. + +Hor. What peculiar Conjuncture, pray, does that require. + +Cleo. When a considerable Part of a Nation, for some End or other, +seem to mend, and set up for Reformation; when Virtue and Sobriety are +countenanced by many of the better Sort; and to appear Religious is +made Fashionable. Such was the Time in which _Cromwell_ enter'd himself +into the Parliament's Service. What he aim'd at first was Applause; +and skilfully suiting himself in every Respect to the Spirit of his +party, he studied Day and Night to gain the good Opinion of the Army. +He would have done the same, if he had been on the other Side. The +Chief Motive of all his Actions was Ambition, and what he wanted was +immortal Fame. This End he steadily pursued: All his Faculties were +made subservient to it; and no Genius was ever more supple to his +Interest. He could take Delight in being Just, Humane and Munificent, +and with equal Pleasure he could oppress, persecute and plunder, if it +served his Purpose. In the most Treacherous Contrivance to hasten the +Execution of his blackest Design, he could counterfeit Enthusiasm, and +seem to be a Saint. But the most enormous of his Crimes proceeded from +no worse Principle, than the best of his Atchievements. In the Midst +of his Villanies he was a Slave to Business; and the most +disinterested Patriot never watch'd over the Publick Welfare, both at +Home and Abroad, with greater Care and Assiduity, or retriev'd the +fallen Credit of a Nation in less Time than this Usurper: But all was +for himself; and he never had a Thought on the Glory of _England_, +before he had made it inseparable from his own. + +Hor. I don't wonder you dwell so long upon Cromwell, for Nothing can +be more serviceable to your System, than his Life and Actions. + +Cleo. You will pardon the Excursion, when I own, that you have hit +upon the Reason. What I intended to shew, when I ran away from my +Subject, was, that able Politicians consult the Humour of the Age, and +the Conjuncture they live in, and that _Cromwell_ made the most of his. +I don't question, but he would have done the same, if he had been born +three or four score Years later. And if he had been to command an +_English_ Army abroad, when the Duke of _Marlborough_ did, I am persuaded, +that he would sooner have endeavoured to make all his Soldiers dancing +Masters, than he would have attempted to make them Bigots. There are +more ways than one, to make People brave and obstinate in Fighting. +What in _Oliver'_s Days was intended by a Mask of Religion and a Shew of +Sanctity, is now aim'd at by the Height of Politeness, and a perpetual +Attachment to the Principle of modern Honour. There is a Spirit of +Gentility introduced among military Men, both Officers and Soldiers, +of which there was yet little to be seen in the last Century, in any +Part of _Europe,_ and which now shines through all their Vices and +Debaucheries. + +Hor. This is a new Discovery; pray, what does it consist in? + +Cleo. Officers are less rough and boisterous in their Manners, and not +only more careful of themselves, and their own Behaviour, but they +likewise oblige and force their Men under severe Penalties to be Neat, +and keep themselves Clean: And a much greater Stress is laid upon +this, than was Forty or Fifty Years ago. + +Hor. I believe there is, and approve of it very much; white Gaiters +are a vast Addition to a clever Fellow in Regimental Cloaths; but what +mighty Matters can you expect from a Soldier's being obliged to be +clean. + +Cleo. I look upon it as a great Improvement in the Art of Flattery, +and a finer Stratagem to raise the Passion of Self-liking in Men, than +had been invented yet; for by this Means the Gratification of their +Vanity is made Part of the Discipline; and their Pride must encrease +in Proportion to the Strictness, with which they observe this Duty. + +Hor. It may be of greater Weight than I can see at Present. But I have +another Question to ask. The main Things, that in raising Troops, and +making War, Politicians are solicitous about, and which they seem +altogether to rely upon, are Money, great Numbers, Art and Discipline. +I want to know, why Generals, who can have no Hopes, from the Age they +live in, of thriving by Bigotry, should yet put themselves to such an +Expence, on Account of Religion in their Armies, as they all do. Why +should they pay for Preaching for Praying at all, if they laid no +Stress upon them? + +Cleo. I never said, that the great Generals, you nam'd, laid no Stress +on Preaching or Praying. + +Hor. But Yesterday, speaking of the Gallantry of our Men in _Spain_ and +_Flanders_, you said, that you _would as soon believe, that it was +Witchcraft that made them Brave, as that it was their Religion_. You +could mean Nothing else by this, than that, whatever it was, you was +very sure, it was not their Religion that made them Brave. How come +you to be so very sure of that? + +Cleo. I judge from undeniable Facts, the loose and wicked Lives, the +Generality of them led, and the Courage and Intrepidity they were on +many Occasions. For of Thousands of them it was as evident as the Sun, +that they were very Vicious, at the same Time that they were very +Brave. + +Hor. But they had Divine Service among them; every Regiment had a +Chaplain; and Religion was certainly taken care of. + +Cleo. It was, I know it; but not more than was absolutely necessary to +hinder the Vulgar from suspecting, that Religion was neglected by +their Superiours; which would be of dangerous Consequence to all +Governments. There are no great Numbers of Men without Superstition; +and if it was to be tried, and the most skilful Unbelievers were to +labour at it, with all imaginable Cunning and Industry, it would be +altogether as impossible to get an Army of all _Atheists_, as it would +be to have an Army of good Christians. Therefore no Multitudes can be +so universally wicked, that there should not be some among them, upon +whom the Suspicion, I hinted at, would have a bad Effect. It is +inconceiveable, how Wickedness, Ignorance, and Folly are often blended +together. There are, among all Mobs, vicious Fellows, that boggle at +no Sin; and whilst they know Nothing to the Contrary, but that Divine +Service is taken care of as it used to be, tho' they never come near +it, are perfectly easy in their Evil Courses, who yet would be +extremely shock'd, should Any body tell them seriously, that there was +no Devil. + +Hor. I have known such my self; and I see plainly, that the Use, which +Politicians may make of Christianity in Armies, is the same as ever +was made of all other Religions on the same Occasion, _viz_. That the +Preists, who preside over them, should humour and make the most of the +Natural Superstition of all Multitudes, and take great Care, that on +all Emergencies, the Fear of an invisible Cause, which Every body is +born with, should never be turn'd against the Interest those, who +employ them. + +Cleo. It is certain, that Christianity being once stript of the +Severity of its Discipline, and its most essential Precepts, the +Design of it may be so skilfully perverted from its real and original +Scope, as to be made subservient to any worldly End or Purpose, a +Politician can have Occasion for. + +Hor. I love to hear you; and to shew you, that I have not been +altogether inattentive, I believe I can repeat to you most of the +Heads of your Discourse, since you finish'd what you had to say +concerning the Origin of Honour. You have proved to my Satisfaction, +that no Preaching of the Gospel, or strict Adherence to the Precepts +of it, will make men good Soldiers, any more than they will make them +good Painters, or any thing else the most remote from the Design of +it. That good Christians, strictly speaking, can never presume or +submit to be Soldiers. That Clergymen under Pretence of Preaching the +Gospel, by a small Deviation from it, may easily misguide their +Hearers, and not only make them fight in a just Cause, and against the +Enemies of their Country, but likewise incite them to civil Discord +and all Manner of Mischief. That by the Artifices of such Divines, +even honest and well-meaning Men have often been seduced from their +Duty, and, tho' they were sincere in their Religion, been made to act +quite contrary to the Precepts of it. You have given me a full View of +the Latitude, that may be taken in Preaching, by putting me in Mind of +an undeniable Truth; _viz_. That in all the Quarrels among Christians, +there never yet was a Cause so bad, but, if it could find an Army to +back it, there were always Clergymen ready to justify and maintain it. +You have made it plain to me, that Divine Service and Religious +Exercises may be ordered and strictly enjoin'd with no other than +Political Views; that by Preaching and Praying, bad Christians may be +inspired with Hatred to their Enemies, and Confidence in the Divine +Favour; that in order to obtain the Victory, Godliness and an outward +Shew of Piety among Soldiers may be made serviceble to the greatest +Profligates, who never join in Prayer, have no Thoughts of Religion, +or ever assist at any Publick Worship, but by Compulsion and with +Reluctancy; and that they may have this effect in an Army, of which +the General is an _Atheist_, most of the Clergy are Hypocrites, and the +Generality of the Soldiers wicked Men. You have made it evident, that +neither the _Huguenots_ in _France_, nor the _Roundheads_ in _England_ +could have been animated by the Spirit of Christianity; and shewn me +the true Reason, why Acts of Devotion were more frequent, and Religion +seemingly more taken care of in both those Armies, than otherwise is +usual among military Men. + +Cleo. You have a good Memory. + +Hor. I must have a very bad one, if I could not remember thus much. In +all the Things I nam'd, I am very clear. The solution likewise, which +you have given of the Difficulty I proposed this Afternoon, I have +Nothing to object to; and I believe, that skilful Preachers consult +the Occupations as well as the Capacities of their Hearers; that +therefore in Armies they always encourage and chear up their +Audiences; and that whatever the Day or the Occasion may be, upon +which they harangue them, they seldom touch upon mortifying Truths, +and take great Care never to leave them in a Melancholy Humour, or +such an Opinion of themselves or their Affairs as might lower their +Spirits, or depress their Minds. I am likewise of your Opinion, as to +artful Politicians; that they fall in with the Humour of their Party, +and make the most of the Conjuncture they live in; and I believe, +that, if _Cromwell_ had been to Command the Duke of _Marlborough_'s Army, +he would have taken quite other Measures, than he did in his own Time. +Upon the whole, you have given me a clear Idea, and laid open to me +the real Principle of that great wicked Man. I can now reconcile the +Bravest and most Gallant of his Atchievements, with his vilest and the +most treacherous of his Actions; and tracing every Thing, he did, from +one and the same Motive, I can solve several Difficulties concerning +his Character, that would be inexplicable, if that vast Genius had +been govern'd by any Thing but his Ambition; and, if following the +common Opinion, we suppose him to have been a Compound of a daring +Villain and an Enthusiastical Bigot. + +Cleo. I am not a little proud of your Concurrence with me. + +Hor. You have made out, with Perspicuity, every Thing you have +advanced both Yesterday and to Day, concerning the Political Use, that +may be made of Clergymen in War; but, after all, I can't see what +Honour you have done to the Christian Religion, which yet you ever +seem strenuously to contend for, whilst you are treating every Thing +else with the utmost Freedom. I am not prepared to reply to several +Things, which, I know, you might answer: Therefore I desire, that we +may break off our Discourse here. I will think on it, and wait on you +in a few Days; for I shall long to be set to Rights in this Point. + +Cleo. Whenever you please; and I will shew you, that no Discovery of +the Craft, or Insincerity of Men can ever bring any Dishonour upon the +Christian Religion it self, I mean the Doctrine of _Christ_, which can +only be learn'd from the New Testament, where it will ever remain in +its Purity and Lustre. + + + + + + + + + + +End of the Project Gutenberg EBook of An Enquiry into the Origin of Honour, +and the Usefulness of Christianity in War, by Bernard Mandeville + +*** END OF THIS PROJECT GUTENBERG EBOOK ENQUIRY INTO ORIGIN OF HONOUR *** + +***** This file should be named 7819-8.txt or 7819-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/7/8/1/7819/ + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + +Title: An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War + +Author: Bernard Mandeville + +Posting Date: August 31, 2014 [EBook #7819] +Release Date: April, 2005 +First Posted: May 19, 2003 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK ENQUIRY INTO ORIGIN OF HONOUR *** + + + + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + + + + + + +</pre> + + + +<h1>An Enquiry into the Origin of Honour and the Usefulness of +Christianity in War</h1> + +<h2>By The Author Of The Fable Of The Bees.</h2> + + + +<h2>THE PREFACE.</h2> + +<p>I take it for granted, that a Christian is not bound to believe any +Thing to have been of Divine Institution, that has not been declared +to be such in Holy Writ. Yet great Offence has been taken at an Essay, +in the First Part of the Fable of the <i>Bees</i>, call'd An Enquiry into the +Origin of Moral Virtue; notwithstanding the great Caution it is wrote +with. Since then, it is thought Criminal to surmise, that even Heathen +Virtue was of Human Invention, and the Reader, in the following +Dialogues, will find me to persist in the Opinion, that it was; I beg +his Patience to peruse what I have to say for my self on this Head, +which is all I shall trouble him with here.</p> + +<p>The Word Morality is either synonimous with Virtue, or signifies that +Part of Philosophy, which treats of it, and teaches the Regulation of +Manners; and by the Words Moral Virtue, I mean the same Thing which I +believe Every body else does. I am likewise fully persuaded that to +govern our selves according to the Dictates of Reason, is far better +than to indulge the Passions without Stop or Controul, and +consequently that Virtue is more beneficial than Vice, not only for +the Peace and real Happiness of Society in general, but likewise for +the Temporal Felicity of every individual Member of it, abstract from +thee Consideration of a future State, I am moreover convinced, that +all wise Men ever were and ever will be of this Opinion; and I shall +never oppose Any body, who shall be pleased to call this an Eternal +Truth.</p> + +<p>Having allow'd and own'd thus much, I beg Leave to make a short +Grammatical Reflection on the Sounds or Letters we make use of to +express this rational Management of ourselves: For tho' the Truth of +its Excellency is Eternal, the Words <i>Moral Virtue</i> themselves are not +so, any more than Speech or Man himself. Permit me therefore to +enquire which Way it is most probably, they must have come into the +World.</p> + +<p>The Word <i>Moral</i>, without Doubt, comes from <i>Mos</i>, and signifies every +Thing that relates to Manners: The Word <i>Ethick</i> is synonimous with +<i>Moral</i>, and is derived from [Greek: ithik], which is exactly the same +in <i>Greek</i>, that <i>Mos</i> is in <i>Latin</i>. The <i>Greek</i> for Virtu, is [Greek: +arete], which is derived from [Greek: ares], the God of War and +properly signifies Martial Virtue. The same Word in <i>Latin</i>, if we +believe <i>Cicero</i>, comes from <i>Vir</i>; and the genuine Signification likewise +of the Word <i>Virtus</i> is Fortitude. It is hardly to be conceived, but +that in the first Forming of all Societies, there must have been +Struggles for Superiority; and therefore it is reasonable to imagine, +that in all the Beginnings of Civil Government, and the Infancy of +Nations, Strength and Courage must have been the most valuable +Qualifications for some Time. This makes me think, that <i>Virtus</i>, in its +first Acceptation, might, with great Justice and Propriety, be in +<i>English</i> render'd <i>Manliness</i>; which fully expresses the Original Meaning +of it, and shews the Etymology equally with the <i>Latin</i>; and whoever is +acquainted with that Language must know, that it was some ages before +the <i>Romans</i> used it in any other Sense. Nay, to this Day, the Word +<i>Virtus</i> by it self, in any of their Historians, has the same +Signification, as if the Word <i>Bellica</i> had been added. We have Reason +to think, that, as First, Nothing was meant by <i>Virtus</i>, but Daring and +Intrepidity, right or wrong; or else if could never have been made to +signify Savageness, and brutish Courage; as <i>Tacitus</i>, in the Fourth +Book of his History, makes use of it manifestly in that Sense. Even +Wild Beasts, says he, if you keep them shut up, will lose their +Fierceness. <i>Etiam sera animalia, si clausa teneas, virtutis +obliviseuntur</i>.</p> + +<p>What the Great Men of <i>Rome</i> valued themselves upon was active and +passive Bravery, Warlike Virtue, which is so strongly express'd in the +Words of Livy: <i>Et facere & pati fortia Romanum est.</i> But +besides the Consideration of the great Service, All Warriours received +from this Virtue, there is a very good Reason in the Nature of the +Thing it self, why it should be in far higher Esteem than any other. +The Passion it has to struggle with, is the most violent and stubborn, +and consequently the hardest to be conquer'd, the Fear of Death: The +least Conflict with it is harsh Work, and a difficult Task; and it is +in Regard to this, that <i>Cicero</i>, in his <i>Offices</i>, calls Modesty, Justice +and Temperance, the softer and easier Virtues. <i>Qui virtutibus +bis lenioribus erit ornatus, modestia, justitia temperantia,</i> &c. +Justice and Temperance require Professors as grave and solemnn, and +demand as much Strictness and Observance as any other Virtues. Why +<i>lenioribus</i> then; but that they are more mild and gentle in the +Restrain they lay upon our Inclinations, and that the Self-denial they +require is more practicable and less mortifying than that of Virtue +itself, as it is taken in it proper and genuine Sense? To be Just or +Temperate, we have Temptations to encounter, and Difficulties to +surmount, that are troublesome: But the Efforts we are oblig'd to make +upon our selves to be truyly Valiant are infinitely greater; and, in +order to it, we are overcome the First, the strongest and most lasting +Passion, that has been implanted in us; for tho' we may hate and have +Aversion to many Things by Instinct, yet this is Nothing so generally +terrible, and so generally dreadful to all Creatures, rational or not +rational, as the Dissolution of their Being.</p> + +<p>Upon due Consideration of what has been said, it will be easy to +imagine how and why, soon after Fortitude had been honoured with the +Name of Virtue, all the other Branches of Conquest over our selves +were dignify'd with the same Title. We may see in it likewise the +Reason of what I have always so strenuously insisted upon, <i>viz.</i> That +no Practice, no Action or good Quality, how useful or beneficial +soever they may be in them selves, can ever deserve the Name of +Virtue, strictly speaking, where there is not a palpable Self-denial +to be seen. In Tract of Time, the Sense of the Word <i>Virtus</i> received +still a grated Latitude; and it signify'd Worth, Strength, Authority, +and Goodness of all Kinds: <i>Plautus</i> makes use of it, for Assistance. +<i>Virtute Deûm</i>, by the Help of the Gods. By Degrees it was applied not +only to Brutes, <i>Est in juveneis, est in equis patrum Virtus</i>, +but likewise to Things inanimate and was made Use of to express the +Power, and peculiar Qualities of Vegetables and Minerals of all Sorts, +as it continues to be to this Day. The Virtue of the Loadstone, the +Virtue of Opium, &c. It is highly probable, that the Word <i>Moral</i>, +either in <i>Greek</i> or <i>Latin</i>, never was thought of before the +Signification of the Word <i>Virtue</i> had been extended so far beyond its +Original; and then in speaking of the Virtues of our Species, the +Addition of that Epithet became necessary, to denote the Relation they +had to our Manners, and distinguish them from the Properties and +Efficacy of Plants, Stones, &c. which were likewise call'd <i>Virtues</i>.</p> + +<p>If I am wrong, I shall be glad to see a better Account, how this +Adjective and Substantive came to be join'd together. In the mean +Time, I am very sure, that this is Nothing strain'd or forc'd in my +Supposition. That the Words, in Tract of Time, are be come of greater +Importance, I don't deny. The Words <i>Clown</i> and <i>Villain</i> have opprobrious +Meanings annex'd to them, that were never implied in <i>Colonus</i> and +<i>Villanus</i>, from which they were undoubtedly derived. <i>Moral</i>, for ought I +know, may now signify <i>Virtue</i>, in the same Manner and for the same +Reason, that <i>Panic</i> signifies <i>Fear</i>.</p> + +<p>That this Conjecture or Opinion of mine, should be detracting from the +Dignity of <i>Moral Virtue</i>, or have a Tendency to bring it into +Disrepute, I can not see. I have already own'd, that it ever was and +ever will be preferable to Vice, in the Opinion of all wise Men. But +to call Virtue it self Eternal, can not be done without a strangely +Figurative Way of Speaking. There is no Doubt, but all Mathematical +Truths are Eternal, yet they are taught; and some of them are very +abstruse, and the Knowledge of them never was acquir'd without great +Labour and Depth of Thought. <i>Euclid</i> had his Merit; and it does not +appear that the Doctrine of the <i>Fluxions</i> was known before Sir <i>Isaac +Newton</i> discover'd that concise Way of Computation; and it is not +impossible that there should be another Method, as yet unknown, still +more compendious, that may not be found out these Thousand Years.</p> + +<p>All Propositions, not confin'd to Time or Place, that are once true, +must be always so; even in the silliest and most abject Things in the +World; as for Example, It is wrong to under-roast Mutton for People +who love to have their Meat well done. The Truth of this, which is the +most trifling Thing I can readily think on, is as much Eternal, as +that of the Sublimest Virtue. If you ask me, where this Truth was, +before there was Mutton, or People to dress or eat it, I answer, in +the same Place where Chastity was, before there were any Creatures +that had an Appetite to procreate their Species. This puts me in mind +of the inconsiderate Zeal of some Men, who even in Metaphysicks, know +not how to think abstractly, and cannot forebear mixing their own +Meanness and Imbecillities, with the Idea's they form of the Supreme +Being.</p> + +<p>There is no Virtue that has a Name, but it curbs, regulates, or +subdues some Passion that is peculiar to Humane Nature; and therefore +to say, that God has all the Virtues in the highest Perfection, wants +as much the Apology, that it is an Expression accommodated to vulgar +Capacities, as that he has Hands and Feet, and is angry. For as God +has not a Body, nor any Thing that is Corporeal belonging to his +Essence, so he is entirely free from Passions and Fralities. With what +Propriety then can we attribute any Thing to him that was invented, or +at least signifies a Strength or Ability to conquer or govern Passions +and Fralities? The Holiness of God, and all his Perfections, as well +as the Beatitude he exists in, belong to his Nature; and there is no +Virtue but what is acquired. It signifies Nothing to add, that God has +those Virtues in the highest Perfection; let them be what they will, +as to Perfection, they must still be Virtues; which, for the aforesaid +Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of +God should be as worthy of him as we are able to frame them; and as +they can not be adequate to his Greatness, so they oughts at least to +be abstract from every Thing that does or can belong to silly, reptile +Man: And it is sufficient, whenever we venture to speak of a Subject +so immensly far beyond our Reach, to say, that there is a perfect and +compleat Goodness in the Divine Nature, infinitely surpassing not only +the highest Perfection, which the most virtuous Men can arrive at, but +likewise every Thing that Mortals can conceive about it.</p> + +<p>I recommend the fore-going Paragraph to the Consideration of the +Advocates for the Eternity and Divine Original of Virtue; assuring +them, that, if I am mistaken, it is not owing to any Perverseness of +my Will, but Want of Understanding.</p> + +<p>The Opinion, that there can be no Virtue without Self-denial, is more +advantagious to Society than the contrary Doctrine, which is a vast +Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to +allow, that Men may contract a Habit of Virtue, so as to practise it, +without being sensible of Self-denial, and even that they may take +Pleasure in Actions that would be impracticable to the Vicious: But +then it is manifest, that this Habit is the Work of Art, Education and +Custom; and it never was acquired, where the Conquest over the +Passions had not be already made. There is no Virtuous Man of Forty +Years, but he may remember the Conflict he had with some Appetites +before he was Twenty. How natural seem all Civilities to be a +Gentleman! Yet Time was, that he would not have made his Bow, if he +had not been bid.</p> + +<p>[Footnote 1: Fable of the <i>Bees</i>. p. ii. P. 106.]</p> + +<p>Whoever has read the Second Part of the Fable of the <i>Bees</i>, will see, +that in these Dialogues I make Use of the same Persons, who are the +Interlocutors there, and whose Characters have been already draw in +the Preface of that Book.</p> + + + + +<h3>The CONTENTS OF THE FIRST DIALOGUE.</h3> + + +<p><i>Honour is built upon a Passion in Human Nature, for which there is no +Name</i></p> + +<p><i>The Author's Reasons for Coining the Word Self-liking</i></p> + +<p><i>How the Passion of Self-liking is discovered in Infants</i></p> + +<p><i>A Definition of Honour, and what it is in Substance</i></p> + +<p><i>The Author's Opinion illustrated by what we know of Dishonour or Shame</i></p> + +<p><i>The different Symptoms of Pride and Shame in the Mechanism of Man</i></p> + +<p><i>Are both the Result of the same Passion</i></p> + +<p><i>The Word Honour, as it signifies a Principle of Courage and Virtue, is +of Gothick Extraction</i></p> + +<p><i>All Societies of Men are perpetually in Quest after Happiness</i></p> + +<p><i>The true Reason, why no Nations can be govern'd without Religion, +enquired into</i></p> + +<p><i>Why no one Sort or Degree of Idolatry can be more or less absurd than +another</i></p> + +<p><i>For what Purpose all Religions may be equally serviceable</i></p> + +<p><i>All Men are born with the Fear of an invisible Cause</i></p> + +<p><i>The Usefulness of that Fear, as to Religion</i></p> + +<p><i>The Impossibility of making</i> Atheism <i>universally received</i></p> + +<p><i>Religion no Invention of Politicians</i></p> + +<p><i>The Benefit expected from the Notions of Honour</i></p> + +<p><i>The Reasonableness of Mens Actions examined</i></p> + +<p><i>How the Strictness of the Gospel came to be first disapproved of, and +the Consequence</i></p> + +<p><i>How Mens Actions may be inconsistent with their Belief</i></p> + +<p><i>That many bad Christians were yet kept in Awe by the Fear of Shame, +gave the first Handle to the Invention of Honour as a Principle</i></p> + +<p><i>What it is we are afraid of in the Fear of Shame</i></p> + +<p><i>Why the Principle of Honour has been of more Use to Society than that +of Virtue</i></p> + +<p><i>The Principle of Honour, clashing with Christianity</i></p> + +<p><i>Reasons why the Church of</i> Rome <i>endeavour'd to reconcile them</i></p> + +<p><i>The real Design of</i> Legends <i>and</i> Romances</p> + +<p><i>The Stratagems of the Church of</i> Rome <i>to enslave the Laity</i></p> + +<p><i>What gave Rise to the Custom of Duelling</i></p> + + + + +<h3>The Contents of the Second Dialogue.</h3> + + +<p><i>Of the Principle of Honour in the fair Sex</i></p> + +<p><i>The Motives of Women who turn Nuns, seldom Religious</i></p> + +<p><i>Which is most serviceable to the Preservation of Chastity in Women, +Religion, or Self-liking</i></p> + +<p><i>How the Notions concerning the Principle of Honour came to be commonly +received</i></p> + +<p><i>The Qualifications thought Necessary in a Man of Honour</i></p> + +<p><i>But Courage alone is sufficient to obtain the Title</i></p> + +<p><i>When the Fashion of Duelling was at its greatest Height</i></p> + +<p><i>Courts of Honour erected in</i> France</p> + +<p><i>Laws of Honour made by them to prevent Duelling</i></p> + +<p><i>Why those Laws were the Reverse of all others</i></p> + +<p><i>The Laws of Honour introduced as speaking</i></p> + +<p><i>The Effect such Laws must have on Human Nature</i></p> + +<p><i>The Arguments a true Christian would make use of to dissuade Men from +Duelling</i></p> + +<p><i>The Reasons why Men are despised who take Affronts without resenting +them</i></p> + +<p><i>No Scarcity of Believers in Christ</i></p> + +<p><i>The Principle of Honour contrary to Christianity</i></p> + +<p><i>Why the Principle of Honour is of greater Efficacy upon many than +Religion</i></p> + +<p><i>How Men may adore themselves</i></p> + +<p><i>Equivalents for Swearing</i></p> + +<p><i>A ludicrous Proposal of</i> Horatio <i>upon the Supposition, that Honor is an +Idol</i></p> + +<p><i>A Passage in the Fable of the Bees Defended</i></p> + +<p><i>Satyr as little to be depended upon as Panegyrick</i></p> + +<p><i>Whatever belongs to Honour or Shame, has its Foundation in the Passion +of Self-liking</i></p> + +<p><i>The Church of</i> Rome's <i>cunning in consulting and humouring Human Nature</i></p> + +<p><i>Heraldry of great influence on the Passion of Self-liking</i></p> + +<p><i>Of Canonizations of Saint, and the different Purposes they serve</i></p> + +<p><i>The want of Foresight in the first Reformers</i></p> + +<p><i>The worldly Wisdom of the Church of Rome</i></p> + +<p><i>Hor. owning the Self-denial required in the Gospel in a literal Sense</i></p> + +<p><i>The great Use she has made of it</i></p> + +<p><i>The Analogy between the Popish Religion and a Manufacture</i></p> + +<p><i>The Danger there is in explaining away the Self-denial of the Gospel</i></p> + +<p><i>How the Self-denial of some may seem to be of use to others that +practise none</i></p> + +<p><i>Easy Casuists can only satisfy the</i> Beau Monde</p> + +<p><i>Jesuits don't, explain away Self-denial in General</i></p> + +<p><i>What sort of Preachers will soonest gain Credit among the Multitude</i></p> + +<p><i>Men may easily be taught to believe what is not Clashing with received +Opinions</i></p> + +<p><i>The force of Education as to Self-denial</i></p> + +<p><i>The Advantage the Church of Rome has made from vulgar Nations</i></p> + +<p><i>Divines, who appeal to Men's Reason, ought to behave differently from +those, who teach implicite Faith.</i></p> + +<p><i>Why the Luxury of a Popish Clergy gives less Offence to the Laity, +than that of Protestants</i></p> + +<p><i>What the Church of</i> Rome <i>seems no to dispair of</i></p> + +<p><i>The Politicks of</i> Rome <i>more formidable than any other</i></p> + +<p><i>What must always keep up the Popish Interest in</i> Great-Britain</p> + +<p><i>The most probable Maxims to hinder the Growth as well as Irreligion +and Impiety as of Popery and Superstition</i></p> + +<p><i>When the literal Sense of Words is to be prefer'd to the figurative</i></p> + +<p><i>What the Reformers might have foreseen</i></p> + +<p><i>What has been and ever will be the Fate of all Sects</i></p> + + + + +<h3>The Contents of the Third Dialog</h3> + + +<p><i>The Beginning of all Earthly Things was mean</i></p> + +<p><i>The Reason of the high Value Men have for things in which they have +but the least Share</i></p> + +<p><i>Whether the best Christians make the best Soldiers</i></p> + +<p><i>Remarks on the Word</i> Difference</p> + +<p><i>An excursion of</i> Horatio + +<i>Why Religious Wars are the most Cruel</i></p> + +<p><i>The Pretensions of the Huguenot Army in</i> France, <i>and that of the</i> +Roundheads <i>in England near the same</i></p> + +<p><i>What was answered by their Adversaries</i></p> + +<p><i>What would be the natural Consequeuce of such Differences</i></p> + +<p><i>The Effect which such a Contrariety of Interests would always have on +the sober Party</i></p> + +<p><i>Superstition and Enthusiasm may make Men fight, but the Doctrine of +Christ never can</i></p> + +<p><i>What is required in a Soldier to be call'd virtuous and good</i></p> + +<p><i>Instances where debauch'd Fellows and the greatest Rogues have fought +well</i></p> + +<p><i>What is connived at in Soldiers and what not</i></p> + +<p><i>Divines in Armies seldom rigid Casuists</i></p> + +<p><i>How Troops may aquire the Character of being good Christians</i></p> + +<p><i>Why Divines are necessary in Armies</i></p> + +<p><i>Why the worst Religion is more beneficial to Society than Atheism</i></p> + +<p><i>Whether Preachers of the Gospel ever made Men Fight</i></p> + +<p><i>The use that may be made of the Old Testament</i></p> + +<p><i>An everlasting Maxim in Politicks</i></p> + +<p><i>When the Gospel is preach'd to military Men, and when it is let aside</i></p> + +<p><i>Whether</i> Cromwel's <i>Views in promoting an outward Shew of Piety were +Religious or Political</i></p> + +<p><i>The Foundation of the Quarrels that occasion'd the Civil War</i></p> + +<p><i>How Men who are sincere in their Religion may be made to Act contrary +to the Precept of it</i></p> + +<p><i>When the Gospel ought no longer to be appeald to</i></p> + +<p><i>A promise to prove what seems to be a Paradox</i></p> + +<p><i>What all Priests have labour'd at in all Armies</i></p> + +<p><i>The Sentiments that were instill'd into the Minds of the</i> Roundheads</p> + +<p><i>The Use which it is probable, a crafty wicked General would make of a +Conjucture, as here hinted at</i></p> + +<p><i>How Men may be sincere and in many Respects morally good, and bad +Christians</i></p> + +<p><i>How an obsure Man might raise himself to the highest Post in an Army, +and be thought a Saint tho' he was an Atheist</i></p> + +<p><i>How wicked men may be useful soldiers</i></p> + +<p><i>How the most obdurate Wretch might receive benefit as a soldier from +an outward Shew of Devotion in others</i></p> + +<p><i>That Men may be sincere Believers and yet lead wicked Lives</i></p> + +<p><i>Few Men are wicked from a desire to be so</i></p> + +<p><i>How even bad Men may be chear'd up by Preaching</i></p> + +<p><i>Hyopcrites to save an outward Appearance may be as useful as Men of +Sincerity</i></p> + +<p><i>There are two sorts of Hypocrites very different from one another</i></p> + + + + +<h3>The Contents of the Fourth Dialogue.</h3> + + +<p><i>An Objection of</i> Horatio, <i>concerning Fast-Days</i></p> + +<p><i>What War they would be useful in, if duely kept</i></p> + +<p><i>How Christianity may be made serviceable to Anti-Christian Purposes</i></p> + +<p><i>What is understood in</i> England <i>by keeping a Fast-Day</i></p> + +<p><i>The real Doctrine of Christ can give no Encouragement for Fighting</i></p> + +<p><i>Instances, where Divines seem not to think themselves strictly tied to +the Gospel</i></p> + +<p><i>The Art of Preaching in Armies</i></p> + +<p><i>The Use which Politicians may make of extraordinary Days of Devotion, +abstract from all Thoughts of Religion</i></p> + +<p><i>The miserable Nations, which many of the Vulgar have of Religion</i></p> + +<p><i>How the Rememberance of a Fast-Day may affect a Wicked Soldier</i></p> + +<p><i>The Power which Preaching may have upon ignorant Well-wishers to +Religion</i></p> + +<p><i>The Days of Supplication among the Ancients</i></p> + +<p><i>A general Show of Religion cannot be procured at all Times</i></p> + +<p><i>What Conjuncture it is only practicable in</i></p> + +<p><i>A Character of</i> Oliver Cromwell</p> + +<p><i>A Spirit of Gentility introduced among Military Men</i></p> + +<p><i>An improvement in the Art of Flattery</i></p> + +<p><i>A Demonstration that what made the Men fight well in the late Wars was +not their Religion</i></p> + +<p><i>Why no Armies could subsist without Religion</i></p> + +<p><i>A Recapitulation of what has been advanced in this and the former +Dialogue</i></p> + +<p><i>Horatio's Concurrence</i></p> + +<p>ERRATA Page 81. Line 6. <i>read</i> Influence. P. 94. l. 12. r. <i>Proprætors</i>. +P. 174. l. 3. r. Rites.</p> + + + +<h2>The First Dialogue Between <i>Horatio</i> and <i>Cleomenes</i>.</h2> + + +<p><i>Horatio</i>. I Wonder you never attempted to guess at the Origin of +Honour, as you have done at that of Politeness, and your Friend in his +Fable of the Bees has done at the Origin of Virtue.</p> + +<p>Cleo. I have often thought of it, and am satisfied within my self, +that my Conjecture about it is Just; but there are Three substantial +Reasons, why I have hitherto kept it to my Self, and never yet +mention'd to any One, what my Sentiments are concerning the Origin of +that charming Sound.</p> + +<p>Hor. Let me hear your Reasons however.</p> + +<p>Cleo. The Word Honour, is used in such different Acceptations, is now +a Verb, then a Noun, sometimes taken for the Reward of Virtue, +sometimes for a Principle that leads to Virtue, and, at others again, +signifies Virtue it self; that it would be a very hard Task to take in +every Thing that belongs to it, and at the same Time avoid Confusion +in Treating of it. This is my First Reason. The Second is: That to set +forth and explain my Opinion on this Head to others with Perspicuity, +would take up so much Time, that few People would have the Patience to +hear it, or think it worth their while to bestow so much Attention, as +it would require, on what the greatest Part of Mankind would think +very trifling.</p> + +<p>Hor. This Second whets my Curiosity: pray, what is your Third Reason?</p> + +<p>Cleo. That the very Thing, to which, in my Opinion, Honour owes its +Birth, is a Passion in our Nature, for which there is no Word coin'd +yet, no Name that is commonly known and receiv'd in any Language.</p> + +<p>Hor. That is very strange.</p> + +<p>Cleo. Yet not less true. Do you remember what I said of Self-liking in +our Third Conversation, when I spoke of the Origin of Politeness?</p> + +<p>Hor. I do; but you know, I hate Affectation and Singularity of all +sorts. Some Men are fond of uncouth Words of their own making, when +there are other Words already known, that sound better, and would +equally explain their Meaning: What you call'd then Self-liking at +last prov'd to be Pride, you know.</p> + +<p>Cleo. Self-liking I have call'd that great Value, which all +Individuals set upon their own Persons; that high Esteem, which I take +all Men to be born with for themselves. I have proved from what is +constantly observ'd in Suicide, that there is such a Passion in Human +Nature, and that it is plainly [2] distinct from Self-love. When this +Self-liking is excessive, and so openly shewn as to give Offence to +others, I know very well it is counted a Vice and call'd Pride: But +when it is kept out of Sight, or is so well disguis'd as not to appear +in its own Colours, it has no Name, tho' Men act from that and no +other Principle.</p> + +<p>[Footnote 2: Fable of the Bees, part II. p. 141]</p> + +<p>Hor. When what you call Self-liking, that just Esteem which Men have +naturally for themselves, is moderate, and spurs them on to good +Actions, it is very laudable, and is call'd the Love of Praise or a +Desire of the Applause of others. Why can't you take up with either of +these Names?</p> + +<p>Cleo. Because I would not confound the Effect with the Cause. That Men +are desirous of Praise, and love to be applauded by others, is the +Result, a palpable Consequence, of that Self-liking which reigns in +Human Nature, and is felt in every one's Breast before we have Time or +Capacity to reflect and think of Any body else. What Moralists have +taught us concerning the Passions, is very superficial and defective. +Their great Aim was the Publick Peace, and the Welfare of the Civil +Society; to make Men governable, and unite Multitudes in one common +Interest.</p> + +<p>Hor. And is it possible that Men can have a more noble Aim in +Temporals?</p> + +<p>Cleo. I don't deny that; but as all their Labours were only tending to +those Purposes, they neglected all the rest; and if they could but +make Men useful to each other and easy to themselves, they had no +Scruple about the Means they did it by, nor any Regard to Truth or the +Reality of Things; as is evident from the gross Absurdities they have +made Men swallow concerning their own Nature, in spight of what All +felt within. In the Culture of Gardens, whatever comes up in the Paths +is weeded out as offensive and flung upon the Dunghill; out among the +Vegetables that are all thus promiscously thrown away for Weeds, there +may be many curious Plants, on the Use and Beauty of which a Botanist +would read long Lectures. The Moralists have endeavour'd to rout Vice, +and clear the Heart of all hurtful Appetites and Inclinations: We are +beholden to them for this in the same Manner as we are to Those who +destroy Vermin, and clear the Countries of all noxious Creatures. But +may not a Naturalist dissect Moles, try Experiments upon them, and +enquire into the Nature of their Handicraft, without Offence to the +Mole-catchers, whose Business it is only to kill them as fast as they +can?</p> + +<p>Hor. What Fault is it you find with the Moralists? I can't see what +you drive at.</p> + +<p>Cleo. I would shew you, that the Want of Accuracy in them, when they +have treated of Human Nature, makes it extremely difficult to speak +intelligibly of the different Faculties of our intellectual Part. Some +Things are very essential, and yet have no Name, as I have given an +Instance in that Esteem which Men have naturally for themselves, +abstract from Self-love, and which I have been forced to coin the Word +Self-liking for: Others are miscall'd and said to be what they are +not. So most of the Passions are counted to be Weaknesses, and +commonly call'd Frailties; whereas they are the very Powers that +govern the whole Machine; and, whether they are perceived or not, +determine or rather create The Will that immediately precedes every +deliberate Action.</p> + +<p>Hor. I now understand perfectly well what you mean by Self-liking. You +are of Opinion, that we are all born with a Passion manifestly +distinct from Self-love; that, when it is moderate and well regulated, +excites in us the Love of Praise, and a Desire to be applauded and +thought well of by others, and stirs us up to good Actions: but that +the same Passion, when it is excessive, or ill turn'd, whatever it +excites in our Selves, gives Offence to others, renders us odious, and +is call'd Pride. As there is no Word or Expression that comprehends +all the different Effects of this same Cause, this Passion, you have +made one, <i>viz</i>. Self-liking, by which you mean the Passion in general, +the whole Extent of it, whether it produces laudable Actions, and +gains us Applause, or such as we are blamed for and draw upon us the +ill Will of others.</p> + +<p>Cleo. You are extremely right; this was my Design in coining the Word +Self-liking.</p> + +<p>Hor. But you said, that Honour owes its Birth to this Passion; which I +don't understand, and wish you would explain to me.</p> + +<p>Cleo. To comprehend this well, we ought to consider, that as all Human +Creatures are born with this Passion, so the Operations of it are +manifestly observed in Infants; as soon as they begin to be conscious +and to reflect, often before they can speak or go.</p> + +<p>Hor. As how?</p> + +<p>Cleo. If they are praised, or commended, tho' they don't deserve it, +and good Things are said of them, tho' they are not true, we see, that +Joy is raised in them, and they are pleased: On the Contrary, when +they are reproved and blamed, tho' they know themselves to be in +Fault, and bad Things are said of them, tho' Nothing but Truth, we see +it excites Sorrow in them and often Anger. This Passion of +Self-liking, then, manifesting it self so early in all Children that +are not Idiots, it is inconceivable that Men should not be sensible, +and plainly feel, that they have it long before they are grown up: And +all Men feeling themselves to be affected with it, tho' they know no +Name for the Thing it self, it is impossible, that they should long +converse together in Society without finding out, not only that others +are influenced with it as well as themselves, but likewise which Way +to please or displease one another on Account of this Passion.</p> + +<p>Hor. But what is all this to Honour?</p> + +<p>Cleo. I'll shew you. When <i>A</i> performs an Action which, in the Eyes of +<i>B</i>, is laudable, <i>B</i> wishes well to <i>A</i>; and, to shew him his Satisfaction, +tells him, that such an Action is an Honour to Him, or that He ought +to be Honoured for it: By saying this, <i>B</i>, who knows that all Men are +affected with Self-liking, intends to acquaint <i>A</i>, that he thinks him +in the Right to gratify and indulge himself in the Passion of +Self-liking. In this Sense the Word Honour, whether it is used as a +Noun or a Verb, is always a Compliment we make to Those who act, have, +or are what we approve of; it is a Term of Art to express our +Concurrence with others, our Agreement with them in their Sentiments +concerning the Esteem and Value they have for themselves. From what I +have said, it must follow, that the greater the Multitudes are that +express this Concurrence, and the more expensive, the more operose, +and the more humble the Demonstrations of it are, the more openly +likewise they are made, the longer they last, and the higher the +Quality is of Those who join and assist in this Concurrence, this +Compliment; the greater, without all Dispute, is the Honour which is +done to the Person in whose Favour these Marks of Esteem are +displayed: So that the highest Honour which Men can give to Mortals, +whilst alive, is in Substance no more, than the most likely and most +effectual Means that Human Wit can invent to gratify, stir up, and +encrease in Him, to whom that Honour is paid, the Passion of +Self-liking.</p> + +<p>Hor. I am afraid it is true.</p> + +<p>Cleo. To render what I have advanced more conspicuous, we need only +look into the Reverse of Honour, which is Dishonour or Shame, and we +shall find, that this could have had no Existence any more than +Honour, if there had not been such a Passion in our Nature as +Self-liking. When we see Others commit such Actions, as are vile and +odious in our Opinion, we say, that such Actions are a Shame to them, +or that they ought to be ashamed of them. By this we shew, that we +differ from them in their Sentiments concerning the Value which we +know, that they, as well as all Mankind, have for their own Persons; +and are endeavouring to make them have an ill Opinion of themselves, +and raise in them that sincere Sorrow, which always attends Man's +reflecting on his own Unworthiness. I desire, you would mind, that the +Actions which we thus condemn as vile and odious, need not to be so +but in our own Opinion; for what I have said happens among the worst +of Rogues, as well as among the better Sort of People. If one Villain +should neglect picking a Pocket, when he might have done it with Ease, +another of the same Gang, who was near him and saw this, would upbraid +him with it in good Earnest, and tell him, that he ought to be ashamed +of having slipt so fair an Opportunity. Sometimes Shame signifies the +visible Disorders that are the Symptoms of this sorrowful Reflection +on our own Unworthiness; at others, we give that Name to the +Punishments that are inflicted to raise those Disorders; but the more +you will examine into the Nature of either, the more you will see the +Truth of what I have asserted on this Head; and all the Marks of +Ignominy, that can be thought of; have a plain Tendency to mortify +Pride; which, in other Words, is to disturb, take away and extirpate +every Thought of Self-liking.</p> + +<p>Hor. The Author of the Fable of the <i>Bees</i>, I think, pretends somewhere +to set down the different Symptoms of Pride and Shame.</p> + +<p>Cleo. I believe they are faithfully copied from Nature. —— Here is +the Passage; pray read it.</p> + +<p>Hor. [3] <i>When a Man is overwhelm'd with Shame, he observes a Sinking +of the Spirits; the Heart feels cold and condensed, and the Blood +flies from it to the Circumference of the Body; the Face glows; the +Neck and part of the Breast partake of the Fire: He is heavy as Lead; +the Head is hung down; and the Eyes through a Mist of Confusion are +fix'd on the Ground: No Injuries can move him; he is weary of his +Being, and heartily wishes he could make himself invisible: But when, +gratifying his Vanity, he exults in his Pride, he discovers quite +contrary Symptoms; his Spirits swell and fan the Arterial Blood; a +more than ordinary Warmth strengthens and dilates the Hear; the +Extremities are cool; he feels Light to himself, and imagines he could +tread on Air; his Head is held up; his Eyes are roll'd about with +Sprightliness; he rejoices at his Being, is prone to Anger, and would +be glad that all the World could take Notice of him.</i></p> + +<p>[Footnote 3: Fable of the Bees, Page 57.]</p> + +<p>Cleo. That's all.</p> + +<p>Hor. But you see, he took Pride and Shame to be two distinct Passions; +nay, in another Place he has call'd them so.</p> + +<p>Cleo. He did; but it was an Errour, which I know he is willing to own.</p> + +<p>Hor. what he is willing to own I don't know; but I think he is in the +Right in what he says of them in his Book. The Symptoms of Pride and +Shame are so vastly different, that to me it is inconceivable, they +should proceed from the fame Passion.</p> + +<p>Cleo. Pray think again with Attention, and you'll be of my Opinion. My +Friend compares the Symptoms that are observed in Human Creatures when +they exult in their Pride, with those of the Mortification they feel +when they are overwhelm'd with Shame. The Symptoms, and if you will +the Sensations, that are felt in the Two Cases, are, as you say, +vastly different from one another; but no Man could be affected with +either, if he had not such a Passion in his Nature, as I call +Self-liking. Therefore they are different Affections of one and the +same Passion, that are differently observed in us, according as we +either enjoy Pleasure, or are aggriev'd on Account of that Passion; in +the same Manner as the most happy and the most miserable Lovers are +happy and miserable on the Score of the same Passion. Do but compare +the Pleasure of a Man, who with an extraordinary Appetite is feasting +on what is delicious to him, to the Torment of another, who is +extremely hungry, and can get Nothing to eat. No Two Things in the +World can be more different, than the Pleasure of the One is from the +Torment of the other; yet Nothing is more evident, than that both are +derived from and owing to the same craving principle in our nature, +the Desire of Food; for when this is entirely lost, it is more +vexatious to eat, than it is to let it alone, tho' the whole Body +languishes, and we are ready to expire for Want of Sustenance. +Hitherto I have spoken of honour in its first literal Sense, in which +it is a Technic Word in the Art of Civility, and signifies a Means +which Men by Conversing together have found out to please and gratify +one another on Account of a palpable Passion in our Nature, that has +no Name, and which therefore I call Self-liking. In this Sense I +believe the Word Honour, both as a Verb and a Noun, to be as Ancient +as the oldest Language. But there is another Meaning besides, +belonging to the same Sound; and Honour signifies likewise a principle +of Courage, Virtue, and Fidelity, which some men are said to act from, +and to be aw'd by, as others are by Religion. In this latter Sense, it +is much more modern, and I don't believe to be met with a Thousand +Years ago in any Language.</p> + +<p>Hor. How! Is it but within these Thousand Years that there have been +men of Bravery and Virtue? Have not the <i>Greeks</i> and <i>Romans</i> had great +Numbers of them? Were not the <i>Horatii</i> and <i>Curiatii</i> Men of Honour?</p> + +<p>Cleo. They never were call'd so. All Ages and most Countries have +produced Men of Virtue and Bravery; but this I do not enquire into +now: What I assert to be modern is the Phrase, the Term of Art; it is +that which the Ancients knew Nothing of; nor can you with Ten Words, +in either <i>Greek</i> or <i>Latin</i>, express the entire Idea which is annex'd to +the Word Honour when it signifies a Principle. To be a Man of Honour, +it is not sufficient, that he, who assumes that Title, is brave in +War, and dares to fight against the Enemies of his Country; but he +must likewise be ready to engage in private Quarrels, tho' the Laws of +God and his Country forbid it. He must bear no Affront without +resenting it, nor refuse a Challenge, if it be sent to him in a proper +Manner by a Man of Honour. I make no Doubt, but this Signification of +the Word Honour is entirely Gothick, and sprung up in some of the most +ignorant Ages of Christianity. It seems to have been Invention to +influence Men, whom Religion had no Power over. All Human Creatures +have a restless Desire of mending their Condition; and in all Civil +Societies and Communions of Men there seems to be a Spirit at Work, +that, in Spight of the continual Opposition it receives from Vice and +Misfortunes, is always labouring for, and seeking after what can never +be obtain'd whilst the World stands.</p> + +<p>Hor. What is that pray?</p> + +<p>Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to +obviate every Inconveniency they meet with; and as Times discover to +them the Insufficiency of those Laws, they make others with an Intent +to enforce, mend, explain or repeal the former; till the Body of Laws +grows to such an enormous Bulk, that to understand it is a tedious +prolix Study, and the Numbers that follow and belong to the Practise +of it, come to be a Grievance almost as great as could be fear'd from +Injustice and Oppression. Nothing is more necessary than that Property +should be secured; and it is impossible but on many Occasions Men must +trust one another in the Civil Society. Now Nothing has ever been +thought to be more obligatory or a greater Tie upon Man than Religion.</p> + +<p>Hor. This I have often wonder'd at: Considering the Absurdities on the +Religion of the <i>Greeks</i> and <i>Romans,</i> the bad Examples and Immoralities +of their Deities, the ridiculous Fables of a <i>Charon,</i> a <i>Styx,</i> a +<i>Cerberus,</i> &c, and the obscenity display'd in several of their +Festivals, I cannot conceive how Men could expect, that such Religions +should make Men Honest, or do any good to their Morals; and yet, which +is amazing to me, most wise men in all Ages have agreed, that, without +some Religion or other, it would be impossible to govern any +considerable Nation. However, I believe it is Fact, that it never was +done.</p> + +<p>Cleo. That no large Society of Men can be well govern'd without +Religion, and that there never was a Nation that had not some Worship, +and did not believe in some Deity or other, is most certain: But what +do you think is the Reason of that?</p> + +<p>Hor. Because Multitudes must be aw'd by Something that is terrible, as +Flames of Hell, and Fire everlasting; and it is evident, that if it +was not for the Fear of an After-Reckoning, some Men would be so +wicked, that there would be no living with them.</p> + +<p>Cleo. Pray, how wicked would they be? What Crimes would they commit?</p> + +<p>Hor. Robbing, Murdering, Ravishing.</p> + +<p>Cleo. And are not often here, as well as in other Nations, People +convicted of, and punished for those Crimes?</p> + +<p>Hor. I am satisfied, the Vulgar could not be managed without Religion +of some Sort or other; for the Fear of Futurity keeps Thousands in +Awe, who, without that Reflection, would all be guilty of those Crimes +which are now committed only by a Few.</p> + +<p>Cleo. This is a Surmise without any Foundation. It has been said a +Thousand Times by Divines of all Sects; but No body has ever shewn the +least Probability of its being true; and daily Experience gives us all +the Reason in the World to think the Contrary; for there are +Thousands, who, throughout the Course of their Lives, seem not to have +the least Regard to a future State, tho' they are Believers, and yet +these very People are very cautious of committing any Thing which the +Law would punish. You'll give me Leave to observe by the By, that to +believe what you say, a Man must have a worse Opinion of his Species, +than ever the Author of the <i>Fable of the Bees</i> appears to have had yet.</p> + +<p>Hor. Don't mistake me: I am far from believing, that Men of Sense and +Education are to be frighten'd with those Bugbears.</p> + +<p>Cleo. And what I say, I don't mean of Libertines or Deist; but Men, +that to all outward Appearance are Believers, that go to Church, +receive the Sacrament, and at the Approach of Death are observed to be +really afraid of Hell. And yet of these, many are Drunkards, +Whoremasters, Adulterers, and not a Few of them betray their Trust, +rob their Country, defraud Widows and Orphans, and make wronging their +Neighbours their daily Practice.</p> + +<p>Hor. What Temporal Benefit can Religion be of to the Civil Society, if +it don't keep People in Awe?</p> + +<p>Cleo. That's another Question. We both agree, that no Nation or large +Society can be well govern'd without Religion. I ask'd you the Reason +of this: You tell me, because the Vulgar could not be kept in Awe +without it. In Reply to this, I point at a Thousand Instances, where +Religion is not of the Efficacy, and shew you withal that this End of +keeping Men in Awe is much better obtain'd by the Laws and temporal +Punishment; and that it is the Fear of them, which actually restrains +great Numbers of wicked People; I might say All, without Exception, of +whom there is any Hope or Possibility, that they can be curb'd at all, +or restrain'd by any Thing whatever: For such Reprobates as can make a +Jest of the Gallows, and are not afraid of Hanging, will laugh +likewise at Hell and defy Damnation.</p> + +<p>Hor. If the Reason I alledge is insufficient, pray give me a better.</p> + +<p>Cleo. I'll endeavour it. The First Business of all Governments, I mean +the Task which all Rulers must begin with, is, to make Men tractable +and obedient, which is not to be perform'd unless we can make them +believe, that the Instructions and Commands we give them have a plain +Tendency to the Good of every Individual, and that we say Nothing to +them, but what we know to be true. To do this effectually, Human +Nature ought to be humour'd as well as studied: Whoever therefore +takes upon him to govern a Multitude, ought to inform himself of those +Sentiments that are the natural Result of the Passions and Frailties +which every Human Creature is born with.</p> + +<p>Hor. I don't understand what Sentiments you speak of.</p> + +<p>Cleo. I'll explain my self. All Men are born with Fear; and as they +are likewise born with a Desire of Happiness and Self-Preservation, it +is natural for them to avoid Pain and every Thing that makes them +uneasy; and which, by a general Word, is call'd Evil. Fear being that +Passion which inspires us with a strong Aversion to Evil, it is very +natural to think that it will put us up on enquiring into the means to +shun it. I have told you already, in our Fifth Conversation, how this +Aversion to Evil, and Endeavour to shun it, this Principle of Fear, +would always naturally dispose Human Creatures to suspect the +Existence of an intelligent Cause that is invisible, whenever any Evil +happen'd to them, which came they knew not whence, and of which the +Author was not to be seen. If you remember what I said then, the +Reasons why no Nations can be govern'd without Religion, will be +obvious. Every Individual, whether he is a Savage, or is born in a +Civil Society, is persuaded within, that there is such an invisible +Cause; and should any Mortal contradict this, no Multitude would +believe a Word of what he said. Whereas, on the other Hand, if a Ruler +humours this Fear, and puts it out of all Doubt, that there is such an +invisible Cause, he may say of it what he pleases; and no Multitude, +that was never taught any Thing to the contrary, will ever dispute it +with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a +Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of +the invisible Cause, he is at Liberty to call it very good or very +bad. He many say of it, that it is an envious, malicious, and the most +cruel Being that can be imagin'd; that it loves Blood and delights in +Human Sacrifices: Or he may say that there are two invisible Causes; +one the Author of Good, the other of Evil; or that there are Three; or +that there is really but One, tho' seemingly there are Three, or else +that there are Fifty Thousand. The many Calamities we are liable to, +from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and +Inundations, will always make ignorant and untaught Men more prone to +believe, that the invisible Cause is a bad mischievous Being, than +that it is a good benign one; as I shew'd you then in that Fifth +Conversation.</p> + +<p>Hor. On this Head I own I must give up Mankind, and cannot maintain +the Excellency of Human Nature; for the absurdities in Idolatrous +Worship, that have been and are still committed by some of our own +Species, are such as no Creatures of any other could out-do them in.</p> + +<p>Cleo. The Protestant and the Mahometan are the only National Religions +now, that are free from Idolatry; and therefore the Absurdities in the +Worship of all the Rest are pretty much alike; at least, the +Difference in the Degrees of Mens Folly, as Idolaters, is very +inconsiderable. For how unknown soever an invisible Cause, Power, or +Being may be, that is incomprehensible, this is certain of it, that no +clear intelligible Idea can be form'd of it; and that no Figure can +describe it. All Attempts then, to represent the Deity, being equally +vain and frivolous, no One Shape or Form can be imagin'd of it, that +can justly be said to be more or less absurd than another. As to the +temporal Benefit which Religion can be of to the Civil Society, or the +Political View which Lawgivers and Governours may have in promoting +it, the chief Use of it is in Promises of Allegiance and Loyalty, and +all solemn Engagements and Asseverations, in which the invisible +Power, that, in every Country, is the Object of the Publick Worship, +is involved or appeal'd to. For these Purposes all Religions are +equally serrviceable; and the worst is better than none: For without +the belief of an invisible Cause, no Man's Word is to be relied upon, +no Vows or Protestations can be depended upon; but as soon as a Man +believes, that there is a Power somewhere, that will certainly punish +him, if he forswears himself; as soon, I say, as a Man believes this, +we have Reason to trust to his Oath; at least, it is a better Test +than any other Verbal Assurance. But what this same Person believes +further, concerning the Nature and the Essence of that Power he swears +by, the Worship it requires, or whether he conceives it in the +singular or plural Number, may be very material to himself, but the +Socicty has Nothing to do with it: Because it can make no Alteration +in the Security which his Swearing gives us. I don't deny the +Usefulness which even the worst Religion that can be, may be of to +Politicians and the Civil Society: But what I insist upon, is, that +the temporal Benefit of it, or the Contrivance of Oaths and Swearing, +could never have enter'd into the the Heads of Politician, if the Fear +of an invisible Cause had not pre-existed and been supposed to be +universal, any more than they would have contrived matrimony, if the +Desire of Procreation had not been planted in Human Nature and visible +in both Sexes. Passions don't affect us, but when they are provoked: +The Fear of Death is a Reality in our Nature: But the greatest Cowards +may, and often do, live Forty Years and longer, without being +disturb'd by it. The Fear of an invisible Cause is as real in our +Nature, as the Fear of Death; either of them may be conquer'd perhaps; +but so may Lust; and Experience teaches us, that how violent soever +the Desire of Propagating our Species may be whilst we are young, it +goes off, and is often entirely lost in old Age. When I hear a Man +say, that he never felt any Fear of an invisible Cause, that was not +owing to Education, I believe him as much as I do a young married +Woman in Health and Vigour, who tells me, that she never felt any Love +to a Man, that did not proceed from a Sense of her Duty.</p> + +<p>Hor. Does this Fear, this Acknowledgment of an invisible Cause, +dispose or excite men any more to the true Religion, than it does to +the grossest and most abominable Idolatry?</p> + +<p>Cleo. I don't say it does. But there is no Passion in Human Nature so +beneficial, that, according as it is managed, may not do Mischief as +well as good. What do you think of Love? If this Fear had not been +common to the whole Species, none could have been influenc'd by it; +the Consequence of which must have been, that Men would have rejected +the true Religion as well as the false. There is Nothing that Men may +differ in, in which they will ever be all of the same Opinion: And +abstruse Truths do often seem to be less probable than well dress'd +Fables, when they are skilfully accommodated to our Understanding, and +agreeable to our own Way of thinking. That there is but one God, the +Creator of Heaven and Earth, that is an all-wise and perfectly good +Being, without any Mixture of Evil, would have been a most rational +Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks +must have been carried on to a great Height of Perfection, before this +Truth could be penetrated into by the Light of Nature. <i>Plutarch</i>, who +was a Man of great Learning, and has in many Things display'd good +Sense and Capacity, thought it impossible, that one Being should have +been the Cause of the Whole, and was therefore of Opinion, that there +must have been Two Principles; the one to produce all the Good; and +the other all the Evil that is in the World. And Some of the greatest +men have been of this Opinion, both before and since the Promulgation +of the Gospel. But whatever Philosophers and men of Letters may have +advanced, there never was an Age or a Country where the Vulgar would +ever come into an Opinion that contradicted that Fear, which all men +are born with, of an invisible Cause, that meddles and interferes in +Human Affairs; and there is a greater Possibility, that the most +Senseless Enthusiast should make a knowing and polite Nation believe +the most incredible Falsities, or that the most odious Tyrant should +persuade them to the grossest Idolatry, than that the most artful +Politician, or the most popular Prince, should make Atheism to be +universally received among the Vulgar of any considerable State or +Kingdom, tho' there were no Temples or Priests to be seen. From all +which I would shew, that, on the one Hand, you can make no Multitudes +believe contrary to what they feel, or what contradicts a Passion +inherent in their Nature, and that, on the other, if you humour that +Passion, and allow it to be just, you may regulate it as you please. +How unanimous soever, therefore, all Rulers and Magistrates have +seem'd to be in promoting some Religion or other, the Principle of it +was not of their Invention. They found it in Man; and the Fear of an +invisible Cause being universal, if Governours had said nothing of it, +every Man in his own Breast would have found Fault with them, and had +a Superstition of his own to himself. It has often been seen, that the +most subtle Unbelievers among Politicians have been forced, for their +own Quiet, to counterfeit their Attachment to religion, when they +would a Thousand Times rather have done without it.</p> + +<p>Hor. It is not in the Power then, you think, of Politicians, to +contradict the Passions, or deny the Existence of them, but that, when +once they have allow'd them to be just and natural, they may guide Men +in the Indulgence of them, as they please.</p> + +<p>Cleo. I do so; and the Truth of this is evident likewise in another +Passion, (<i>viz</i>) that of Love, which I hinted at before; and Marriage +was not invented to make Men procreate; they had that Desire before; +but it was instituted to regulate a strong Passion, and prevent the +innumerable Mischiefs that would ensue, if Men and Women should +converse together promiscuosly, and love and leave one another as +Caprice and their unruly Fancy led them. Thus we see, that every +Legislator has regulated Matrimony in that Way, which, to the best of +his Skill, he imagin'd would be the most proper to promote the Peace +Felicity in general of Those he govern'd: And how great an Imposter +soever <i>Mahomet</i> was, I can never believe, that he would have allow'd +his <i>Mussulmen</i> Three or Four Wives a piece, if he had thought it +better, than one; Man should be contented with and confin'd to One +Woman; I mean better upon the Whole, more beneficial to the Civil +Society, as well in Consideration of the Climate he lived in—, as the +Nature and the Temperament of those <i>Arabians</i> he gave his Laws to.</p> + +<p>Hor. But what is all this to the Origin of Honour? What Reason have +you to think it to be of Gothick Extraction?</p> + +<p>Cleo. My Conjecture concerning Honour, as it signifies a Principle +from which Men act, is, that it is an Invention of Politicians, to +keep Men close to their Promises and Engagements, when all other Ties +prov'd ineffectual; and the Christian Religion itself was often found +insufficient for that Purpose.</p> + +<p>Hor. But the Belief of an over-ruling Power, that will certainly +punish Perjury and Injustice, being common to all Religions, what +pre-eminence has the Christian over the Rest, as to the Civil Society +in Temporals?</p> + +<p>Cleo. It shews and insists upon the Necessity of that Belief more +amply and more emphatically than any other. Besides, the Strictness of +its Morality, and the exemplary Lives of Those who preach'd it, gain'd +vast Credit to the mysterious Part of it; and there never had been a +Doctrine or Philosophy from which it was so likely to expect, that it +would produce Honesty, mutual Love and Faithfulness in the Discharge +of all Duties and Engagements as the Christian Religion. The wisest +Moralists, before that Time, has laid the greatest Stress on the +Reasonableness of their precepts; and appeal'd to Human Understanding +for the Truth of their Opinions. But the Gospel, soaring beyond the +Reach of Reason, teaches us many Things, which no Mortal could ever +have known, unless they had been reveal'd to him; and several that +must always remain incomprehensible to finite Capacities; and this is +the Reason, that the Gospel presses and enjoins Nothing with more +Earnestness than Faith and Believing.</p> + +<p>Hor. But would Men be more sway'd by Things they believed only, than +they would be by those they understood?</p> + +<p>Cleo. All Human Creatures are sway'd and wholly govern'd by their +Passions, whatever fine Notions we may flatter our Selves with; even +those who act suitably to their Knowledge, and strictly follow the +Dictates of their Reason, are not less compell'd so to do by some +Passion or other, that sets them to Work, than others, who bid +Defiance and act contrary to Both, and whom we call Slaves to their +Passions. To love Virtue for the Beauty of it, and curb one's +Appetites because it is most reasonable so to do, are very good Things +in Theory; but whoever understands our Nature, and consults the +Practice of Human Creatures, would sooner expect from them, that they +should abstain from Vice, for Fear of Punishment, and do good, in +Hopes of being rewarded for it.</p> + +<p>Hor. Would you prefer that Goodness, built upon Selfishness and +Mercenary Principles, to that which proceeds from a Rectitude of +Thinking, and a real Love of Virtue and Reasonableness of Mens +Actions?</p> + +<p>Cleo. We can give no better Proof of our Reasonableness, than by +judging rightly. When a Man wavers in his Choice, between present +Enjoyments of Ease and Pleasure, and the Discharge of Duties that are +troublesome, he weighs what Damage or benefit will accrue to him upon +the Whole, as well from the Neglect as the Observence of the Duties +that are prescrib'd to him; and the greater the Punishment is he fears +from the Neglect, and the more transcendent the Reward is which he +hopes for from the Observance, the more reasonably he acts, when he +sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in +Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, +for Fear of being Miserable for ever, are more justifiable to Reason, +and more consonant to good Sense, than it is to do it for Nothing.</p> + +<p>Hor. But our Divines will tell you, that this Slavish Fear is +unacceptable, and that the Love of God ought to be the Motive of good +Actions.</p> + +<p>Cleo. I have Nothing against the refin'd Notions of the Love of God, +but this is not what I would now speak of. My Design was only to +prove, that the more firmly Men believe Rewards and Punishments from +an invisible Cause, and the more this Belief always influences them in +all their Actions, the closer they'll keep to Justice and all Promises +and Engagements. It is this that was always most wanted in the Civil +Society; and, before the Coming of <i>Christ</i>, Nothing had appear'd upon +Earth, from which this grand <i>Desideratum</i>, this Blessing, might so +reasonably be expected as it might from his Doctrine. In the Beginning +of Christianity, and whilst the Gospel was explain'd without any +Regard to Wordly Views, to be a Soldier was thought inconsistent with +the Profession of a Christian; but this Strictness of the +Gospel-Principles began to be disapproved of in the Second Century. +The Divines of those Days were most of them become arrant Priests, and +saw plainly, that a Religion, which would not allow its Votaries to +assist at Courts or Armies, and comply with the vain World, could +never be made National; consequently, the Clergy of it could never +acquire any considerable Power upon Earth. In Spirituals they were the +Successors of the Apostles, but in Temporals they wanted to succeed +the Pagan Priests, whose Possessions they look'd upon with wishful +Eyes; and Worldly Strength and Authority being absolutely necessary to +establish Dominion, it was agreed, that Christians might be Soldiers, +and in a just War fight with the Enemies of their Country. But +Experience soon taught them, that those Christians, whose Consciences +would suffer them to be Soldiers, and to act contrary to the Doctrine +of Peace, were not more strict Observers of other Duties; that Pride, +Avarice and Revenge ranged among them as they did among the Heathens, +and that many of them were guilty of Drunkenness and Incontinence, +Fraud and Injustice, at the same Time that they pretended to great +Zeal, and were great Sticklers for their Religion. This made it +evident, that there could be no Religion so strict, no System of +Morality so refin'd, nor Theory so well meaning, but some People might +pretend to profess and follow it, and yet be loose Livers, and wicked +in their Practice.</p> + +<p>Hor. Those who profess to be of a Theory, which they contradict by +their Practice, are, without Doubt, hypocrites.</p> + +<p>Cleo. I have more Charity than to think so. There are real Believers +that lead Wicked Lives; and Many stick not at Crimes, which they never +would have dared to commit, if the Terrors of the Divine Justice, and +the Flames of Hell, had struck their Imagination, and been before them +in the same Manner as they really believe they shall be; or if at that +Time their Fears had made the same Impression upon them, which they do +at others, when the Evil dreaded seems to be near. Things at a +Distance, tho' we are sure that they are to come, make little +Impression upon us in Comparison with those that are present and +immediately before us. This is evident in the Affair of Death: There +is No Body who does not believe, that he must die, Mr. <i>Asgil</i> perhaps +excepted; yet it hardly ever employs People's Thoughts, even of Those +who are most terribly afraid of it whilst they are in perfect Health, +and have every Thing they like. Man is never better pleas'd than when +he is employ'd in procuring Ease and Pleasure, in thinking on his own +Worth, and mending his Condition upon Earth. Whether This is laid on +the Devil or our Attachment to the World, it is plain to me, that it +flows from Man's Nature, always to mind to Flatter, Love, and take +Delight in himself; and that he cares as little as possible ever to be +interupted in this grand Employment. As every organ, and every part of +Man, seems to be made and wisely contriv'd for the Functions of this +Life only, so his Nature prompts him, not to have any Sollicitude for +Things beyond this World. The Care of Self-Preservation we are born +with, does not extend it self beyond this Life; therefore every +Creature dreads Death as the Dissolution of its Being, the Term not to +be exceeded, the End of All. How various and unreasonable soever our +Wishes may be, and how enormous the Multiplicity of our Desires, they +terminate in Life, and all the Objects of them are on this Side the +Grave.</p> + +<p>Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not +to be enjoy'd but by his Heirs, and enters into Agreements that shall +be binding for a Thousand Years.</p> + +<p>Cleo. All the Pleasure and Satisfaction that can arise from the +Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and +Advantages we wish to our Posterity are of the same Nature with those +which we would wish to our Selves if we were to live; and what we take +Care of is, that they shall be Rich, keep their Possessions, and that +their Estates, Authority and Prerogatives shall never diminish, but +rather encrease. We look upon Posterity as the Effect of which we are +the Cause, and we reckon our Selves as it were to continue in them.</p> + +<p>Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise +their Lives to Fame and a lasting Reputation, sure they have Wishes +beyond the Grave.</p> + +<p>Cleo. Tho' a Man should stretch and carry his Ambition to the End of +the World, and desire not to be forgot as long as that stood, yet the +Pleasure that arises from the Reflection on what shall be said of him +Thousands and Thousand of Years after, can only be enjoy'd in this +Life. If a vain Coxcomb, whose Memory shall die with him, can be but +firmly persuaded, that he shall leave an eternal Name, the Reflection +may give him as much Pleasure as the greatest Hero can receive from +reflecting on what shall really render him immortal. A Man, who is not +regenerated, can have no Notion of another World, or future happiness; +therefore his Longing after it cannot be very strong. Nothing can +affect us forcibly but what strikes the Senses, or such Things which +we are conscious of within. By the Light of Nature only, we are +capable of demonstrating to our Selves the necessity of a First Cause, +a Supreme Being; but the Existence of a Deity cannot be render'd more +manifest to our Reason, than his Essence is unknown and +incomprehensible to our Understanding.</p> + +<p>Hor. I don't see what you drive at.</p> + +<p>Cleo. I am endeavouring to account for the small Effect and little +Force, which Religion, and the Belief of future Punishments, may be of +to mere Man, unassisted with the Divine Grace. The Practice of nominal +Christians is perpetually clashing with the Theory they profess. +Innumerable Sins are committed in private, which the Presence of a +Child, or the most insignificant Person, might have hinder'd, by Men +who believe God to be omniscient, and never question'd his Ubiquity.</p> + +<p>Hor. But pray, come to the Point, the Origin of Honour.</p> + +<p>Cleo. If we consider, that men are always endeavouring to mend their +Condition and render Society more happy as to this World we may easily +conceive, when it was evident that Nothing could be a Check upon Man +that was absent, or at least appear'd not to be present, how Moralists +and Politicians came to look for Something in Man himself, to keep him +in Awe. The more they examin'd into Human Nature, the more they must +have been convinced, that Man is so Selfish a Creature, that, whilst +he is at Liberty, the greatest Part of his Time will always be +bestow'd upon himself; and that whatever Fear or Revenerence he might +have for an invisible Cause, that Thought was often jostled out by +others, more nearly relating to himself. It is obvious likewise, that +he neither loves nor esteems any Thing so well as he does his own +Individual; and that here is Nothing, which he has so constantly +before his Eyes, as his own dear Self. It is highly probable, that +skilful Rulers, having made these observations for some Time, would be +tempted to try if Man could not be made an Object of Reverence to +himself.</p> + +<p>Hor. You have only named Love and Esteem; they alone cannot produce +Reverence by your own Maxim; how could they make a man afraid of +himself?</p> + +<p>Cleo. By improving upon his Dread of Shame; and this, I am persuaded, +was the Case: For as soon as it was found out, that many vicious, +quarrelsome, and undaunted Men, that fear'd neither God nor Devil, +were yet often curb'd and visibly with-held by the Fear of Shame; and +likewise that this Fear of Shame might be greatly encreas'd by an +artful Education, and be made superiour even to that of Death, they +had made a Discovery of a real Tie, that would serve many noble +Purposes in the Society. This I take to have been the Origin of +Honour, the Principle of which has its Foundation in Self-liking; and +no Art could ever have fix'd or rais'd it in any Breast, if that +Passion had not pre-existed and been predominant there.</p> + +<p>Hor. But, how are you sure, that this was the Work of Moralists and +Politicians, as you seem to insinuate?</p> + +<p>Cleo. I give those Names promiscuously to All that, having studied +Human Nature, have endeavour'd to civilize Men, and render them more +and more tractable, either for the Ease of Governours and Magistrates, +or else for the Temporal Happiness of Society in general. I think of +all Inventions of this Sort, the same which told [4] you of +Politeness, that they are the joint Labour of Many, Human Wisdom is +the Child of Time. It was not the Contrivance of one Man, nor could it +have been the Business of a few Years, to establish a Notion, by which +a rational Creature is kept in Awe for Fear of it Self, and an Idol is +set up, that shall be its own Worshiper.</p> + +<p>[Footnote 4: Fable of the Bees, Part. II. page 132.]</p> + +<p>Hor. But I deny, that in the Fear of Shame we are afraid of our +Selves. What we fear, is the judgment of others, and the ill Opinion +they will justly have of us.</p> + +<p>Cleo. Examine this thoroughly, and you'll find, that when we covet +Glory, or dread Infamy, it is not the good or bad Opinion of others +that affects us with Joy or Sorrow, Pleasure or Pain; but it is the +Notion we form of that Opinion of theirs, and must proceed from the +Regard and Value we have for it. If it was otherwise, the most +Shameless Fellow would suffer as much in his Mind from publick +Disgrace and Infamy, as a Man that values his Reputation. Therefore it +is the Notion we have of Things, our own Thought and Something within +our Selves, that creates the Fear of Shame: For if I have a Reason, +why I forbear to do a Thing to Day, which it is impossible should be +known before to Morrow, I must be with-held by Something that exists +already; for Nothing can act upon me the Day before it has its Being.</p> + +<p>Hor. The Upshot is I find, that Honour is of the same Origin with +Virtue.</p> + +<p>Cleo. But the Invention of Honour, as a Principle, is of a much later +Date; and I look upon it as the greater Atchievement by far. It was an +Improvement in the Art of Flattery, by which the Excellency of our +Species is raised to such a Height, that it becomes the Object of our +own Adoration, and Man is taught in good Earnest to worship himself.</p> + +<p>Hor. But granting you, that both Virtue and Honour are of Human +Contrivance, why do you look upon the Invention of the One to be a +greater Atchievement than that of the other?</p> + +<p>Cleo. Because the One is more skilfully adapted to our inward Make. +Men are better paid for their Adherence to Honour, than they are for +their Adherence to Virtue: The First requires less Self-denial; and +the Rewards they receive for that Little are not imaginary but real +and palpable. But Experience confirms what I say: The Invention of +Honour has been far more beneficial to the Civil Society than that of +Virtue, and much better answer'd the End for which they were invented. +For ever since the Notion of Honour has been receiv'd among +Christians, there have always been, in the same Number of People, +Twenty Men of real Honour, to One of real Virtue. The Reason is +obvious. The Persuasions to Virtue make no Allowances, nor have any +Allurements that are clashing with the Principle of it; whereas the +Men of Pleasure, the Passionate and the Malicious, may all in their +Turns meet with Opportunities of indulging their darling Appetites +without trespassing against the Principle of Honour. A virtuous Man +thinks himself obliged to obey the Laws of his Country; but a Man of +Honour acts from a Principle which he is bound to believe Superiour to +all Laws. Do but consider the Instinct of Sovereignty that all Men are +born with, and you'll find, that in the closest Attachment to the +Principle of Honour there are Enjoyments that are ravishing to Human +Nature. A virtuous Man expects no Acknowledgments from others; and if +they won't believe him to be virtuous, his Business is not to force +them to it; but a Man of Honour has the Liberty openly to proclaim +himself to be such, and call to an Account Every body who dares to +doubt of it: Nay, such is the inestimable Value he sets upon himself, +that he often endeavours to punish with Death the most insignificant +Trespass that's committed against him, the least Word, Look, or +Motion, if he can find but any far-fetch'd reason to suspect a Design +in it to under-value him; and of this No body is allow'd to be a Judge +but himself. The Enjoyments that arise from being virtuous are of that +Nicety, that every ordinary Capacity cannot relish them: As, without +Doubt, there is a noble Pleasure in forgiving of Injuries, to +Speculative Men that have refin'd Notions of Virtue; but it is more +Natural to resent them; and in revenging one's self, there is a +Pleasure which the meanest Understanding is capable of tasting. It is +manifest then, that there are Allurements in the Principle of Honour, +to draw in Men of the lowest Capacity, and even the vicious, which +Virtue has not.</p> + +<p>Hor. I can't see, how a Man can be really virtuous, who is not +likewise a Man of Honour. A Person may desire to be Honest, and have +an Aversion to Injustice, but unless he has Courage, he will not +always dare to be just, and may on many Occasions be afraid to do his +Duty. There is no Dependance to be had on a Coward, who may be bully'd +into vicious Actions, and every Moment be frighten'd from his +Principle.</p> + +<p>Cleo. It never was pretended, that a Man could be Virtuous and a +Coward at the same Time, since Fortitude is the very First of the Four +Cardinal Virtues. As much Courage and Intrepidity as you please; but a +virtuous Man will never display his Valour with Ostentation, where the +Laws of God and Men forbid him to make Use of it. What I would +demonstrate, is, that there are many Allowances, gross Indulgences to +Human Nature in the Principle of Honour, especially of modern Honour, +that are always exclaim'd against by the Voice of Virtue, and +diametrically opposite to the Doctrine of <i>Christ.</i></p> + +<p>Hor. Yet the further we look back for these Seven or Eight Hundred +years, the more we shall find Honour and Religion blended together.</p> + +<p>Cleo. When Ignorance, for several Ages, had been successfully +encouraged and was designedly introduced to make Way for Credulity, +the Simplicity of the Gospel and the Doctrine of <i>Christ</i> were turn'd +into Gaudy Foppery and vile Superstition. It was then, that the Church +of <i>Rome</i> began openly to execute her deep-laid Plot for enslaving the +Laity. Knowing, that no Power or Authority can be established or long +maintain'd upon Earth without real Strength and Force of Arms, she +very early coax'd the Soldiery, and made all Men of Valour her Tools +by Three Maxims, that, if skilfully follow'd, will never fail of +engaging Mankind in our Favour.</p> + +<p>Hor. What are those, pray.</p> + +<p>Cleo. Indulging Some in their Vices, Humouring Others in their Folly, +and Flattering the Pride of All. The various Orders of Knighthood were +so many Bulwarks to defend the Temporals of the Church, as well +against the Encroachments of her Friends, as the Invasions of her +Enemies. It was in the Institutions of these Orders, that Pains were +taken by the grand Architects of the Church, to reconcile, in outward +Shew, the Principle of Honour with that of the Christian Religion, and +make Men stupidly believe, that the Height of Pride is not +inconsistent with the greatest Humility. In these Solemnities the +jugling Priests resolved to be kept out no where; had commonly the +greatest Share; continually blending Rites seemingly Sacred with the +Emblems of vain Glory, which made all of them an eternal Mixture of +Pomp and Superstition.</p> + +<p>Hor. I don't believe, that ever Any body set those Things in such a +Light besides your Self; but I see no Design, and the Priests gave +themselves a great Deal of Trouble for Nothing.</p> + +<p>Cleo. Yet it is certain, that, by this and other Arts, they made +themselves sure of the most dangerous Men; for by this Means the +boldest and even the most wicked became Bigots. The less Religion they +had, the more they stood in Need of the Church; and the farther they +went from God, the more closely they stuck to the Priests, whose Power +over the Laity was then the most absolute and uncontroul'd when the +Crimes of These were most flagrant and enormous.</p> + +<p>Hor. I believe, that among the Men of Honour Many were tainted with +Pride and Superstition at the same Time; but there were others in whom +superlative Bravery was united with the strictest Virtue.</p> + +<p>Cleo. All Ages have had Men of Courage, and all Ages have had Men of +Virtue; but the Examples of Those you speak of, in whom superlative +Bravery was united with the strictest Virtue, were always extremely +scarce, and are rarely to be met with, but in Legends and Romances, +the Writers of both which I take to have been the greatest Enemies to +Truth and sober Sense the World ever produc'd. I don't deny, that by +perusing them Some might have fallen in Love with Courage and Heroism, +others with Chastity and Temperance, but the Design of both was to +serve the Church of <i>Rome</i>, and with wonderful Stories to gain the +Attention of the Readers, whilst they taught Bigotry, and inured them +to believe Impossibilities. But what I intended was to point at the +People that had the greatest Hand in reconciling, to outward +Appearance, the Principle of Honour with that of the Christian +Religion, the Ages This was done in, and the Reasons for which it was +attempted. For it is certain, that by the Maxims I named, the Church +made her self sure of Those who were most to be fear'd. Do but cast +your Eyes on the childish Farces, some Popes have made great Men the +chief Actors in, and the apish Tricks they made them play, when they +found them intoxicated with Pride, and that at the same Time they were +Believers without Reserve. What Impertinence of tedious Ceremonies +have they made the greatest Princes submit to, even such as were noted +for being cholerick and impatient! What Absurdities in Dress have they +made them swallow for Ornaments and Marks of Dignity! If in all these +the Passion of Self-liking had not been highly gratify'd as well as +play'd upon, Men of Sense could never have been fond of them, nor +could they have been of that Duration; for many of them are still +remaining even in Protestant Countries, where all the Frauds of Popery +have been detected long ago; and such Veneration is paid to some of +them, that it would hardly be safe to ridicule them. It is amazing to +think, what immense Multitudes of Badges of Honour have been invented +by Popery, that are all distinct from the Rest, and yet have Something +or other to shew, that they have a Relation to Christianity. What a +vast Variety of Shapes, not resembling the Original, has the poor +Cross Cross been tortur'd into! How differently has it been placed and +represented on the Garments of Men and Women, from Head to Foot! How +inconsiderable are all other Frauds that Lay-Rogues now and then have +been secretly guilty of, if you compare them to the bare-fac'd Cheats +and impudent Forgeries, with which the Church of <i>Rome</i> has constantly +imposed upon Mankind in a triumphant Manner! What contemptible Baubles +has that Holy Toy-shop put off in the Face of the Sun for the richest +Merchandize! She has bribed the most Selfish and penetrating +Statesmen, with empty Sounds, and Titles without Meaning. The most +resolute Warriours She has forced to desist from their Purposes, and +do her dirty Work against their own Interest. I shall say Nothing of +the Holy War; how often the Church has kindled and renew'd it, or what +a Handle She made of it to raise and establish her own Power, and to +weaken and undermine that of the Temporal Princes in Christendom. The +Authority of the Church has made the greatest Princes and most haughty +Sovereigns fall prostrate before, and pay Adoration to the vilest +Trumpery, and accept of, as Presents of inestimable Worth, despicable +Trifles, that had no Value at all but what was set upon them by the +Gigantick Impudence of the donors, and the childish Credulity of the +Receivers, the Church misled the Vulgar, and then made Money of their +Errors. There is not an Attribute of God, and hardly a Word in the +Bible, to which she gave not some Turn or other, to serve her Worldly +Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms; +and the Priests forged Apparitions to shew the Power they pretended +to, of laying Spirits, and casting out Devils. To make accused +Persons, sometimes by Ordeal, at others by single Combat, try the +Justice of their Cause, were both Arrows out of her Quiver; and it is +from the latter, that the Fashion of Duelling took its Rise. But those +single Combats at first were only fought by Persons of great Quality, +and on some considerable Quarrel, when they ask'd Leave of the +Sovereign to decide the Difference between them by Feats of Arms; +which being obtain'd, Judges of the Combat were appointed, and the +Champions enter'd the List with great Pomp, and in a very solemn +Manner. But as the Principle of Honour came to be very useful, the +Notions of it, by Degrees, were industriously spread among the +Multitude, till at last all Swords-men took it in their Heads, that +they had a right to decide their own Quarrels, without asking any +Body's Leave. Two Hundred Years ago——</p> + +<p>Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of +Importance requires my Presence. It is an Appointment which I had +entirely forgot when I came hither. I am sure I have been staid for +this Half Hour.</p> + +<p>Cleo. Pray, <i>Horatio</i>, make no Apologies. There is no Company I love +better than I do yours when you are at Leisure; but——</p> + +<p>Hor. You don't stir out I know; I shall be back again in Two Hours +Time.</p> + +<p>Cleo. And I shall be at Home for No body but your Self.</p> + + + +<h2>The Second Dialogue Between <i>Horatio</i> and <i>Cleomenes</i>.</h2> + + +<p>Horatio. I Believe I am within my Time.</p> + +<p>Cleo. By above Ten Minutes.</p> + +<p>Hor. When I came back in the Chair, I was thinking how artfully, all +this Afternoon, you avoided saying any Thing of Honour, as it relates +to the Fair Sex. Their Honour, you know, consists in their Chastity, +which is a real Virtue in your own Sense, not to be practis'd without +palpable Self-denial. To make a Vow of perpetual Virginity, and to be +resolute enough, never to break it, is a Task not to be perform'd +without the utmost Mortification to Flesh and Blood, especially in +handsome clever Women that seem to be made for Love, as you and I have +seen a great many in the Nunneries in <i>Flanders</i>. Self-liking or Pride +have Nothing to do there; for the more powerfully that Passion +operates in either Men or Women, the less Inclination they'll shew to +be mew'd up in a Cloyster, where they can have None but their own Sex +to converse with.</p> + +<p>Cleo. The Reason why I said Nothing of Honour as it relates to the +fair Sex, was because we had spoke of it already in a former +Conversation; by the same Token, that I told you then, that [5] <i>the +Word Honour, I mean, the Sence of it, was very whimsical, and the +Difference in the Signification so prodigious, according as the +Attribute was either applied to a Man, or to a Woman, that neither +shall forfeit their Honour, tho' each should be guilty, and openly +boast of what would be the other's greatest Shame.</i></p> + +<p>[Footnote 5: Fable of the Bees, part II. page 128.]</p> + +<p>Hor. I remember it, and it is true. Gallantry with Women, is no +Discredit to the Men, any more than Want of Courage is a Reproach to +the Ladies. But do you think this is an Answer to what I said?</p> + +<p>Cleo. It is an Answer to your Charge against me of making Use of an +Artifice, which, I declare to you, never enter'd into my Head. That +the Honour of Women in general, is allow'd to consist in their +Chastity, is very true; the Words themselves have been made Use of as +Synonimous even among the Ancients: But this, strictly speaking, ought +only to be understood of Worldly Women, who act from Political Views, +and at best from a Principle of Heathen Virtue. But the Women you +speak of among the Christians, who, having vow'd a perpetual +Virginity, debar themselves from sensual Pleasures, must be set on, +and animated by a higher Principle than that of Honour. Those who can +voluntarily make this Vow in good Humour and Prosperity, as well as +Health and Vigour, and keep it with Strictness, tho' it is in their +Power to break it, have, I own with you, a Task to perform, than which +Nothing can be more mortifying to Flesh and Blood. Self-liking or +Pride, as you say, have Nothing to do there. But where are these Women +to be found?</p> + +<p>Hor. I told you; in the Religious Houses.</p> + +<p>Cleo. I don't believe there is one in a Thousand that answers the +Character you gave of them. Most Nuns are made whilst they are very +young, and under the Tuition of others; and oftner by Compulsion than +their own Choice.</p> + +<p>Hor. But there are Women grown, who take the Veil voluntarily, when +they are at their own Disposal.</p> + +<p>Cleo. Not many, who have not some substantial Reason or other for it, +that has no Relation to Piety or Devotion; such as the Want of a +Portion suitable to their Quality; Disappointments or other +Misfortunes in the World. But to come to the Point. There are but two +Things which, in Celibacy, can make Men or Women, in Youth and Health, +strictly comply with the Rules of Chastity; and these are Religion, +and the Fear of Shame. Good Christians, that are wholly sway'd by the +Sense of a Religious Duty, must be supernaturally assisted, and are +Proof against all Temptations. But These have always been very scarce, +and there are no Numbers of them any where, that one can readily go +to. It would perhaps be an odious Disquisition, whether, among all the +young and middle-aged Women who lead a Monastick Life, and are +secluded from the World, there are Any that have, abstract from all +other Motives, Religion enough to secure them from the Frailty of the +Flesh, if they had an Opportunity to gratify it to their Liking with +Impunity. This is certain, that their Superiors, and Those under whose +Care these Nuns are, seem not to entertain that Opinion of the +Generality of them. They always keep them lock'd up and barr'd; suffer +no Men to converse with them even in Publick, but where there are +Grates between them, and not even then within Reach of one another: +And tho' hardly a Male Creature of any Kind is allow'd to come near +them, yet they are ever suspicious of them, pry into their most Secret +Thoughts, and keep constantly a watchful Eye over them.</p> + +<p>Hor. Don't you think this must be a great Mortification to young +Women?</p> + +<p>Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which +was the Thing you spoke of. The Mortifitation which they feel is like +that of Vagabonds in a Work-House: There is no Virtue in the +Confinement of either. Both are dissatisfied, without Doubt, but it is +because they are not employ'd to their Liking; and what they grieve +at, is, that they can't help themselves. But there are Thousands of +vain Women, whom no Thoughts of Futurity ever made any Impression +upon, that lead single Lives by Choice, and are at the same Time +careful of their Honour to the greatest Nicety, in the Midst of +Temptations, gay sprightly Women, of amorous Complexions, that can +deny a passionate, deserving Lover, whose Person they approve of and +admire, when they are alone with him in the dark; and all this from no +better Principle than the Fear of Shame, which has its Foundation in +Self-liking, and is so manifesty derived from that and no other +Passion. You and I are acquainted with Women, that have refused +Honourable Matches with the Men they loved, and with whom they might +have been Happy, if they themselves had been less intoxicated with +Vanity.</p> + +<p>Hor. But when a Woman can marry, and be maintain'd suitably to her +Quality, and she refuses a Man upon no other Score, than that his +Fortune, or his Estate, are not equal to her unreasonable Desires, the +Passion she acts from is Covetousness.</p> + +<p>Cleo. Would you call a Woman covetous, who visibly takes Delight in +Lavishness, and never shew'd any Value for Money when She had it: One +that would not have a Shilling left at the Year's End, tho' she had +Fifty Thousand Pounds coming in? All Women consult not what is +befitting their Quality: What many of them want is to be maintain'd +suitably to their Merit, their own Worth, which with great Sincerity +they think inestimable and which consequently no Price can be equal +to. The Motive therefore of these Women is no other, than what I have +call'd it, their Vanity, the undoubted Offspring of Self-liking, a +palpable Excess, an extravagant Degree of the Passion, that is able to +stifle the loudest Calls of Nature, and with a high Hand triumphs over +all other Appetites and Inclinations. What Sort of Education now do +you think the fittest to furnish and fill young Ladies with this high +Esteem for themselves and their Reputation, which, whilst it subsists +and reigns in them, is an ever-watchful and incorruptible Guardian of +their Honour? Would you mortify or flatter; lessen or increase in them +the Passion of Self-liking, in order to preserve their Chastity? In +short, which of the Two is it, you would stir up and cultivate in them +if you could, Humility or Pride?</p> + +<p>Hor. I should not try to make them Humble, I own: And now I remember, +that in our Third Conversation, speaking of raising the Principle +Honour in both Sexes, you gave some plausible Reasons why [6] Pride +should be more encourag'd in Women than in Men. So much for the +Ladies. I shall now be glad to hear what you have to add further +concerning Honour, as it relates to Men only, and requires Courage. +When I took the Freedom to interupt you, you was saying Something of +Two Hundred Years ago.</p> + +<p>[Footnote 6: Fable of the Bees part II. p. 126.]</p> + +<p>Cleo. I was then going to put you in Mind, that Two Hundred Years ago +and upward, as all Gentlemen were train'd up to Arms, the Notions of +Honour were of great Use to them; and it was manifest, that never any +Thing had been invented before, that was half so effectual to create +artificial Courage among Military Men. For which Reason it was the +Interest of all politicians, among the Clergy, as well as the Laity, +to cultivate these Notions of Honour with the utmost Care, and leave +no stone unturn'd to make Every body believe the Existence and Reality +of such a Principle; not among Mechanicks, or any of the Vulgar, but +in Persons of high Birth, Knights, and others of Heroick Spirit and +exalted Nature. I can easily imagine, how, in a credulous, ignorant +Age, this might be swallow'd and generally receiv'd for Truth; nor is +it more difficult to conceive, how illiterate Men and rude Warriours, +altogether unacquainted with Human Nature, should be so far imposed +upon by such Assertions, as to be fully persuaded, that they were +really posses'd of; and actually animated by such a Principle, +constantly ascribing to the Force and Influence of it every Effort and +Suggestion they felt from the Passion of Self-liking. The Idol it self +was finely dress'd up, made a beautiful Figure, and the Worship of it +seem'd to require Nothing, that was not highly commendable and most +beneficial to Society. Those who pretended to pay their Adoration to +it, and to be true Votaries of Honour, had a hard Task to perform. +They were to be Brave and yet Courteous, Just, Loyal, and the +Protectors of Innocence against Malice and Oppression. They were to be +the profess'd Guardians of the Fair; and chaste, as well as profound +Admirers of the Sex: But above all, they were to be Stanch to the +Church, implicite Believers, zealous Champions of the Christian Faith, +and implacable Enemies to all Infidels and Hereticks.</p> + +<p>Hor. I believe, that between Two and Three Hundred Years ago, Bigotry +was at the greatest Height.</p> + +<p>Cleo. The Church of <i>Rome</i> had, long before that Time, gain'd such an +Ascendant over the Laity, that Men of the highest Quality stood in Awe +of the least Parish-Priest. This made Superstition fashionable; and +the most resolute Heroes were not ashamed to pay a blind Veneration to +every Thing which the Clergy was pleased to call Sacred. Men had an +entire Confidence in the Pope's Power; his blessing of Swords, +Armours, Colours and Standards; and No body doubted of the Influence, +which Saints and Angels had upon Earth, the miraculous Virtue of +Relicks, the Reality of Witches and Enchantments, the Black Art, or +that Men might be made invulnerable.</p> + +<p>Hor. But the Ignorance of those Days notwithstanding, you believe, +that there were Men of that strict Honour, you have been speaking of.</p> + +<p>Cleo. Men of Honour, I told you, were required and supposed to be +possess'd of those Qualities; and I believe, that several endeavour'd +to be, and some actually were such, as far as Human Frailty would let +them; but I believe likewise, that there were others, who gain'd the +Title, by their Undauntedness only, and had but a small Stock of any +other Virtue besides; and that the Number of these was always far the +greatest. Courage and Intrepidity always were, and ever will be the +grand Characteristick of a Man of Honour: It is this Part of the +Character only, which it is always in our Power to demonstrate. The +best Friend a King has, may want an Opportunity to shew his Loyalty: +So a Man may be just and chaste, and yet not be able to convince the +World that he is so; but he may pick a Quarrel, and shew, that he +dares to Fight when he pleases, especially if he converses with Men of +the Sword. Where the Principle of Honour was in high Esteem, Vanity +and Impatience must have always prompted the most proud and forward to +seek after Opportunities of Signalizing themselves, in order to be +stiled Men of Honour. This would naturally occasion Quarrelling and +Fighting, as it did and had frequently done before the Time I speak +of. As Duelling was made a Fashion, the Point of Honour became, of +Course, a common Topick of Discourse among the best bred Men: By this +Means the Rules for Quarrelling and Ponctilio in Behaviour, which at +first were very uncertain and precarious, came to be better +understood, and refin'd upon from Time to Time, till, in the Beginning +of the last Century, the Sence of Honour was arrived to such a Degree +of Nicety all over <i>Europe</i>, especially in <i>France</i>, that barely looking +upon a Man was often taken for an Affront. The Custom of Duelling, by +this, was become to universal in that Kingdom, that the Judges +themselves thought it dishonourable to refuse a Challenge. <i>Henry</i> IVth. +seeing the best Blood of France so often sacrific'd to this Idol, +endeavour'd to put a Stop to it, but was not able; and the several +Edicts made in 1602 and 1609 were fruitless. The Resolutions of +Parliament likewise, made in the Reign of <i>Lewis</i> XIIIth. were as +ineffectual: the First Check that was given to Duelling, was in the +Minority of <i>Lewis</i> XIVth, and from the Method by which it was prevented +at last, it is evident, that Honour is an Idol, by Human Contrivance, +rais'd on the Basis of Human Pride.</p> + +<p>Hor. The Method by which a Stop was put to it, was strictly to punish +and never to pardon Any that either sent or accepted of Challenges, +whether they fought or not.</p> + +<p>Cleo. This was not trusted to only. An Edict was publish'd in the Year +1651, by which Courts of Honour were erected throughout the Kingdom, +with Gentlemen Commissioners in every Bailiwick, that were to have +Advice of, and immediately to interpose in all Differences that might +arise between Gentlemen. The Difficulty they labour'd under was, that +they would abolish the Custom of Duelling without parting with the +Notions of Honour; destroying of which must have been certain Ruin to +a warlike Nation, that once had received them; and therefore they +never design'd, that the Worship of the Idol should cease, but they +only try'd, whether it was not to be satisfied with less valuable +Victims, and other Sacrifices besides human Blood. In the Year 1653, +<i>Lewis</i> XIV. set forth another Declaration against Duels; in which +having made some Additions to his former Edict, he commands the +Marshals of <i>France</i> to draw up a Regulation touching the Satisfactions +and Reparations of Honour, which they should think necessary for the +several Sorts of Offences. This Order was immediately obey'd, and +nineteen Articles were drawn up and publish'd accordingly. In these, +calling a Man Fool, Coward, or the Like, was punish'd with a Month's +Imprisonment; and after being released, the Offender was to declare to +the Party so offended, that he had wrongfully and impertinently +injur'd him by outragious Words, which he own'd to be false, and ask'd +him to forgive. Giving one the Lie, or threatning to beat him, was two +Month's Imprisonment, and the Submission to be made afterwards yet +more humble than the foregoing. For Blows, as striking with the Hand, +and other Injuries of the same Nature, the Offender was to lye in +Prison Six Months, unless, at the Request of the offended, half of +that Time was chang'd into a pecuniary Mulct, that might not be under +Fifteen Hundred Livres, to be paid before he was set at Liberty, for +the Use of the Nearest Hospital to the Abode of the offended; after +which, the Offender was to submit to the same Blows from the offended, +and to declare by Word of Mouth, and in Writing, that he had struck +him in a Brutish Manner, and beg'd him to pardon and forget that +Offence.</p> + +<p>Hor. What Mortal could submit to such Condescensions?</p> + +<p>Cleo. For Caning, or Blows given with a Stick, the Punishment was +still more severe; and the Offender was to beg pardon upon his Knees.</p> + +<p>Hor. I should have no great Opinion of a Man's Honour, who would not +chuse to Die rather than comply with such Demands.</p> + +<p>Cleo. Several thought as you do, and were hang'd for their Pains. But +what Need a Man come to those Extremes, when he could have +Satisfaction for any real Offence that might provoke him? For the +Articles took Notice of, and made ample Provisions against all Manner +of Injuries, from the most trifling Offences to the highest Outrages, +and were very severe against all those that should refuse to submit to +the Penalties imposed. The Marshals of <i>France</i> remain'd the Supreme +Judges in all these Matters; and under them acted the Governours and +Lieutenants General of Provinces, in whose Absence the Gentlemen +Commissioners in every Bailiwick, having Power to call the Officers of +Justice to their Assistance, were to take all provisional Care +imaginable; so that no Lawyers or Mechanicks had a Hand in composing +any Differences concerning the Point of Honour.</p> + +<p>Hor. All these Things, we'll say, are wisely contriv'd; but in +complaining first there is a meanness which a Man of Honour cannot +stoop to.</p> + +<p>Cleo. That the Instinct of Sovereignty will always bid Men revenge +their own Wrongs, and do Justice to themselves, is certain. But I +wanted, to shew you the Equivalent, that wise Men substituted in the +Room of Dueling, and which Men of unqueston'd Honour took up with. The +Scheme was contrived by Men of tried Valour, whose Example is always +of great Weight: Besides, from the Nature of the Remedies that were +applied to the Evil, it must always follow, that those who had given +the greatest Proofs of their Courage, would be the most ready to +subscribe to those Articles.</p> + +<p>Hor. In our last Conversation but one you told me, that [7] all Laws +pointed at, and tally'd with some Frailty or Passion in our Nature; +pray, what is it that these Laws of Honour tally with?</p> + +<p>[Footnote 7: Fable of the Bees, part II. page 318.]</p> + +<p>Cleo. It is self-evident, that they point at Self-liking and the +Instinct of Sovereignty. But what is singular in these Laws is, that +in their Operation they are the reverse of all others.</p> + +<p>Hor. I don't understand you.</p> + +<p>Cleo. All other Precepts and Commandments are visibly labouring to +restrain the Passions, and cure the Imperfections of our Nature; but +these Regulations of Honour are endeavouring to prevent Mischief, by +soothing and flattering the Frailties they point at. In Offences +against a Man's Honour, Pardon is not ask'd of God or the King, but of +him who receiv'd the Affront. It is he, therefore, whom all the +Address and Homage are paid to: He is the Idol that is kneel'd to, and +the only Sovereign that can forgive the Trespasses committed against +himself. The Punishment of the first Aggressor, you see, is altogether +a Compliment to the Person offended, whose Wrath the Law is so far +from blaming, that it justifies it, and gives him an Opportunity of +indulging it by the Indignity it puts upon the Offender. The real +Mischief is not apprehended from the Offender, but the Person +offended; and therefore it is him, whom the Law coaxes and wheedles +into good Humour, by offering him a Reparation that shall be equally +honourable with what he would chuse, tho' less prejudicial to the +Society. What the Law promises is a Tribute to the same Passion which +he wants to gratify, a Sacrifice to the Idol which he himself adores. +Should Any one personate these Laws, and, representing the Sentiments +on those who made them, speak to a Man of Honour, who had receiv'd an +Affront, an Officer of the Guards, we'll say, who had been call'd Fool +by his Equal, the Purport of the Discourse would be this: You are very +much in the Right, Sir, to be highly incensed against the Man who +dared to call you Fool, you that are a Man of Honour, to whom, as +such, the whole World ought to pay the highest Esteem. You have not +only an undoubted Right to do your Self justice, and revenge the +Affront that has been given you; but there is likewise such a +Necessity of your resenting it, that if you could tamely put up the +Injury you have receiv'd, and neglect demanding Satisfaction, you +would deserve to be branded with Ignominy, and all Men of Honour would +justly refuse ever to converse with you for the future. But the +Person, whom you have this Affair with, being likewise a Man of +Honour, it is greatly to be fear'd, that upon your demanding +Satisfaction of him, a Battle will ensue, which, between two Persons +who value their Honours a Thousand Times more than their Lives, will +probably be fatal to one, if not to both; you are therefore earnestly +desired by the King himself, that for his Sake you would make some +Alteration in the Manner of taking that Satisfaction which you ought +to receive; and the Marshals of <i>France</i> have not only given it under +their Hands, that the Equivalents, which they have proposed for +Fighting, will be as entire a Reparation to your Honour as can be +obtain'd by Arms; but moreover they have promised and engaged their +Honours, that in Cases of Affronts they will take up and content +themselves with the same Equivalents, and on all Occasions submit to +the same Regulations, which you are now desired to follow. And that it +may appear, how highly reasonable this Request is; you are likewise +desired to take the following Remonstrance into your Consideration: +That the Valour and Steadiness of Men of Honour: are the grand Support +of all States and Kingdoms, is a Truth not to be denied; and that not +only the Peace and Tranquility, and all the Blessings we enjoy, but +likewise the King's Crown and Safety would be precarious without them, +is as unquestionable. For this Reason all wise Princes, Magistrates +and Governours, will ever take all imaginable Care, on the one Hand, +to cultivate and encourage the most noble Principle of Honour, and, on +the other, to encrease the Numbers of the worthy Posessors of it, by +favouring and on all Occasions shewing them the most tender Affection, +as well as highest Esteem. It is easy then to be imagin'd, that a +Monarch, who loves his People, and has the Interest of his Nation at +Heart, must be sensibly afflicted to see it become a common Practice +for such valuable Men to destroy one another, and behold that Bravery +and Spirit, which should only be made Use of against the Enemies of +the Country, hourly employ'd and lavish'd away in private Quarrels, +that can have no other Tendency that the weakening of the Kingdom, and +which, if suffer'd to go on, must compleat its Ruin.</p> + +<p>Hor. You make these Laws speak very notably.</p> + +<p>Cleo. I have said Nothing but what is certainly imply'd in them. Every +Man in <i>France</i> knew, that the chief Motive of all those Edicts against +Duelling, was the Loss of the brave Men that was sustain'd by that +Custom. The Sinfulness of it was the least Consideration.</p> + +<p>Hor. There, I believe, you wrong them, for I have seen some of these +Edicts, where Duelling is call'd an Antichristian Practice, which God +was highly offended at.</p> + +<p>Cleo. In wording of the Edicts, indeed, some such Thing was put in for +Form's Sake; but the Regulations themselves, by which the Men of +Honour were to walk, were openly Antichristian; and in some Cases, +instead of Teaching Men to forgive those that had trespas'd against +them, they obliged and forced the Offended to shew their Resentment, +tho' they would rather not, and desired to be excused.</p> + +<p>Hor. Where the Affront was very heinous, I know what you say is true. +But you set these Things in a strange Light. I can make the same +Glosses upon our Laws, which oblige me to prosecute a Man that has +robb'd me, if I can catch him, whether I will or not; and he shall be +hang'd, tho' I forgive him the Injury, and even would beg his Life.</p> + +<p>Cleo. There is a vast Difference between the two Cases, a Robbery, and +an Affront: No body hinders you from forgiving a Man that robb'd you; +but notwithstanding your pardoning him, he is punish'd for acting +against the Laws; therefore his Offence is against the King, who is +the Guardian and Superintendant of them. And No body but the King can +pardon the Trespasses that are committed against his Crown and +Dignity. Whoever robs you, must be hang'd, because he robb'd, not +because he robb'd YOU in particular: Tho' you are bound to prosecute +him for Robbing you, yet the Injury is reckon'd as done to the +Publick; and you become a Criminal your Self, if you connive at his +Escape, tho' he restor'd to you what he had robb'd you of. But in the +Case of an Affront the Injury is reckon'd to be done to him only who +receiv'd it. His Anger, as I said before, is thought to be just, and +his Resentment reasonable, till an ample Satisfaction be made him; +therefore it is He who is to be appeas'd, and He only who is to be +applied to. The Laws that were compiled by the Marshals of <i>France</i>, +don't pretend to mend the Heart, and lay no greater Restraint on the +Spirit of Revenge, than Matrimony does on the Desire of Procreation; +on the Contrary, they flatter the Frailty, and are administring to the +Haughtiness of the offended: They are so far from denying him his +Demands, or refusing to give him Satisfaction for the Affront, that +they appoint it by Authority; in the ordering of which they make such +ample Provisions for the Gratification of his Pride, as no reasonable +Man could ever think of without blushing. The only Thing they oblige +him to is, that he shall take the Satisfaction in such a Manner, as +shall be most safe to himself, and least detrimental to the Publick. +Now if you will consider first, that those who made these Regulations +were Men of undoubted Honour, who hourly feeling the Force of it +within themselves, were perfectly well acquainted with the Principle +which it is built upon; and secondly, that the profound Humility of +the Offender, and his asking Pardon of the offended, are two main +Points in the repairing of Honour, necessary <i>postulata</i>, without which +those knowing Judges thought it impossible, that an Affront could be +forgiven: If, I say, you'll consider these two Things, you'll see +plainly, what Passion in Human Nature it is, which those Laws of +Honour tally'd with, and likewise that it is true, what I have +asserted of them, that instead of reproving, curbing, or diminishing +the Frailty that is offensive, which seems to be the Intention of all +other Laws, their Aim is to prevent Mischief and do Service to the +Civil Society, by approving of, cherishing, and indulging that very +Passion, from which the Evil they would prevent can only proceed.</p> + +<p>Hor. You think those Regulations were effectual, and yet you seem to +dislike them.</p> + +<p>Cleo. I dislike them because they are destructive to Religion; and if +a Minister of the Gospel was to dissuade and deter Men from Duelling +he would do it in quite another Manner. By a Minister of the Gospel I +don't mean a Philosophizing Divine, or a polite Preacher, but a +sincere Follower of the Apostles, a down-right Christian. He would, in +the First Place, insist upon it, that Forgiving of Injuries was a +Christian Duty never to be dispens'd with; because it is made the +Condition on which we are taught to beg Pardon for our own Offences. In +the Second, he would demonstrate that no Man is ever to revenge +himself, how highly and how atrociously soever he might have been +injured. If ever he heard of a Man's sending a Challenge for having +been call'd Fool, or other verbal Injuries, he would reprove his +Frowardness and Want of Temper, for resenting such Trifles as the Law +of his Country thought it not worthy to take Notice of. He would +appeal to his Reason, and ask him, whether he could think, that the +Affront he complain'd of, was a sufficient Cause to take away a Man's +Life. He would represent to him the Heinousnesss of Murder, God's +express Command against it; his Justice, his Wrath, his Vengeance when +provok'd. But if all these could not divert the Dueller from his +Purpose, he would attack his stubborn Heart in its inmost Recesses, +and forget Nothing of what I told you on the Subject in our Second and +Third Conversation. He would recommend to him the Fable of the <i>Bees</i>, +and, like that, he'd dissect and lay open to him the Principle of +Honour, and shew him, how diametrically opposite the Worship of that +Idol was to the Christian Religion; the First consisting in openly +cherishing and feeding that very Frailty in our Nature, which the +latter strictly commands us with all our Might to conquer and destroy. +Having convinced him of the substantial Difference and Contrariety +between these Two Principles, he would display to him, on the one +Hand, the Vanity of Earthly Glory, and the Folly of Coveting the +Applause of a Sinful World; and, on the other, the Certainty of a +Future State, and the Transcendency of everlasting Happiness over +every Thing that is perishable. From such Remonstrances as these the +good, pious Man would take an Opportunity of exhorting him to a +Christian Self-denial, and the Practice of real Virtue, and he would +earnestly endeavour to make him sensible of the Peace of Conscience +and solid Comforts that are to be found in Meekness and Humility, +Patience, and an entire Resignation to the Will of God.</p> + +<p>Hor. How long, pray, do you intend to go on with this Cant?</p> + +<p>Cleo. If I am to personate a Christian Divine, who is a sincere +Believer, you must give me Leave to speak his Language.</p> + +<p>Hor. But if a Man had really such an Affair upon his Hands, and he +knew the Person, he had to do with, to be a resolute Man that +understood the Sword, do you think he would have Patience or be at +Leisure to hearken to all that puritanical Stuff, which you have been +heaping together? Do you think (for that is the Point) it would have +any Influence over his Actions?</p> + +<p>Cleo. If he believ'd the Gospel, and consequently future Rewards and +Punishments, and he likewise acted consistently with what he believ'd, +it would put an entire Stop to all, and it would certainly hinder him +from fending or accepting of Challenges, or ever engaging in any Thing +relating to a Duel.</p> + +<p>Hor. Pray now, among all the Gentlemen of your Acquaintance, and such +as you your Self should care to converse with, how many are there, do +you think, on whom the Thoughts of Religion would have that Effect?</p> + +<p>Cleo. A great many, I hope.</p> + +<p>Hor. You can hardly forbear laughing, I see, when you say it; and I am +sure, you your Self would have no Value for a Man whom you should see +tamely put up a gross Affront: Nay, I have seen and heard Parsons and +Bishops themselves laugh at, and speak with Contempt of pretended +Gentlemen, that had suffer'd themselves to be ill treated without +resenting it.</p> + +<p>Cleo. What you say of my self, I own to be true; and I believe the +same of others, Clergymen as well as Laymen. But the Reason why Men, +who bear Affronts with Patience, Are so generally despised is, because +Every body imagines, that their Forbearance does not proceed from a +Motive of Religion, but a Principle of Cowardice. What chiefly induces +us to believe this, is the Knowledge we have of our selves: We are +conscious within of the little Power which Christianity has over our +Hearts, and the small Influence it has over our Actions. Finding our +own Incapacity of subduing strong Passions, but by the Help of others +that are more violent, we judge of others in the same Manner: And +therefore when we see a vain, worldly Man gain such a Conquest over +his known and well establish'd Pride, we presently suspect it to be a +Sacrifice which he makes to his Fear; not the Fear of God, or +Punishment in another World, but the Fear of Death, the strongest +Passion in our Nature, the Fear that his Adversary, the Man who has +affronted him, will kill him, if he fights him. What confirms us in +this Opinion is, that Poltrons shew no greater Piety or Devotion than +other People, but live as voluptuously and indulge their Pleasures as +much, at least, as any other of the <i>beau monde</i>. Whereas a good +Christian is all of a Piece; his Life is uniform; and whoever should +scruple to send or to accept of a Challenge for the Love of God, or +but from a Fear of his Vengeance, depend upon it, he would have that +same Fear before his Eyes on other Occasions likewise: And it is +impossible that a Religious Principle, which is once of that Force, +that it can make a Man chuse to be despis'd by the World, rather than +he would offend God, should not only not be conspicuous throughout his +Behaviour, but likewise never influences the Rest of his Actions at +any other Time.</p> + +<p>Hor. From all this it is very plain, that there are very few sincere +Christians.</p> + +<p>Cleo. I don't think so, as to Faith and Theory; and I am persuaded, +that there are great Numbers in all Christian Countries, who sincerely +believe the Bible to be the Word of God, and the old as well as new +Testament to be a Revelation from Heaven: But as to Works and Practice +I am of your Opinion; and I not only believe, that there are very few +sincere and real Christians in their Lives and Conversation, for that +is a difficult Task, but I believe likewise, that there are very Few +who are sincere in endeavouring to be so, or even in desiring to be +real Christians. But this is no Argument against Christianity, or the +Reasonableness of its Doctrine.</p> + +<p>Hor. I don't say it is. But as the Principle of Honour, whatever +Origin it had, teaches Men to be just in all their Dealings, and true +to their Engagements, and there are considerable Numbers in every +civiliz'd Nation, who really take Delight in this Principle, and in +all their Actions are sway'd and govern'd by it, must you not allow, +that such a Principle, let it be owing to Education, to Flattery, to +Pride, or what you please, is more useful to Society than the best +Doctrine in the World, which None can live up to, and but Few +endeavour to follow?</p> + +<p>Cleo. Tho' those who are deem'd to be Men of Honour, are far from +being all really virtuous, yet I can't disprove, that the Principle of +Honour, such as it is, does not fully as much Good to Society as +Christianity, as it is practised; I say, to Society, and only in +respect to Temporals; but it is altogether destructive as to another +World: And as the greatest Happiness upon Earth to a good Christian, +is a firm Belief, and well grounded Hope, that he shall be Happy in +Heaven, so a Man who believes the Gospel, and pretends to value +everlasting Happiness beyond any Thing of shorter Duration, must act +inconsistently with himself unless he adheres to the Precepts of +Christianity, and at the same Time explodes the Principle of Honour, +which is the very Reverse of it.</p> + +<p>Hor. I own, that in the Light you have put them, they seem to be, as +you say, diametrically opposite.</p> + +<p>Cleo. You see, that those who act from a Principle of Religion, fairly +attack the Heart, and would abolish Duelling and all other Mischief, +by restraining, conquering, and destroying of Pride, Anger, and the +Spirit of Revenge; but these Passions are so necessary to Society for +the Advancement of Dominion and worldly Glory, that the Great and +Ambitious could not do without them in a Warlike Nation. Those who +compiled in <i>France</i> the Regulations we have been speaking of, were well +aware of this: They judged from what they felt within, and knew full +well, that take away Pride, and you spoil the Soldier; for it is as +impossible to strip a Man of that Passion, and preserve in him his +Principle of Honour, as you can leave him his Bed after you have taken +away the Feathers. A peaceful Disposition and Humility are not +Qualities more promising in the Day of Battle, than a contrite Heart +an broken Spirit are Preparatives for Fighting. In these Regulations, +so often mention'd, it is plainly to be seen, what Pains and Care were +taken, not to arraign, or lay the least Blame upon the Principle of +Honour, tho' the Kingdom groan'd under a Calamity which visibly arose +from, and could be the Effect of no other Cause than that very +Principle.</p> + +<p>Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of +Custom; and therefore the Marshals of <i>France</i> were in the Right not to +depreciate or run the least Risque of destroying or lessening the +Principle of Honour, which, I am confident, has been a greater Tie +upon Men than any Religion whatever.</p> + +<p>Cleo. It is impossible that there should be a greater Tie, a stronger +Barrier against Injustice, than the Christian Religion, where it is +sincerely believ'd, and Men live up to that Belief. But if you mean, +that the Number of Men, who have stuck to the Principle of Honour, and +strictly follow'd the Dictates of it, has been greater than that of +Christians, who, with equal Strictness, have obey'd the Precepts of the +Gospel; if, I say, you mean this, I don't know how to contradict you. +But I thought, that I had given you a very good Reason for that, when +I shew'd you, that in the Notions of Honour there are many Allurements +to draw-in vain worldly Men, which the Christian Religion has not; and +that the Severity of this is more mortifying and disagreable to Human +Nature, than the Self-denial which is required in the other. There are +other Reasons besides, which I have likewise hinted at more than once. +A Man may believe the Torments of Hell, and stand in great Dread of +them, whilst they are the Object of his serious Reflection; but he +does not always think of them, nor will they always make the same +Impression upon him, when he does. But in worshiping Honour, a Man +adores himself, which is ever dear to him, never absent, never out of +Sight. A Man is easily induced to reverence what he loves so entirely.</p> + +<p>Hor. The Fear of Shame cannot restrain Men in Things that are done in +Secret, and can never be known. Men of Honour are true to their Trust, +where it is impossible they should be discover'd.</p> + +<p>Cleo. That is not universally true; tho', without doubt, there are +many such. The grand Characteristick of a Man of Honour, at least of +Modern Honour, is, that he takes no Affront without resenting it, and +dares fight Any body without Exception; and such there are that have +not common Honesty, and are noted Sharpers. Besides, by Education and +conversing constantly with Men of Honour, and some of real Honour and +Probity, Persons may contract a strong Aversion to every Thing that is +dishonourable. The most effectual method to breed Men of Honour, is to +inspire them with lofty and romantick Sentiments concerning the +Excellency of their Nature, and the superlative Merit there is in +being a Man of Honour. The higher you can raise a Man's Pride, the +more refin'd you may render his Notions of Honour.</p> + +<p>Hon. The Substance of this you have said twenty Times; but I don't +understand your adoring of one's self.</p> + +<p>Cleo. I'll endeavour to explain it to you. I am acquainted with Men of +Honour, who seem to have a very slender Belief, if any, of future +Rewards and Punishiments, and whom yet I believe to be very just Men. +Of these there are several, whom I could entirely confide in, and +whose Words I would much rather take in Business of Moment than any +Bishop's, whom I know Nothing of. What is it that keeps these Men in +Awe? What keeps them true to their Word, and steady to their +Engagements, tho' they should be Losers by it?</p> + +<p>Hor. I don't know any Thing but the Principle of Honour, that is +deeply rooted in them.</p> + +<p>Cleo. Still the Thing, whatever it be, which a Man loves, fears, +esteems, and consequently reverences, is not without, but within +himself. The Object then of Reverence, and the Worshiper, who pays it, +meeting and remaining in the same Person, maynot such a Person be +justly said to adore himself: Nay, it seems to be the common Opinion, +that this is true; for unless some Sort of Divinity was supposed, to +reside in Men of Honour, their affirming and denying Things upon that +Principle could never be thought an Equivalent for an Oath, as to Some +it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, +is it not a Kind of Swearing by himself, as others do by God? If it +was not so, and there was supposed to be the least Danger, that Men, +endued with the Principle of Honour, could deceive or prevaricate, I +would fain know, why it should be binding and acquiesc'd in.</p> + +<p>Hor. You may say the same of the Quakers; and that there must be +supposed to be some Divinity in them, that their solemn Affirmation +should be thought equivalent to an Oath.</p> + +<p>Cleo. That's quite another Thing. The Quakers take all Oaths whatever, +whether they are made before a Magistrate or otherwise, to be sinful, +and for that Reason they refuse to Swear at all. But as it is their +avow'd Opinion, that a wilful notorious Lie is not less Criminal in +the Sight of Heaven than we take Perjury to be, it is evident, that in +giving their Testimony, they stake their Salvation equally with other +People that make Oath. Whereas those who, with us, are credited upon +their Honour, have no such Scruples, and make Oath themselves on other +Occasions: The Reason therefore why they don't try Criminals and +pronounce their Judgment upon Oath, as other Judges and Juries do, is +not, that they think appealing to God or Swearing by his Name to be +Sinful, which is the Case of the Quakers; but because they are +supposed to be altogether as credible without it, as if they did. And +if there was not some Adoration, some Worship, which Men of Honour pay +to themselves, the Principle they act from could not have produced the +visible Effects it has in so many different Nations.</p> + +<p>Hor. You have said several Things which I cannot disprove, and some of +them, I own, are probable enough; but you are like to leave me as you +found me. The Principle of Honour has lost no Ground in my Esteem; and +I shall continue to act from it as I did before. But since you imagine +to have so plainly proved, that we are Idols to our Selves, and that +Honour is diametrically opposite to Christianity, I wonder you don't +call it the Beast in the <i>Apocalypse</i>, and say, that it is the Whore of +<i>Babylon</i>. This would be a notable Conceit, and suit Papists as well as +Protestants; nay, I fancy, that the Colour of the Whore, and her +Thirst after Blood, might be better accounted for from Duelling, than +any other Way that has been tried yet.</p> + +<p>Cleo. The Revelations of St. <i>John</i> are above my Comprehension; and I +shall never laugh at Mysteries for not understanding them.</p> + +<p>Hor. What you say of Mysteries, I think, ought to be more justly +applied to the Principle of Honour, which we do understand; for +whatever it may be derived from, the Advantages the Civil Society +receives from it, both in Peace and War, are so many and so manifest, +that the Usefulness of it ought to exempt and preserve it from being +ridicul'd. I hate to hear a Man talk of its being more or less +portable, the melting of it over again, and reducing it to a new +Standard. + +Cleo. I know, you dislike this in the Fable of the <i>Bees</i>; but if you'll +examine into what you have read there, you'll find, that my Friend has +ridicul'd Nothing but what deserves it. There is certainly a great +Difference between the Men of Honour in former Ages and many of those, +who now-a-days assume the Title. A Man in whom Justice, Integrity, +Temperance and Chastity are join'd with Fortitude, is worthy of the +highest Esteem; but that a debauch'd Fellow, who runs in every +Tradesman's Debt, and thinks himself not obliged to pay any Thing but +what is borrow'd or lost at Play, should claim the same Regard from +us, for no other Reason than because he dares to Fight, is very +unreasonable.</p> + +<p>Hor. But is he serious, when he speaks of the Men of ancient Honour, +of whom he thinks <i>Don Quixot</i> to have been the last?</p> + +<p>Cleo. When the Romance-Writers had carried the Prowess and +Atchievements of their heroes to an incredible Pitch, was it not +ridiculous to see Men in their Senses, not only believe those +Extravagancies in good Earnest, but likewise endeavour to imitate +those fabulous Exploits, and set about copying after those imaginary +Patterns? For it was that which <i>Cervantes</i> exposed in <i>Don Quixot</i>.</p> + +<p>Hor. In the Fifteenth and Sixteenth Century, the <i>Spaniards</i> were the +best Soldiers in the World; they shew'd themselves on many Emergencies +to be a grave and wise Nation, and had many real Patterns of strict +Honour and great Virtue among them. Things are as often over-done in +Satyrs as they are in Panegyricks; and the Likeness of a <i>Caricatura</i> is +no more to be trusted to than that of the most flattering Pencil.</p> + +<p>Cleo. I shall always bear the highest Esteem for Men of strict Honour +and real Virtue, and will never ridicule what is approved of by +Custom, and the Consent of several Ages has render'd valuable; but no +Title or Dignity, no Name or Distinction can be so honourable, or so +eminent, that a serious Enquirer may not have Leave to trace it to the +Bottom. I have acknowledged, that the Word Honour, in its first and +genuine Sense, is as ancient as the oldest Language in the World. As +to my Conjecture concerning the same Word, as it signifies a Principle +which Men act from, I leave it entirely to your Judgment: But whatever +the Origin may be of either, it is certain, that whatever the Words +Honour and Honourable are join'd with, added or applied to, there is +plain Design in them of pleasing and gratifying those it concerns, on +Account of the Passion of Self-liking, and a palpable Tendency to +humour, approve of, or encrease the good Opinion Man has of himself: +As you'll find, on the Contrary, that in the Words Dishonour Shame, +Ignominy, and whatever is dishonourable, there is an Intention, or +Something imply'd, to displease and mortify those it concerns, on +Account of that same Passion of Self-liking, and an Endeavour to +lessen, contradict or destroy Self-Esteem, which is that good Opinion +which Man has of himself from Nature.</p> + +<p>Hor. That the Words Honour and Shame are either literally made Use of, +as you say, or metaphorically applied to other Creatures or Things +inanimate, I believe: I allow likewise, that the Principle of Honour +is found in no Breast that is not possess'd of Self-liking to an +eminent Degree; but I don't think that a Fault.</p> + +<p>Cleo. The only Fault I have found with the Principle of Honour, is, +it's clashing with the Christian Religion. I have told you the +Reasons, why the Church of <i>Rome</i> thought it her Interest to reconcile +them, and make People believe, that they did not interfere with one +another. She has always consulted Human Nature, and ever join'd gay +Shew and Pomp, as I have hinted before, to Superstition; well knowing, +that, as to keep Man under and in Subjection, you must work upon his +Fear, so, to make him act with Alacrity, and obey with Pleasure, where +Lucre is out of Question, you must flatter his Pride. It is from this +Policy of hers, that all Names of Dignity and Distinction among +Christians, as Earl, Baron, Duke, Marquis, &c. had originally their +Rise as Hereditary Titles. To the same have been owing all the various +Ceremonies of Institutions and Instalments; and Coronations, as well +as Inthronizations. Of the Orders of Knighthood, and the vast +Multiplicity of them, I have spoke already.</p> + +<p>Hor. You give more to the Church of <i>Rome</i> than her Due: Most Countries +in <i>Christendom</i> have Orders of Knighthood peculiar to themselves, and +of which it is evident, that they were instituted by their own +Sovereigns.</p> + +<p>Cleo. But look into the Ceremonial of those Institutions, and the +great Share the Clergy has in most of them, and you'll easily see, +what Stock they sprung from. And tho' the Sovereign, in every Country, +is deem'd to be the Fountain of Honour, yet the Sovereigns themselves +had their Titles, as well as Coats of arms, from the Popes; nor had +they ever any Ensign of Honour, Power or Authority, which they could +depend upon, unless it had first been granted, or confirm'd and +ratify'd, by the See of <i>Rome</i>.</p> + +<p>Hor. I take the <i>Insignia</i>, which the Proconsuls and Proprietors had in +the different Provinces of the <i>Roman</i> Empire, and which <i>Pancirolus</i> has +wrote of so amply, to have been much after the Nature of Coats of +Arms.</p> + +<p>Cleo. Those <i>Insignia</i> belong'd to the Office; and a Governour could +only make Use of them, whilst he was in it: But hereditary Coats of +arms, that were given to particular Men or Societies, by Way of Reward +for Services perform'd, were never known; and Heraldry it Self had no +Existence, before the Pope's Supremacy had been acknowledged by the +Christian World. And if we consider the fine Opportunities, which the +most idle and indolent, the most insignificant and unworthy of the +Society, often meet with from this Invention of valuing themselves +upon Actions that were perform'd several Ages before they were born, +and bespeak a Merit which they know in their Consciences that they are +destitute of; if, I say, we consider what I have now mention'd, we +shall be forc'd to confess, that, of all Arts and Sciences, Heraldry +has been the most effectual to stir up and excite in Men the Passion +of Self-liking, on the finallest Foundation; and daily Experience +teaches us, that Persons of Education and Politeness can taste no +Pleasure in any Thing at Home or Abroad, at Church or the Play-House, +where the Gratification of this Passion is entirely excluded. Of all +the Shews and Solemnities that are exhibited at <i>Rome</i>, the greatest and +most expensive, next to a Jubilee, is the Canonization of a Saint. For +one that has never seen it, the Pomp is incredible. The Stateliness of +the Processions, the Richness of Vestments and sacred Utensils that +are display'd, the fine Painting and Sculpture that are expos'd at +that Time, the Variety of good Voices and Musical Instruments that are +heard, the Profusion of Wax-Candles, the Magnificence which the Whole +is perform'd with, and the vast Concourse of People, that is +occasion'd by those Solemnities, are all such, that it is impossible +to describe them.</p> + +<p>Hor. It is astonishing, I own; but what would you infer from them?</p> + +<p>Cleo. I would desire you to observe, how vastly different some of the +Ends and Purposes are, that Canonizations may be made to serve at the +same Time. It is pretended, in the First Place, that they are +perform'd to do Justice and pay Veneration to the Memory of those Holy +Persons: Secondly, that by Men's worshiping them, they may be induced, +among the Rest of the Saints, to intercede with God for the the Sins +of their Votaries: And lastly, because it is to be hoped, that among +such Numbers as assist at those Solemnities, there are many who will +be affected by them, and endeavour to imitate, in their Lives, the +holy Examples that are set before them: For there is no Time more +seasonable to stir Men up to Devotion and Sentiments of Piety, than +when Rapture and high Admiration have been rais'd in them first.</p> + +<p>Hor. Besides Canonizations keep up the Reputation of the <i>Roman</i> +Catholick Faith; for the new Saints, that are made from Time to Time, +are always fresh Witnesses, that Miracles are not ceas'd, and +consequently that the Church of <i>Rome</i> continues to be the same Church +which Christ and his Apostles first establish'd.</p> + +<p>Cleo. You are in the Right; and whilst we consider and give Credit to +those Pretences, the Design must seem to be religious; and every <i>Roman</i> +Catholick, who is firm in his Belief; is obliged to think, that +whatever Cost is bestow'd upon Canonizations, no Money could be laid +out better. But if we mind, on the other Side, the strong +Sollicitations of the great Men, that either are, or pretend to be the +Relations of the venerable Person, whose Holiness they vouch for; the +vast Pains that are taken, the Intrigues that are carried on for Years +together, to procure this high Favour of the Sacred College; and when +it is obtain'd, what an Honour it is to the whole Family; the Visits +that are paid from all Parts to every Rich Man that belongs to it, and +the Compliments that are made on Account of it; besides the Privileges +they receive from it ever after; If, I say, we mind these Things on +the other Side, we shall find, that in the Motives from which Men sue +for this Honour, there is not a Grain of Religion to an Ounce of +Pride, and that what seems to be a Solemnity to celebrate the Sanctity +of the Dead, is in Reality a Stratagem of the Church to gratify the +Ambition of the Living. The Church of <i>Rome</i> has never made a Step +without Regard to her Temporal Interest, and an After-Thought on her +Successors, <i>Luther</i> and <i>Calvin</i>, and some Others of the chief +Adversaries of <i>Rome</i>, were Men of great Parts, that have gain'd +themselves Immortal Names; but it must be confess'd, that they rais'd +themselves altogether at the Expence of their Brethren. They gave up +both the Patrimony and Dominion of the Church, and made Presents of +them to the Secular Powers, that would espouse their respective +Causes, and establish their Doctrines; by which, and the destroying of +Purgatory, they not only stript the Clergy of their Wealth and Power +for the present, but likewise took away the Means by which, one Day or +other, it might have been possible for their Successors to retrieve +them. It is well for the Protestant Cause, that the Multitude can't +hear or know the Wishes, that are made in Secret by many of the +Clergy, nor the hearty Ejaculations, which the Men of Spirit among +them are often sending after the Memory of the first Reformers, for +having left their Order in that Pickle, and almost at the Mercy of the +Laity, after they had been made dependent on the Clergy. If those +pious Leaders had understood, or at least consulted Human Nature, they +would have known, that strict Lives and Austerity of Manners don't go +by Inheritance, and must have foreseen, that as soon as the Zeal of +the Reformation should begin to cool both the Clergy and the Laity +would relax in their Morals; and consequently, that their Successors, +after Two or Three Generations, would make wretched Figures, if they +were still to continue to preach Christianity without Deceit or +Evasions, and pretend to live conformably to the Rules of it: If they +had but reflected on what had happen'd in the Infancy of their +Religion, they must have easily foreseen what I say.</p> + +<p>Hor. What is it that happen'd then?</p> + +<p>Cleo. That Christ and his Apostles taught by Example as well as +Precepts the Practice of Humility and the Contempt of Riches; to +renounce the Pomp and Vanity of the World, and mortify the Flesh, is +certain: And that this was striking at the very Fundamentals of Human +Nature, is as certain. This could only be perform'd by Men +preternaturally affected; and therefore the Founders of Christianity +being gone, it could not be expected, that the same Austerity of Life +and Self-denial should be continued among the Successors of them, as +soon as the Ministry of the Gospel became a Calling, that Men were +brought up to for a Livelihood; and considering how essential those +mortifying Principles are to Christianity, it is not easy to conceive, +how the one could be made still to subsist, when the other should +cease to be. But Nothing seems more impracticable than that the +Gospel, which those Principles are evidently taught, should ever be +turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, +and Authority; yet this has been perform'd by the Skill and Industry +of the Architects, who have built that Master-Piece of Human Policy, +the Church of <i>Rome</i>. They have treated Religion as if it was a +Manufacture, and the Church a Set of Workmen, Labourers and +Artificers, of different Employments, that all contribute and +cooperate to produce one entire Fabrick. In the great Variety of their +Religious Houses, you have all the Severity of Manners and Rigour of +Discipline, which the Gospel requires, improved upon. There you have +perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, +and Fasting; there is Mortifying of the flesh, Watching, Praying, the +Contempt of Money and Worldly Honour; a literal Retirement from the +World, and every Thing you can ask for, relating to Self-denial, as to +Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to +all outward Appearance. When Men see that Strictness of Morals, and +that Christian Self-denial, which are so manifestly taught in the +Gospel, own'd by the Clergy, and some where or other actually comply'd +with, they will easily give Ear to any Thing that is said to them +besides. This grand Point concerning the Austerity of Life, and +mortifying the Flesh, being literally understood, and acknowledged by +the Clergy to be such, as the Apostles have deliver'd them without +Prevarication, it will not be difficult to make the Laity believe, not +only mysterious Contradictions, but likewise the most palpable +Absurdities, such as Transubstantiation; that the Pope is infallible, +and has the Power of Thundering out <i>Anathema's</i> and granting +Absolutions; and consequently of damning and saving whom he pleases; +that the Pomp and Magnificence of the Sacred College, and even the +Luxury of a Court, are laudable Means, and absolutely necessary to +keep up the Dignity and outward Luster of the visible Church; and that +the Spiritual Welfare of it depends upon Temporal Authority, and +cannot be duely taken Care of without large Revenues, Princely Power, +Politicks, and Military Force. No Set of Men have deserv'd better of +the Church of <i>Rome</i>, than the Writers of Legends and the Forgers of +Miracles. In the Lives of the Saints, there is a plausible +Representation of the Church Militant; and considering how naural it +is for Man to be superstitious, and to love the <i>Merveilleux</i>, Nothing +could be thought of more agreeable or edifying than to read of such +Numbers of Holy Men and Women, that did not flinch from Combating +themselves, and to see the noble Victories that have been obtain'd +over the World, the Flesh and the Devil, in a literal Sense, as are to +be met with in those judicious Relations.</p> + +<p>Hor. But what Analogy is there between the <i>Roman Catholick</i> Religion, +and a Manufacture, as you insinuated?</p> + +<p>Cleo. The Division of the whole into so many different Branches. The +great Prelates, of whom not many have any Religion at all, are yet for +Worldly Ends continually watching over the Temporal Interest of it. +The little Bishops and ordinary Priests take Care of the Mystical Part +of it; whilst the Religious Orders contribute meritorious Works, and +seem actually to comply with the harshest Precepts of Christianity, +often in a more rigid Construction than the Words themselves will +bear.</p> + +<p>Hor. Then have the Laity no Share in it?</p> + +<p>Cleo. Yes; but their Task is the easiest, and what they club towards +Religion chiefly consists in Faith and Money. But when Men pretend to +be Christians, and Nothing is to be met with in any Part of their +Religion, but what is easy and pleasant, and Nothing is required +either of the Laity or the Clergy, that is difficult to perform, or +disagreeable to Human Nature, there is Room to suspect, that such a +Set of People lay claim to a Title, that does not belong to them. When +Ministers of the Gospel take Pains to undermine it themselves, and +flatly deny the Strictness of Behaviour, and Severity of Manners, that +are so manifestly inculcated in every Part of it, I don't wonder, that +Men of Sincerity, who can read, should refuse to give Credit to every +Thing that is said by such Ministers. It is easier to speak with +Contempt of the recluse Lives of the <i>Carthusians</i>, and to laugh at the +Austerities of <i>La Trappe</i>, than it is to refute what might be alledg'd +from the Gospel to prove the Necessity there is, that to be acceptable +to God, Men should fly from Lust, make War with themselves, and +mortify the Flesh. When Ministers of <i>Christ</i> assure their Hearers, that +to indulge themselves in all earthly Pleasures and Sensualities, that +are not clashing with the Laws of the Country, or the Fashion of the +Age they live in, will be no Bar to their future Happiness, if they +enjoy them with Moderation; that Nothing ought to be deem'd Luxury, +that is suitable to a Person's Rank and Quality, and which he can +purchase without hurting his Estate, or injuring his Neighbour; that +no Buildings or Gardens can be so profusely sumptuous, no Furniture so +curious or magnificent, no Inventions for Ease so extravagant, no +Cookery so operose, no Diet so delicious, no Entertainments or Way of +Living so expensive as to be Sinful in the Sight of God, if a man can +afford them; and they are the same, as others of the same Birth or +Quality either do or would make Use of, if they could: That a Man may +study and be sollicitous about Modes and Fashions, assist at Courts, +hunt after Worldly Honour, and partake of all the Diversions of the +<i>beau monde</i>, and at the same Time be a very good Christian; when +Ministers of <i>Christ</i>, I say, assure their Hearers of this, they +certainly teach what they have no Warrant for from his Doctrine. For +it is in Effect the same as to assert, that the strictest Attachment +to the World is not inconsistent with a Man's Promise of renouncing +the Pomp and Vanity of it.</p> + +<p>Hor. But what signify the Austerity of Life and Forbearance of Nuns +and Friars, if they were real, to all the Rest who don't practise +them? And what Service can their Self-denial and Mortification be of +to the Vain and Sensual, who gratify every Appetite that comes +uppermost?</p> + +<p>Cleo. The Laity of the <i>Roman</i> Communion are taught and assured, that +they may be of great Service even to the Wicked; nay, it may be proved +from Scripture, that the Intercession of the Righteous and Innocent, +is sometimes capable of averting God's Vengence from the Guilty. This +only wants to be believed; and it is the easiest Thing in the World to +make the Multitude believe any Assertion, in which there is Nothing +that contradicts receiv'd Opinions, and the common notions which Men +have of Things. There is no Truth, that has hitherto been more +unanimously believed among all Sects and Opinions of Christians in all +Ages, than that the gospel warns Men against Carnal Pleasures, and +requires of them Humility, the Contempt of Earthly Glory, and such a +Strictness of Manners and Morality, as is difficult for Human Nature +to comply with. Now when a clergyman, who pretends to preach the +Gospel, puts such Constructions on the plainest texts, in which the +Doctrine I spoke of is literally taught, as can only tend to extenuate +and diminish the Force of them, and when moreover he leaves no Shifts +or Evasions untied, till he has destroy'd the Observance of those +Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder +that his Doctrine should raise Doubts and Scruples in his hearers, +when they compare it with the common Notions Men have of Christianity.</p> + +<p>Hor. I am no Admirer, you know, of Priests of any Sort; but of the +Two, I would prefer a Man of Learning and good Sense, who treats me +with good Manners, recommends Virtue, and a reasonable Way of Living, +to an ill bred sour Pedant, that entertains me with fanatical Cant, +and would make me believe, that it is a Sin to wear good Cloaths, and +fill my Belly with what I like.</p> + +<p>Cleo. There is no Doubt, but the <i>beau monde</i>, and all well bred People, +that desire to be judged of from outward Appearance, will always chuse +the most easy <i>Casuists</i>; and the more ample the Allowances are, which +Clergymen give them, of enjoying the World, the more they'll be +pleas'd with them. But this can only be of Service among the +Fashionable and the Polite, whose Religion is commonly very +Superficial, and whose Virtue is seldom extended beyond good Manners. +But what will it do to Men of greater Sincerity, that can and dare +examine themselves? What will it do to serious and able Enquirers, +that refuse to trust to Outsides, and will not be barr'd from +searching into the Bottom of Things? If this was only a Matter of +Speculation, a disputable Point in a Ceremony, as whether Men are to +sit or to stand at the Performance of it, the Thing might easily be +given up: but it plainly appears to be a Theory skilfully raised by +Clergymen, to build a Practice upon in their Favour. Those easie +Divines don't make such large Allowances to others for Nothing: They +speak one Word for the Laity, and two for themselves, and seem to have +Nothing more at Heart than to enjoy the Benefit of their own Doctrine. +It is no Wonder therefore, that so many of the Clergy are always +desirous to converse with the <i>beau monde</i>. Among the best bred People +there is seldom any Difference to be seen between Believers and +Unbelievers; neither of them give any Trouble to their Pastors, and +they are all equally cautious of offending. Polite People contradict +No body, but conform to all Ceremonies that are fashionable with +Regard to the Time and the Places they are in; and a courtly Infidel +will observe Decency at Church, and a becoming Carriage there, for the +same Reason that he does it at a Ball, or in the Drawing-Room.</p> + +<p>Hor. As to Indulgences and large Allowances, the <i>Roman Catholicks</i> +out-do us far, especially the <i>Jesuits</i>, who certainly are the most easy +<i>Casuists</i> in the World.</p> + +<p>Cleo. They are so; but it is only in the Management of those, whose +Consciences are under their Direction. A Jesuit may tell a Man such or +such Things are allow'd to Him in particular, and give him Reasons for +it from his Quality, or the Post he is in, from the State of his +Health, his Temperament, his Age, or his Circumstances: But he'll not +deny or explain away the Self-denial and the Mortification in general, +that are commanded in the Gospel. When you come to this Point, he'll +not lessen the Difficulty and Irksomeness of Christian Duties to Human +Nature and the Flesh; but he'll refer you to the Founder of his Order, +and the great Self-denial he practis'd: Perhaps he'll relate to you, +how that Saint watch'd his Arms all Night, after he had dedicated +them, together with his Life, to the <i>Virgin Mary</i>. But that the Gospel +requires a literal Mortification of the Flesh, and other hard Tasks +from us, is the very Basis which the Pope's Exchequer is built upon. +He could have no Colour for enjoining Fasting and Abstinence, if it +was not supposed, that he had a Warrant for it from the New Testament. +It is this Supposition, that brings all the Grist to his Mill; and +thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get +the Meat perhaps for Nothing, he shall pay for the Liberty of Eating +it. Buying Absolutions implies the Consciousness of having committed a +Crime; and No body would give Money for Indulgences, if he thought, +that what he desires to be indulged in, was lawful without them. All +Multitudes will sooner believe a Man to come from God, who leads an +Austere Life himself, and preaches Abstinence and Self-denial to +others tho' they themselves, I mean the Hearers, don't practice it, or +take any Pains to comply with his Precepts, than they will another, +who takes greater Liberties himself, and whose Doctrine is less +severe. This the wise Architects of the Church of <i>Rome</i>, who were +thoroughly skill'd in Human Nature, were well aware of; and +accordingly they have improved upon the Scriptures, and added Lustre +to all those Precepts, which is most difficult to comply with; and in +commenting on the severest Duties of Christianity, they have been so +far from extenuating and explaining away our Obligations to perform +them, that they have heighten'd and magnify'd them, not only by Words +and in Theory, but the Practice and Example; as is so manifest from +the hard and almost incredible Tasks, which many of them have actually +impos'd upon themselves, and gone through. They have flinch'd at +Nothing on this Head.</p> + +<p>Hor. A Man must be very stupid to believe, that his close Attachment +to the World, and the Loosness of his own Morals can be atton'd for by +the recluse and strict Lives that are led in some Religious Houses.</p> + +<p>Cleo. Not so stupid as you imagine: There is Nothing in it that +clashes with the common Notions of Mankind. Ceremonies are perform'd +by Proxy; Men are Security for one another; and a Debt is not more +effectually discharg'd, when we receive the Money from him who +borrow'd it, than when it is paid by his Bail, tho' the Principal +himself runs away. If there is but real Self-denial to be met with any +where in a Religion, it is no difficult Matter to make Multitudes +believe, that they have, or may buy, a Share in it: Besides, all <i>Roman +Catholicks</i> are brought up in the firm Belief of the Necessity there is +of Self-denial. They are strictly forbid to eat Flesh on Fridays; and +Pains are taken to inspire them from their very Childhood with a +Honour against the breaking of this Commandment. It is incredible, +what Force such a Precept is of, and how closely the Influence of it +sticks to men, when it has been earnestly inculcated to them from +their early Youth. There is no Difficulty in the Thing when they are +grown up; and I'll engage, that a <i>Roman</i> Catholick, who always has been +accustom'd to this Piece of Observance till he is Five and Twenty +Years of Age, will find it more easy afterwards to continue than to +leave it off, tho' he should turn Protestant, or even Turk.</p> + +<p>Hor. I have often admired at the great Force this senseless Piece of +Superstition is of; for I have seen great Reprobates and very loose +Fellows among the <i>Roman</i> Catholicks, who stuck at no Manner of +Debauchery, and would often talk prophanely, that yet refused to eat +Flesh on a <i>Friday</i>, and could not be laugh'd out of their Folly; tho' +at the same Time I could see, that they were actually ashamed of it.</p> + +<p>Cleo. No Set of People have so artfully play'd upon Mankind as the +Church of <i>Rome</i>. In the Use they have made of Scripture, they have +consulted all our Frailties; and in their own Interpretations of it, +most dextrously adapted themselves to the common Notions of all +Multitudes. They knew perfectly well, not only, that all Men are born +with the Fear of an invisible Cause, but likewise that it is more +natural, or, at least, that the rude and ignorant of our Species are +always more apt to suspect, that this invisible Cause is their Enemy, +than they are to think it to be their Friend, and will sooner believe +it to be an evil and malicious, than a good beneficent Being. To turn +this to their Advantage, they made Use of all their Skill and Cunning +to magnify the Devil, and cry up his Force and Subtlety, his +supernatural Art, his implacable Hatred to Mankind, and great +Influence over Human Affairs. All the strange Stories they have +spread, the monstrous Fables they have invented, and the gross Lies +they have maintain'd, of Spirits, of Witchcraft, and Apparitions, +never had any other Tendency than to manifest the Works of Satan, and +make Every body afraid of his Power and Stratagems at all Times, and +in all Places; which has been a prodigious Gain to them. They never +taught any Thing that contradicted Vulgar Opinions, and never gave +Men any Ideas of Heaven, that were not borrow'd from Something on +Earth. That Courts of Princes are not deem'd to be compleat without +Women, has advanced the <i>Virgin Mary</i> to be Queen of Heaven. From the +Influence of Mothers, and the Authority they are known to exercise of +their Infants, they have drawn the most childish Conclusions to raise +Superstition; for to that Notion, and the great Honour which is every +where allow'd to be due to Parents, it has been owing, that the Mother +of God in the <i>Roman</i> Communion has been all along more address'd and +pray'd to, than her Son; and of the Two She seems to be the more +venerable Person. All Patrons in ancient <i>Rome</i> had their Clients, whom +the protected; and all Favourites of Princes have their Creatures, +whose Interests they espouse upon Occasion: This has produced the +Invocation of Saints and Angels; and that no Advocates might be +wanting in the Celestial Court on any Emergency, the Church has +provided, that there is no Town or Country, no Handicraft or +Profession, no Pain or Disease, Danger or Distress, but there is a +kind Saint for that particular Affair, whose peculiar Province is to +preside over and take Care of every Thing that relates to it; which +has made the Number of them equal with, if not superiour to that of +the Pagan Deities. She knew, that the Incredibility of Things is no +Obstacle to Faith among Multitudes; and that in believing of +Mysteries, Propositions will not be the less swallow'd for being +contradictory to Reason.</p> + +<p>Hor. But I thought you was not for keeping Men in Ignorance.</p> + +<p>Cleo. What I am for, is not the Question. Priests who would bear an +absolute Sway over the Laity, and live luxuriously at their Cost, +ought First to make them believe Implicitly: Whereas an honest Clergy, +that will teach Nothing concerning Religion, but what is consistent +with good Sense, and becoming a rational Creature to believe, ought to +deal uprightly with Men throughout the Whole, and not impose upon +their Understandings in one Point more than they do in another. From +the real Incomprehensibility of God, just Arguments must be drawn for +believing of Mysteries that surpass our Capacities. But when a Man has +good Reason to suspect, that he who instructed him in these Mysteries, +does not believe them himself, it must stagger and obstruct his Faith, +tho' he had no Scruples before, and the Things he had been made to +believe, are no Ways clashing with his Reason. It is not difficult for +a Protestant Divine to make a Man of Sense see the many Absurdities +that are taught by the Church of Rome, the little Claim which Popes +can lay to Infallibility, and the Priestcraft there is in what they +say of purgatory and all that belongs to it. But to persuade him +likewise, that the Gospel requires no Self-denial, nor any Thing that +is irksome to Nature, and that the Generality of the Clergy of <i>England</i> +are sincerely endeavouring, in their Lives and Doctrine, to imitate +the Apostles, as nearly as Human Frailty will let them, and is +consistent with the Difference of the Age and Manners between their +Time and ours; to persuade, I say, a Man of Sense, that these Things +are likewise true, would not be so easy a Task. By a Man of Sense, I +mean a Man likewise of some Knowledge, who, in the First Place, has +read the Bible, and believes the Scripture to be the sole Rule of +Faith; and, in the Second, is no Stranger to our Church, or any Thing +that is openly to be seen relating to her Clergy, especially the Heads +of them, the Bishops; such as their Palaces and Manner of Living; +their Translations, Revenues and Earthly Power, together with the +Worldly Honours, Precedency and other Privileges, which our Spiritual +Lords insist upon to be their Due.</p> + +<p>Hor. I have often laugh'd my Self at Apostles in Coaches and Six; but +what must at that Rate the Men of Sense and Sincerity among the <i>Roman +Catholicks</i> think of their Prelates, who live in much greater Splendour +and Luxury than ours? What must they think of the Cardinals and the +Pope himself?</p> + +<p>Cleo. Think of them? What they please, so they dare not to open their +Lips against them, or any Thing which the Clergy are pleas'd to call +Sacred. In all <i>Roman Catholick</i> Countries, you know, no Books or +Pamphlets may be publish'd, but what are Licensed; and no Man is +allow'd to divulge any Sentiments concerning Religion, that are not +entirely Orthodox; which in all Countries, so regulated, is a vast +Ease and an unspeakable Comfort to the Clergy of the establish'd +Church.</p> + +<p>Hor. I never thought to hear you speak against the Liberty of the +Press.</p> + +<p>Cleo. And you never will; for tho' Orthodoxy and the National Clergy +are always the Gainers by these Curbs and Prohibitions, yet Truth and +Religion are ever the Sufferers by them. But all prudent Men ought to +behave according to the Condition they are in, and the Principles as +well as Privileges they lay claim to. Reform'd Divines own themselves +to be fallible: They appeal to our Reason, and exhort us to peruse the +Scripture Ourselves. We live in a Country where the Press is open; +where all Men are at full Liberty to expose Error and Falshood, where +they can find them; and No body is debarr'd from Writing almost any +Thing, but Blasphemy and Treason. A Protestant Clergy ought always to +remember the Reasons, which their Predecessors alledg'd for separating +themselves from the <i>Roman</i> Communion, and never to forget, that the +Haughtiness and Luxury of the Prelates, as well as the Covetousness, +the Insolence, and barefac'd Encroachments of the Clergy, were a +considerable Part of the Complaints against Popery. No equitable +Guides, that have open'd our Eyes to see the Frailties of others, +ought to expect from us, that in Regard to themselves we should keep +them shut close, and never look upon their Behaviour. The <i>Roman</i> +Pastors, who keep their flocks in the Dark, teach them blind +Obedience, and never vouchsafe to argue with 'em any more than if they +were real Sheep. They don't advise Men to read the Bible, but such +Books of Devotion as their Priests shall think proper for them; and +are so far from appealing to their Judgment, that they conjure them, +on Pain of Damnation, never to trust their Reason, but implicitly to +believe whatever the Church shall require of them.</p> + +<p>Hor. You put me in Mind of Father <i>Canaye</i>, the Jesuit in St. <i>Evremond</i>. +No Reason! No Reason at all!</p> + +<p>Cleo. Where the Clergy are possess'd of, and keep up this Authority +over the Laity, and the Secular Arm is at their Devotion, to punish +whom they condemn, they need not be nice or circumspect in their +Manner of Living; and no Pomp or Luxury will easily lessen them in the +Esteem of the Multitude. No Protestant Clergy have wrote better in +Defence of the Reformation than ours; but others have certainly gone +greater Lengths in it, as to Worship and Discipline in outward +Appearance. The Difference between the <i>Roman Catholicks</i> and us seems +to be less irreconcilable, than it is between them and the Reformed +Churches of the united <i>Netherlands</i> and <i>Switzerland</i>; and I am fully +persuaded, that the Mother Church despairs not of bringing back to her +Bosom this run-away Daughter of hers, and making this Island one Day +or other repay with Interest the Losses she has sustain'd by its long +Disobedience. Arguments alone will never keep out Popery; and <i>Great +Britain</i> being once reconciled to the Church of <i>Rome</i>, would add such a +Weight to her Power, that it would not be difficult for her in a +little Time to reduce all the Rest of the Protestants by main Force, +and entirely to Triumph over what She calls the Northern Heresy.</p> + +<p>Hor. We have very good Laws to secure us from the Usurpation of <i>Rome</i>; +and the Abbey Lands, that are in the Possession of the Laity, I +believe, are a better, I mean, a stronger Argument against the Return +of Popery, than ever will be shewn in Print.</p> + +<p>Cleo. I believe so too; but it is not easy to determine, what +Difficulties and Discouragements true Politicks and never ceasing +Industry may not surmount in Time. The Church of <i>Rome</i> is never without +Men of great Parts and Application; she entertains Numbers of them; +and there is no Government, without Exception, of which the true +Interest is so well understood, or so steadily pursued without +Interruption, as hers.</p> + +<p>Hor. But why may not Protestants have Men of good Sense and Capacity +among them, as well as <i>Roman Catholicks</i>? Do not other Countries +produce Men of Genius as well as <i>Italy</i>?</p> + +<p>Cleo. Perhaps they do; tho' none more. The <i>Italians</i> are a subtle +People; and I believe, that consummate Knowledge in State Affairs, and +Worldly Wisdom are less precarious at <i>Rome</i>, than in any other Place +you can name. Men of uncommon Genius are not born every Day, no more +in <i>Italy</i> than any where else; but when in other Countries a good +Politician goes off the Stage, either of Life or Business, it is often +seen that a Bungler succeeds him, who in a few Years does more Hurt to +the Nation, that the other had Time to do them good in a long +Administration. This never happens at <i>Rome</i>; and there is no Court in +the Universe so constantly supplied with able Managers and crafty +Statemen as hers: For how short soever the Lives of most Popes may be, +the Sacred College never dies. Tell me now pray, what unlikely Change, +what Improbability can you imagine, of which we have not Reason to +fear, that, if it be possible at all, it may be brought about by such +a Set of Men; when every one's private Interest, as well as that of +the Common Cause, are highly concern'd in it, and they are not stinted +in Time?</p> + +<p>Hor. Assiduity and Patience, I know, will do strange Things, and +overcome great Obstacles. That the Church of <i>Rome</i> is more diligent and +sollicitous to make Proselytes, than the Protestants generally are, I +have long observed.</p> + +<p>Cleo. There is no common Cause among the Reformed: The Princes and +Laity of different Persuasions would have been firmly united long ago, +if the Clergy would have suffer'd it; but Divines, who differ, are +implacable, and never known to treat any Adversary with Temper or +Moderation; and it has never been seen yet, that Two Sects of +Christians did agree, and join heartily in one Interest, unless they +were oppress'd, or in immediate Danger of suffering by a common Enemy +to both. As soon as that is over, you always see their former +Animosities revive. If the Church of <i>Rome</i> had no Hopes left, and given +over all Thoughts of ever bringing this Kingdom back within her Pales, +you would see the English Seminaries abroad neglected and dropt by +Degrees; which she now cultivates with the utmost Care: For it is from +them only, that She can be furnish'd with the proper Instruments to +keep Popery alive in <i>England</i>, and buoy up the drooping Spirits of the +distress'd <i>Catholicks</i>, among the many Hardships and Discouragements, +they labour under beyond the Rest of their Fellow-Subjects. Such +Offices as these, are every where best perform'd by Natives: Whatever +Persuasion People are of, if the National Church of their Country, be +not of their Religion, it is natural the them to wish it was; and that +all imaginable Care is taken in the English Seminaries to encourage, +and with the utmost Skill to heighten and encrease this Natural Desire +in those under their Care, no Man can doubt who considers the +Abilities of the Tutors that are employ'd in them, and the vast +Advantage the Reduction of <i>Great Britain</i> would be to the See of <i>Rome</i>. +Whilst those Colleges are constant supply'd with <i>English</i> and <i>Irish</i> +Youth, the Popish Interest can never die in this Realm, nor the Church +of <i>Rome</i> want insinuating Priests, or hearty Zealots, that will act any +part, put on any Disguise, and run any Risque for their Cause, either +in Strengthening the <i>Roman Catholicks</i> that are among us in their +Faith, or seducing Protestants from theirs. No Foreigners could do us +half the Mischief. People love their own Language from the same +Motives as they love their Country; and there are no Priests or +Clergy, whom Men will sooner hearken to and confide in, than such, as +take great Pains and express an uncommon Zeal in their Function, at +the same Time that they exercise it at the Hazard of their Liberty or +their Lives. The Church of <i>Rome</i> has fit Tools for every Work and every +Purpose; and no other Power upon Earth has such a Number of Creatures +to serve it, nor such a Fund to reward them when they do. That the +Protestant Interest lost Ground soon after it was well establish'd, +and is still declining more and more every Day, is undeniable. To one +<i>Roman Catholick</i>, that is converted to the Reform'd Religion, Ten +Protestants turn Papists, among the highest Quality as well as the +Vulgar. What can be the Reason of this Change? What is it that this +Evil ought to be imputed to?</p> + +<p>Hor. Either the Church of <i>Rome</i> is grown more vigilant and mindful of +her Cause since the Reformation, than She was in <i>Luther's</i> Days, or the +Protestants are become more negligent and careless of theirs.</p> + +<p>Cleo. I believe both to be true, but especially the latter; for if the +Maxims, that were most instrumental in bringing about the Reformation, +had been continued, they certainly would have prevented, at least in a +great Measure, not only this Evil, but likewise another, which is +worse, I mean the Growth of Irreligion and Impiety: Nay, I don't +question but the same Maxims, if they were to be tried again would +have that Effect still.</p> + +<p>Hor. This is a fine Secret, and what, I dare say, the Clergy would be +glad to know. Pray, which are those Maxims.</p> + +<p>Cleo. The Sanctity of Manners and exemplary Lives of the Reformers, +their Application and unwearied Diligence in their Calling; their Zeal +for Religion, and Disregard of Wealth and Worldly Enjoyments, either +real or counterfeited, for that God only knows.</p> + +<p>Hor. I did not expect this. The Bench of Bishops won't thank you for +your Prescription: They would call it an Attempt to cure the Patients +by blistering the Physicians.</p> + +<p>Cleo. Those who would call it so, must be strange Protestant Divines.</p> + +<p>Hor. I am sure, that some, if not most of them, would think the Remedy +worse than the Disease.</p> + +<p>Cleo. Yet there is none equal to it, no Remedy so effectual, either to +cure us of those Evils, and put an entire Stop to, or to hinder and +obstruct the Encrease as well of Atheism and Prophaneness, as of +Popery and Superstition. And I defy all the Powers of Priestcraft to +name such another, a practicable Remedy, of which there is any +Probability, that it would go down or could be made use of in a +clear-sighted Age, and among a knowing People, that have a Sense of +Liberty, and refuse to be Priest-rid. It is amazing, that so many fine +Writers among the Clergy, so many Men of Parts and Erudition should +seem very earnestly to enquire into the Causes of Libertinism and +Infidelity, and never think on their own Conduct.</p> + +<p>Hor. But they'll tell you, that you make the Doctrine of the Gospel +stricter than it really is; and I think so too; and that you take +several Things literally, that ought to be figuratively understood.</p> + +<p>Cleo. When Words are plain and intelligible, and what is meant by them +in a literal sense is agreeable to the Tenour and the whole Scope of +the Book in which we meet with those Words, it is reasonable to think, +that they ought to be literally understood. But if, notwithstanding +this, there are others, who are of Opinion, that these Words are to be +taken in a figurative Sense, and this figurative Sense is more forced +than the literal, and likewise clashing with the Doctrine and the +Design of the Book, we have great Reason not to side with their +Opinion: But if it appears moreover, that those who contend for the +forced, figurative Sense, should be Gainers by it, if their Opinion +prevail'd, and it would bring them Profit, Honour, Pleasure, or Ease, +then we ought to suspect them to be partial, and the figurative Sense +is to be rejected.</p> + +<p>Hor. I don't know what to make of you to Day. You have shewn the <i>Roman +Catholick</i> Religion to be a bare-faced Imposture; and at the same Time +you seem to blame the <i>Protestants</i> for having left it.</p> + +<p>Cleo. I am very consistent with my Self. I have laid open to you the +Politicks, Penetration and Worldly Wisdom of the Church of <i>Rome</i>, and +the Want of them in the Reformers, who exposed the Frauds of their +Adversaries, without considering the Hardships and Difficulties, which +such a Discovery would entail upon their Successors. When they parted +with their Power, and gave up their Infallibility, they should have +foreseen the necessary Consequences of the Honesty and Candour. A +Reform'd Church, that will own she may err, must prepare for Heresies +and Schisms, look upon them as unavoidable, and never be angry with +those who dissent from her. They ought likewise to have known, that no +Divines, who will preach the Gospel in its Purity, and teach Nothing +but Apostolick Truths without Craft or Deceit, will ever be believ'd +long, if they appeal to Men's Reason, unless they will likewise lead, +or at least endeavour or seem to lead Apostolick Lives. In all Sects +and Schisms it has always been and will ever be observed, that the +Founders of them either are, or pretend to be Men of Piety and good +Lives; but as there never was a Principle of Morality that Men have +set out from, so strict yet, that in Tract of Time Human Nature has +not got the better of it, so the Successors of those Founders always +become more remiss by Degrees, and look out for Ways and Means to +render the Practice of their Doctrine, or the Exercise of their +Function, more comfortable and commodious: And all Persuasions have +ever lost Ground, and been sunk in their Reputation in proportion, as +the Teachers of them have relax'd their Manners. No Doctrine ever +prevail'd or got any Advantage over the establish'd Religion in any +Country, that was not accompanied with a real Austerity of Life, or a +Pretence at least to a stricter Morality, and greater Forbearance, +than was generally to be seen in the National Church, at the Time in +which the Doctrine was advanced. These are eternal Truths, that must +flow from the Fabrick, the very Essence of Human Nature. Therefore the +Clergy may write and preach as they please: They may have all the +Skill and Learning that Mortals can be possess'd of, and all the +assistance into the Bargain, that the secular Power can give them in a +free Nation, they will never be able long to keep up their Credit with +a mixed Multitude, if no Show is made of Self-denial, and they will +totally neglect those Means, without which that Credit was never +acquired.</p> + + + + +<h2>The Third Dialogue Between <i>Horatio</i> and <i>Cleomenes</i>.</h2> + +<p>Horatio. Tho' it is but Two Days ago that I troubled you almost a +whole Afternoon, I am come again to spend the Remainder of this, and +sup with you, if you are at Leisure.</p> + +<p>Cleo. This is exceeding kind. I am no Ways engaged; and you give me a +vast Deal of Pleasure.</p> + +<p>Hor. The more I have thought and reflected on what you said of Honour +last <i>Tuesday</i>, the more I have perceiv'd and felt the Truth of it in +Spight of my Teeth. But I shall never dare to speak of so wretched an +Origin.</p> + +<p>Cleo. The Beginning of all Things relating to Human Affairs was ever +small and mean: Man himself was made of a Lump of Earth. Why should we +be ashamed of this? What could be meaner than the Origin of Ancient +<i>Rome</i>? Yet her own Historians, proud as they were, scrupled not to +mention it, after she was arrived at the Height of her Glory, and +become a Goddess, <i>Dea Roma</i>, to whom Divine Honours were paid +throughout the Empire, and a stately Temple was erected within her own +Walls.</p> + +<p>Hor. I have often wonder'd at that <i>Dea Roma</i>, and her Statues +resembling those of <i>Pallas</i>. What could they pretend her Divinity to +consist in?</p> + +<p>Cleo. In her vast Power, which every Freeman had the Privilege to +imagine, he had a Share in.</p> + +<p>Hor. What a <i>Bizar</i>, what a monstrous Humour must it have been, that +could make a wife People suppose that to be a Goddess, which they knew +to be a City!</p> + +<p>Cleo. Nothing in the Universe, but the Pride of the Citizens. But I +don't think, that the Humour, which you seem to be so much astonish'd +at, is altogether worn off yet. In Poetry, Painting and Sculpture, you +see Rivers, Towns, and Countries continue to be represented under the +Images of Men and Women as much as ever. Look upon the Marble Figures +about the Pedestal of Queen <i>Anne's</i> Statue at St. <i>Paul's</i>.</p> + +<p>Hor. But No body is so silly as to worship them.</p> + +<p>Cleo. Not in outward Shew, because it is out of Fashion; but the +inward Veneration, which is paid by many to the Things represented by +those Images, is the very same as it was formerly, and owing to the +same Cause.</p> + +<p>Hor. In what Part of the World is it, that you have observed this?</p> + +<p>Cleo. In <i>Christendom</i>; Here. If you was to hear a vain Man, that is a +considerable Inhabitant of any large Capital, when he is speaking on +the Part and in Behalf of his City, <i>London</i> for example, <i>Paris</i> or +<i>Amsterdam</i>, you would find the Honour, the high Esteem, and the +Deference, which in his Opinion are due to it, far superiour to any, +that are now paid to Mortal Creatures.</p> + +<p>Hor. I believe there is a great Deal in what you say.</p> + +<p>Cleo. It is worth your Observation, what I am going to mention. +Wherever you see great Power and Authority lodged in a considerable +Number of Men, mind the profound Respect and Submission, each Member +pays to the whole, and you'll find, that there is great Plenty, +throughout the World, of what you said, two Days ago, was +inconceivable to you.</p> + +<p>Hor. What is that, pray?</p> + +<p>Cleo. Idols, that are their own Worshipers, and sincerely adore +themselves.</p> + +<p>Hor. I don't know but there may be, in your Way of construing Things: +But I came with a Design to discourse with you on another Subject. +When you said in our last Conversation, that <i>a peaceful Disposition +and Humility were not Qualities more promising in the Day of Battle, +than a contrite Heart and a broken Spirit are Preparatives for +Fighting</i>, I could not help agreeing with your Sentiments; yet it is a +common Notion, even among Men of very good Sense, that the best +Christians make the best Soldiers.</p> + +<p>Cleo. I verily believe, that there are no better Soldiers, than there +are among the Christians; and I believe the same of Painters; but I am +well assured, that the best in either Calling are often far from being +the best Christians. The Doctrine of <i>Christ</i> does not teach Men to +Fight, any more than it does to Paint. That <i>Englishmen</i> fight well is +not owing to their Christianity. The Fear of Shame is able to make +most Men brave. Soldiers are made by Discipline. To make them proud of +their Profession, and inspire them with the Love of Glory, are the +surest Arts to make them valiant: Religion has Nothing to do with it. +The <i>Alcoran</i> bids its Followers fight and propagate their Faith by Arms +and Violence; nay, it promises Paradise to All, who die in Battle +against Infidels; yet, you see, how often the <i>Turks</i> have turn'd Tail +to the <i>Germans</i>, when the latter have been inferiour in Number.</p> + +<p>Hor. Yet Men never fight with greater Obstinacy than in Religious +Wars. If it had not been taken for granted, that Men were animated to +Battle by Preaching, <i>Butler</i> would never have call'd the Pulpit, <i>Drum +Ecclesiastick</i>.</p> + +<p>Cleo. That Clergymen may be made Use of as Incendiaries, and by +perverting the Duties of their Function, set Men together by the Ears, +is very true; but no Man was ever made to fight by having the Gospel +preach'd to him. From what I have said of Self-liking and Human +Nature, the Reason is manifest, why among People, that are indifferent +to one another, it is a difficult Task to make a Man sincerely love +his Neighbour, at the same Time, that it is the easiest Thing in the +World to make him hate his Neighbour with all his Heart. It is +impossible that Two distinct Persons or Things should be the same; +therefore they must all differ in Something.</p> + +<p>Hor. Cannot Two Things be so exactly alike, that they shall differ in +Nothing?</p> + +<p>Cleo. No: For if they are Two, they must differ in Situation, East and +West, the Right and the Left; and there is Nothing so small, so +innocent, or so insignificant, that Individuals of our Species can +differ in, but Self-liking may make a Handle of it for Quarrelling. +This close Attachment and Partiality of every Man to himself, the very +Word, Difference, points at, and upbraids us with: For tho' literally +it is only a Term, to express that Things are not the same; yet, in +its figurative Sense, Difference between Men signifies Disagreement in +Opinions, and Want of Concord. For not only different Nations, but +different Cities in the same Kingdom, different Wards, different +Parishes, different Families, different Persons, tho' they are Twins, +or the best Friends in the World, are all in a fair Way of +Quarrelling, whenever the Difference, that is between them, be that +what it will, comes to be look'd into and discuss'd; if both act with +Sincerity, and each Party will speak from the Bottom of their Hearts.</p> + +<p>Hor. Self is never forgot; and I believe, that many love their Country +very sincerely for the Sake of One.</p> + +<p>Cleo. Nay, what is all the World to the meanest Beggar, if he is not +to be consider'd as a Part of it?</p> + +<p>Hor. This is a little too openly inculcated at Church; and I have +often wonder'd, how a Parson, preaching before a few Clowns in a +pitiful Village, should, after he has named all the great People in +the Nation, pray God to bless more <i>especially</i> the Congregation there +assembled; and this at the same Time that the King and the Royal +Family are at Prayers likewise; and the House of Lords at one Church, +and the House of Commons at another. I think it is an impudent Thing +for a Parcel of Country Boobies to desire to be serv'd first, or +better, than so many Hundred Congregations, that are superiour to them +in Number and Knowledge, as well as Wealth and Quality.</p> + +<p>Cleo. Men always join most heartily in Petitions, in which they +manifestly have a Share; and that the <i>Especially</i>, you find Fault with +was put in from that Consideration, I believe No body denies.</p> + +<p>Hor. But there seems to be a low Artifice, a crafty Design, by which +the Compilers of those Prayers, knowingly made People lay a Stress +upon a Thing, in which there is no Reality. When I hear a Man pray for +Blessings on All, especially the Congregation where I am present, it +pleases me well enough, and the Word <i>Especially</i>, has its Effect upon +me whilst I think no further; but when I consider, that the same Words +are said to every audience of the same Church throughout the Kingdom, +I plainly find that I was pleas'd with Nothing.</p> + +<p>Cleo. Suppose I should own, that it was a Contrivance of those, who +composed the Prayers, to raise Devotion, and that this Contrivance had +been the Effect of a thorough Knowledge of Human Nature; where would +be the Harm, since No body can be injured by it? But to return to our +Subject. If Difference in the least Things is capable of raising +Anger, there is no Doubt, but it will do it most in Things that are +very material, and of the highest Concern: And that Religion in all +Countries is an Affair of the greatest Concern, is taken for granted +by all good Men, and seldom denied by the bad. This is the Reason, +that in Religious Wars Men are more inveterate, and commit more +Cruelties, than when they fight upon other Account. Here the worst and +most vicious Men have fine Opportunities of gratifying their natural +Malice and Rancour of Heart, without being blamed for it; and placing +a Merit in doing Mischief. Therefore we see, that those, who are most +neglectful of their Duty, and act most contrary to the Dictates of +their Religion, are so often the most zealous in fighting for it. +There are other Things that help, and all contribute, to make +Religious Wars the most bloody. Men are commonly sure of Nothing so +much, as they are of the Truth of the Religion they profess; so that +in all Religious Quarrels, Every body is satisfied that he has Justice +on his Side: This must make Man obstinate. The Multitude in all +Countries ascribe to the Deities they worship the same Passions which +they feel themselves; and knowing how well pleas'd they are with Every +body that is on their Side, and will take their Part, they expect +their Reward from Heaven, which they seem to defend; and on that Score +they think with Delight on the Losses and Calamities which they make +others suffer; whether <i>Churchmen</i> fight with <i>Presbyterians</i>, <i>Papists</i> +with <i>Protestants</i>, or <i>Mahometans</i> with <i>Christians</i> of any Sort. Those who +are of Opinion, that the best <i>Christians</i> make the best Soldiers, have +commonly their Eyes on the Civil Wars both in <i>France</i> and in + <i>England</i>.</p> + +<p>Hor. And if you compare the Prince of <i>Conde's</i> Army with that of the +League there, or <i>Cromwell's</i> Troops with the King's Forces here, the +<i>Whigs</i> will tell you, that in either Nation you may meet with +sufficient Proofs, to confirm the Opinion you speak of.</p> + +<p>Cleo. I have Nothing to do with <i>Whigs</i> or <i>Tories</i>; but let us narrowly +look into this Affair, and examine it impartially. Religion was +brought into the Quarrel, you know, in both Kingdoms, and the Cases +between the Adversaries here and there were much the same. The +<i>Huguenots</i> and <i>Roundheads</i> on the one Side said, that they had Nothing +so much at Heart as Religion; that the National Worship was Idolatry; +that Christianity required no outward Shew of Altars or Vestments, but +the Sacrifice of the Heart to be seen in Men's Lives; that God was to +be serv'd with greater Strictness, than was observed by the National +Clergy; that they fought his Cause, and did not question, but by his +Help to obtain the Victory. The <i>Leaguers</i> and <i>Cavaliers</i> said on the +other Side, that Lay-men, especially Soldiers, where improper Judges +in Matters of Religion; that themselves were honest Men, loyal +Subjects, who fought for the establish'd Church, their King and +Country; and as to their Adversaries, that they were under a Parcel of +Hypocritical Rascals, that under the Mask of Sanctity carried on an +open Rebellion, and had no other Design than to dethrone the King, and +get the Government into their own Clutches. Let us see the Consequence +that would naturally follow from this Difference. The First, to +support their Cause, would think it necessary not to be too glaringly +inconsistent with themselves; therefore they would display somewhat +more of Devotion, and by praying often, and perhaps singing of Psalms, +make a greater Shew of Religion, than is commonly seen in Armies. +Should the Chief of such Troops, and the great Men under him, who are +most likely to get by the Quarrel, be more circumspect in their +Actions, and attend Divine Worship oftner than is usual for Persons of +Quality, their Example would influence the inferiour Officers, and +these would take Care, that the Soldiers should comply, whether they +would or not. If this was well perform'd on one Side, it is very +natural to suppose, that the other, knowing the first to be no better +Men than themselves, and believing them to be Hypocrites, would not +only be offended at their Behaviour, but likewise, in Opposition to +their Enemies, be more neglectful of Religious Duties, than well +disciplin'd Armies generally are, and the Soldiers allow'd to be more +dissolute in their Lives than is usual. By this Means the Contrast +between two such Armies, would be very conspicuous. A good Politician +may add to, or take from the Principle of Honour, what Virtue or +Qualifications he pleases; and a skillful General, who can guard his +own Actions, and will be at some Trouble in Self-denial where he may +be observed, may model an Army as he thinks fit. All Superiors, in +Camps as well as Courts, will ever serve for Patterns to their +Inferiours; and should Officers unanimously resolve to render Swearing +unfashionable, and in good Earnest set about this Task, by Example as +well as Precept and Discipline, it would not be difficult to manage +Soldiers in such a Manner, that in less than Half a Year not an Oath +should be heard among them. If there were Two Armies in the Same +Country, and of the same Nation, in one of which the Soldiers should +curse and swear, as much as is commonly done among all loose, and +ill-bred People, and in the other the Men should have been cured of +that bad Custom, it is incredible what Reputation of being Good and +Religious, those, who would only forbear Swearing, would gain beyond +their Adversaries, tho' they were equally guilty with them of Whoring, +Drinking, Gaming, and every other Vice except that one. Therefore if +one General, to please and keep in with a Party, should think it his +Interest that his Troops should make a greater Appearance of +Godliness, than is commonly observed among Military Men; and another, +to please a contrary Party, should take it to be his Interest to act +as contrary as it was possible to what his Enemies did, and endeavour +to be the Reverse of them, the Difference would be prodigious.</p> + +<p>Hor. Then if in one Army they were Valiant, the General of the other +would endeavour to make his Men Cowards.</p> + +<p>Cleo. They would differ in every Thing that Soldiers can differ in: +The Observance of the Point of Honour and Hatred to their Enemies are +inseparable from their Calling; therefore resenting of Affronts among +themselves, and cruel Usage to their Enemies, were not more banish'd +from the Armies of the <i>Huguenots</i> and <i>Roundheads,</i> than they were from +those of the <i>Leaguers</i> and <i>Cavaliers.</i></p> + +<p>Hor. The true Reason of the Difference, in the Lives and Morals of the +Soldiers, between the King's Forces and the Rebels, was the Difference +of their Circumstances, and the Care that was taken of them. The +Parliament's Army was regularly provided for, and always able to pay +for what they had. But the others, who were most commonly in Want, +were forced to live upon the Country, and take their Provisions where +they could get them; and this will make all Troops more dissolute and +disorderly, than is consistent with the Service, tho' they had the +best Officers in the World.</p> + +<p>Cleo. The Misfortune you speak of, and which the King's Army labour'd +under, must every where be a great Hinderance to Discipline; and I +verily believe, that his Soldiers suffer'd very much in their Morals +on Account of it; but I am persuaded, that the Contrariety of +Principles, which I hinted at, was an Addition to that Misfortune, and +made it worse; for that the <i>Cavaliers</i> laughed at the <i>Roundheads</i> for +their praying so long and so often, and the great Shew they made of +Devotion, is certain; and there is always a Pleasure in appearing to +be the Reverse of what we ridicule in our Enemies. But whatever was +then, or might at any other Time, be the true Reason of the Difference +in the Shew of Piety and Goodness between two such Armies, let us see +the Consequence of it, and the Effect it would naturally have on the +sober Party. All Multitudes are superstitious; and among great +Numbers, there are always Men prone to Enthusiasm; and if the +Pretenders to Godliness had skilful Divines (as no doubt, they would +have) that knew, how to extol the Goodness and Piety of the General +and the Soldiers, declaim against the Wickedness and reprobate Lives +of the Enemies, and remonstrate to their Hearers, how God must love +the first, and, from his known Attributes, hate the latter, it would +in all Probability produce every Thing we read of in the Armies of the +Prince of <i>Conde</i> and the Parliament. Some Colonels would preach, and +some Soldiers would learn Prayers and Scraps of Psalms by Heart, and +many of them would grow more circumspect in indulging their Vices, +than is common to Men of their Function. This latter would make the +Men more governable, and consequently better Troops, and all together +would make a great Noise. Besides, Mankind are so given to flatter +themselves, that they'll believe any Thing, that is said in their +Praise; and should, in any Regiment of such an Army, the Chaplain +display his Eloquence before a Battle, exhort the Men to Bravery, +speak in Commendation of the Zeal and Piety of the Officers and the +Troops in general, and find out some particular Reason, why God should +love and have Regard for that Regiment beyond any other, it might have +a very good Effect upon the most Wicked, as well as the better Sort. +And if this Chaplain, from what he knew of them, should pathetically +encourage them, and promise them the Victory, Enthusiasm is so +catching, that a Fellow, who lay with a Whore over Night, and was +drunk the Day before, if he saw his Comrades moved, might be +transported with Joy and Eagerness to fight, and be stupid enough to +think, that he had a Share in God's Favour. The <i>Greek</i> and <i>Roman</i> +Histories abound with Instances of the immense Use that may be made in +War of Superstition well turn'd: The grossest, if skilfully managed, +may make the fearful, undaunted, and the loosest Livers exert +themselves to the utmost of their Power, from a firm Belief, that +Heaven is on their Side. That Superstition has had this Effect upon +Men of almost every Persuasion, as well as Heathen Idolaters, is +certain; but he must be a notable Divine, that can expect the same +from the Doctrine of <i>Christ</i>, faithfully deliver'd, and preach'd in its +Purity. It is possible therefore that any Number of Troops may, by +crafty Declamations and other Arts, be made Zealots and Enthusiasts, +that shall fight and pray, sing Psalms one Hour, and demolish an +Hospital the next; but you'll as soon meet with an Army of Generals or +of Emperours, as you will with, I won't say an Army, but a Regiment, +or even a Company of good Christians among Military Men. There never +were better Troops, or Men that behaved with greater Gallantry and +Chearfulness, than we had in the two last Wars; Officers as well as +common Soldiers; but I would as soon believe, that it was Witchcraft +that made them brave, as that it was their Religion.</p> + +<p>Hor. Yet I have often heard it from experienc'd Officers, that the +most virtuous, the soberest, and the most civiliz'd Fellows made the +best Soldiers, and were those whom they could most depend upon.</p> + +<p>Cleo. I heartily believe that to be true for the Generality; for I +know, that by Virtuous, you don't mean much more than tolerably +Honest, such as are not given to wrong or decieve Any body; or else +among the Officers themselves, you know, that very Few of them are +possess'd of many Christian Virtues, or would be fond of the +Character. Do but consider what is required of a Soldier. There are +Three Things which the officers are chiefly afraid of in their Men: +The First is, that they may desert, which is so much Money lost: The +Second, that they may rob or steal, and so come to be hang'd: The +Third is, that they may be sick, and consequently incapable of doing +Duty. Any middling Honest secures them entirely as to the two First; +and, without Doubt, the less vicious; that is, the more sober and +temperate the Men are, the more likely they are to preserve their +Health. As for the Rest, Military Men are easy <i>Casuists</i> for the +Generality, and are used to give, as well as take, large Grains of +Allowance. A Soldier, who minds his Business, is seldom reproved for +taking any Pleasure he can come at, without being complain'd of: And +if he be brave, and understands his Exercise, takes Care always to be +sober when he is upon Duty, pays a profound Respect to his Officers, +as well as a strict Obedience to their Commands, watches their Eyes, +and flies at a Nod, he can never fail of being beloved. And if +moreover he keeps himself clean, and his Hair powder'd, is neat in his +Cloaths, and takes Care not to be pox'd; let him do what he pleases +for the Rest, he'll be counted a very valuable Fellow. A Man may do +all this without Christianity, as well as he can do it without having +an Estate. There are Thousands that are less circumspect and not half +so well accomplish'd, who yet are well esteem'd in that Station. And +as I have allow'd on the one Hand, that the soberest and the civiliz'd +Fellows make the best Soldiers, and are, generally speaking, the most +to be depended upon in an Army, so it is undeniable on the other, +that, if not the major, at least a very considerable Part of our best +Troops, that had the greatest Share in the Victories we obtain'd, was +made up of loose and immoral, if not debauch'd and wicked Fellows. +Nay, I insist upon it, that Jayl-birds, Rogues, who had been guilty of +the worst of Crimes, and some that had been saved from the Gallows to +recruit our Forces, did on many Occasions both in <i>Spain</i>, and <i>Flanders</i>, +fight with as much Intrepidity, and were as indefatigable, as the most +Virtuous amongst them. Nor was this any Thing strange or unexpected; +or else the recruiting Officers ought to have been punish'd, for +lifting and giving the Money of the Publick to Men, of whom there was +no Probability that they could be made Soldiers. But to make it +evident, how little the Religion and Morality of a Soldier are minded +by his Superiours, and what great Care is taken to keep up and +cultivate his Pride ——.</p> + +<p>Hor. That latter I have seen enough of in the <i>Fable</i> of the <i>Bees</i>. You +would speak about the Cloaths and Accoutrements.</p> + +<p>Cleo. I wave them; tho' there it is likewise very conspicuous. I only +desire you to compare the Things he is indulg'd in, and which, if he +pleases, he may brag of, with what he is taught to be ashamed of, the +grand Offence, which, if once committed, is never to be pardon'd. If +he has but Courage, and knows how to please his Officers, he may get +drunk Two or Three Times a Week, have a fresh Whore every Day, and +swear an Oath at every Word he speaks, little or no Notice shall be +taken of him to his Dishonour; and, if he be good humour'd, and +forbears stealing among his Comrades, he'll be counted a very honest +Fellow. But if, what <i>Christ</i> and his Apostles would have justify'd him +in and exhorted him to do, he takes a Slap in the Face, or any other +gross Affront before Company, without resenting it, tho' from his +intimate Friend, it cannot be endured; and tho' he was the soberest, +and the most chaste, the most discreet, tractable and best temper'd +Man in the World, his Business is done. No body will serve with a +noted Coward; nay, it would be an Affront to desire it of Gentlemen +Soldiers, who wear the King's Cloth; and the Officers are forc'd to +turn him out of the Regiment. Those who are unacquainted with Military +Affairs and Chaplains of Regiments, would not imagine, what a small +Portion of Virtue and Forbearance a Soldier stands in Need of, to have +the Reputation of a good Religious Man among those he converses with. +Clergymen, that are employ'd in Armies, are seldom rigid <i>Casuists</i>; and +Few of them are Saints themselves. If a Soldier seems to be less fond +of strong Liquors than others generally are; if he is seldom heard to +swear; if he is cautious in Love-Affairs, and not openly vicious that +Way; if he is not known to Steal or Pilfer, he'll be stiled a very +honest, sober Fellow. But if, moreover, such a one should behave with +Decency at Devine Service, and seem now and then to be attentive to +what is spoken; if ever he had been seen with a Book in his Hand, +either open or shut; if he was respectful to the Clergy, and zealous +against those, who are not of the same Religion which he professes to +be of, he would be call'd a very Religious Man; and half a Dozen of +them in a Regiment would, in a little Time, procure a mighty Character +to the whole, and great Honour to the Chaplain.</p> + +<p>Hor. I dare say, that on some Occasions he would take the Liberty from +it to brag, that there were no better Christians in the World, than a +great many were, whom he had under his Care.</p> + +<p>Cleo. Considering how Things are often magnify'd without Regard to +Truth or Merit, and what Advantages some Men will take, right or +wrong, to advance as well as maintain the Cause they get by; it is not +improbable, that three or four score thousand Men, that were kept in +good Discipline, tho' they were all taken at Random from the lowest +and idlest of the Vulgar, might be stiled an Army of good Christians, +if they had a Chaplain to every Regiment, and but Two or Three such +orderly Soldiers, as I have describ'd, in every Thousand: And I am +persuaded, that the sect or Religion, which they pretended to follow +and profess, would, by the Help of able and active Divines, acquire +more Credit and Reputation from those Few, than all the Loosness, +Debauchery and gross Vices of the Rest would ever be able to take away +from them.</p> + +<p>Hor. But from what you have said, I should think, that the Gospel must +do Hurt among fighting Men. As such they must be animated by another +Spirit, and can receive no Benefit from the Doctrine of Peace. What +Occasion is there for Divines in an Army?</p> + +<p>Cleo. I have hinted to you several Times, that in the Management of +Human Creatures, the Fear of an invincible Cause, which they are all +born with, was always to be consulted; and that no Multitudes can ever +be govern'd, so as to be made useful to any one Purpose, if those, who +attempt to rule over them, should neglect to take Notice of, or but +any Ways seem to slight the Principle of that Fear. The worst of Men +are often as much influenc'd by it as the best; or else Highwaymen and +House-breakers would not swear Fidelity to one another. God is call'd +upon as a Witness to the mutual Promises of the greatest Miscreants, +that they will persevere in their Crimes and Villanies, and to the +last Drop of their Blood be unalterably Wicked. This, you know, has +been done in Massacres, the blackest Treasons, and the most horrid +Conspiracies; tho' the Persons concern'd in them, perhaps, gave other +Names to their Undertakings. By this we may see, what absurd Notions +Men may have of the Deity, who undoubtedly believe his Existence: For +how flagitious soever Men are, none can be deem'd <i>Atheists</i> but those, +who pretend to have absolutely conquer'd, or never been influenced by +the Fear of an invisible Cause, that over-rules Human Affairs; and +what I say now has been and ever will be true in all Countries, and in +all Ages, let the Religion or Worship of the People be what they will.</p> + +<p>Hor. It is better to have no Religion, than to worship the Devil.</p> + +<p>Cleo. In what Respect is it better?</p> + +<p>Hor. It is not so great an Affront to the Deity not to believe his +Existence, as it is to believe him to be the most Cruel and the most +Malicious Being that can be imagin'd.</p> + +<p>Cleo. That is a subtle Argument, seldom made Use of but by +Unbelievers.</p> + +<p>Hor. Don't you think, that many Believers have been worse Men, than +some <i>Atheists</i>?</p> + +<p>Cleo. As to Morality, there have been good and bad Men of all Sects +and all Persuasions; but before we know any Thing of Men's Lives, +Nothing can be worse in the Civil Society, than an Atheist, <i>caeteris +paribus</i>. For it would be ridiculous to say, that it is less safe to +trust to a Man's Principle, of whom we have some Reason to hope, that +he may be with-held by the Fear of Something, than it is to trust to +one who absolutely denies, that he is withheld by the Fear of any +Thing. The old <i>Mexicans</i> worship'd <i>Vitzliputzli</i>, at the same Time that +they own'd his Malice, and execrated his Cruelty; yet it is highly +probable, that some of them were deterr'd from Perjury for Fear of +being punish'd by <i>Vitzliputzli;</i> who would have been guilty of it, if +they had not been afraid of any Thing at all.</p> + +<p>Hor. Then not to have believed the Existence of that chimerical +Monster was Atheism in <i>Mexico</i>.</p> + +<p>Cleo. It certainly was among People that knew of no other invisible +Cause.</p> + +<p>Hor. But why should I wonder at the <i>Mexicans</i>? There are Christians +enough, of whom, to judge from their Sentiments and Behaviour, it is +hard to determine, which it is they are more afraid of, God or the +Devil.</p> + +<p>Cleo. I don't question, but among the Vulgar, more Persons have been +deterr'd from doing Evil, by what they had heard of the Torments of +Hell, than have been made virtuous by what had been told them of the +Joys of Heaven, tho' both had been represented to them as equally +infinite and unutterable.</p> + +<p>Hor. But to return to my Question. When I ask'd what Occasion there +was for Divines in an Army, I was not ignorant of the Necessity there +is of having Religion and Priests of some Sort or other, to humour as +well as awe the Multitude; but I wanted to know the Mystery, and be +let into the Secret, by which the Doctrine of Peace is made +serviceable to the carrying on of War; for that Preachers of the +Gospel have not only exhorted Men to Battle, but likewise that they +have done it effectually; and that Soldiers have been inspired with +Courage, and made to fight with Obstinacy by their Sermons, the +History of almost every Country can witness.</p> + +<p>Cleo. A little Accuracy will set us to Rights. That what you say has +been, and is often done by Sermons and Preachers, both Protestant and +Popish, is certainly true. But I deny, that ever it was once done by a +Preacher of the Gospel.</p> + +<p>Hor. I don't understand your Distinction. Are not all Christian +Divines call'd Preachers, as well as Ministers of the Gospel?</p> + +<p>Cleo. But many People are call'd, what, strictly speaking, they are +not. The Reason I have for what I say is, that there is Nothing +contain'd in the Gospel, that can have the least Tendency to promote +or justify War or Discord, Foreign or Domestic, Publick or Private; +nor is there any the least Expression to be found in it, from which it +is possible to excite or set People on to quarrel with, do Hurt to, or +any ways offend one another, on any Account whatever.</p> + +<p>Hor. But this encreases the mystery, and makes the facts less +intelligible.</p> + +<p>Cleo. I will unfold it to you. As all Priests have ever maintain'd, +that they were the Interpreters of the will of the deity they +pretended to serve, and had an undoubted Right of construing and +explaining the Doctrine and the Meaning of the Religion they taught +and presided over: As, I say, all priests have ever maintain'd this, +so the Christian Clergy, as soon as they took it in their Heads to be +priests likewise, claim'd the same Privilege; and finding several +things, which they had a Mind to, denied them in the Gospel; and that +many Conveniencies, which all other Priests had ever, not only been +fond of, but likewise enjoy'd, were in express words forbid, and +absolutely prohibited in the <i>New Testament</i>, they had recourse to the +<i>Old</i>, and providently took Care from thence to supply the Deficiency of +the <i>New</i>.</p> + +<p>Hor. So, when they had no settled Revenue or Pomp of Dress from the +Gospel, they took up with the Tithes and Sacerdotal Ornaments of the +<i>Levites</i>, and borrow'd from the <i>Jewish</i> Priests and Prophets every Thing +that was worth having.</p> + +<p>Cleo. This would open too large a Field, and therefore I would look +into the Clergy's Behaviour no farther, than as it relates to Armies +and military Men, and take Notice, that whenever Pillage or shedding +of Blood are to be justified or encouraged by a Sermon, or Men are to +be exhorted to Battle, to the Sacking of a City or the Devastation of +a Country, by a pathetick Discourse, the Text is always taken from the +<i>Old Testament</i>; which is an inexhaustible Fund for Declamation on +almost every Subject and every Occasion: And there is no worldly End, +which the most ambitious Man, or the most cruel Tyrant can have to +serve, but from some Part or other of that Book a Divine of middling +Capacity may find out a proper Text to harangue upon, that shall +answer the Purpose. But to make it evident, that Divines may be useful +to all Fighting Men, without preaching of the Gospel, we need but to +consider, that among all the Wars and Dissentions, which Christians +have had with one another on innumerable Accounts, there never was a +Cause yet, so unreasonable or absurd, so unjust or openly wicked, if +it had an army to back it, that has not found Christian Divines, or at +least such as stiled themselves so, who have espoused and call'd it +Righteous. No rebellion was ever so unnatural, nor Tyranny so cruel, +but if there were men who would fight for it, there were Priests who +would pray for it, and loudly maintain, that it was the Cause of God. +Nothing is more necessary to an Army, than to have this latter +strenously insisted upon, and skilfully unculcated to the soldiers. No +body fights heartily, who believes himself to be in the wrong, and +that God is against him, Whereas a firm persuasion of the Contrary, +inspires Men with Courage and Intrepidity; it furnishes them with +arguments to justify the Malice of their Hearts, and the implacable +Hatred they bear their Enemies; it confirms them in the ill opinion +they have of them, and makes them confident of victory; <i>si +Deus pro nobis quis contra nos?</i> In all wars it is an everlasting +Maxim in Politicks, that whenever Religion can be brought into the +Quarrel, it ought never to be neglected, and that how small soever the +Difference may be between the contending Parties, the Divines on each +Side, ought to magnify and make the most of it; for Nothing is more +comfortable to Men, than the Thought, that their Enemies are likewise +the Enemies of God.</p> + +<p>Hor. But to make Soldiers laborious as well as governable, would it +not be useful to exhort them to Virtue, and a close Attachment to the +Principle of Honour?</p> + +<p>Cleo. The principle of Honour is never forgot; and as to Virtue, what +is required of them is Fortitude, and to do as they are bid. And if +you'll consider what Pains are taken to make them ashamed of Cowardice +above all other Vices; and how prompt, as well as severe, the +Punishment for Disobedience is in the least Trifles among Soldiers, +beyond what it is any where else; if, I say, you'll consider these +Things on the one Hand, and on the other the great Latitude that is +given them as to Morals, in what has no Regard to the Service, you'll +find, that for the First, Divines are not wanted, and that for the +other they can do but little Good. However Morality is often preach'd +to them, and even the Gospel at seasonable Times, when they are in +Winter Quarters, or in an idle summer, when there is no Enemy near, +and the Troops perhaps are encamped in a Country, where no Hostilities +should be committed. But when they are to enter upon Action, to +besiege a large Town, or ravage a rich Country, it would be very +impertinent to talk to them of Christian Virtues; doing as they would +be done by; loving their enemies, and extending their Charity to all +Mankind. When the Foe is at Hand, the Men have Skirmishes with him +every Day, and perhaps a main battle is expected; then the mask is +flung off; not a Word of the Gospel, nor of Meekness or Humility; and +all Thoughts of Christianity are laid aside entirely. The men are +prais'd and buoy'd up in the high value they have for themselves: +their Officers call them Gentlemen and Fellow-Soldiers; Generals pull +off their Hats to them; and no Artifice is neglected that can flatter +their Pride, or inspire them with the Love of Glory. The Clergy +themselves take Care at such Times, not to mention to them their Sins, +or any Thing that is melancholy or disheartning: On the Contrary, they +speak chearfully to them, encourage and assure them of God's Favour. +They take Pains to justify, and endeavour to encrease the Animosities +and Aversion, which those under their Care have against their Enemies, +whom to blacken and render odious, they leave no Art untried, no Stone +unturn'd; and no Calumny can be more malicious, no Story more +incredible, nor Falsity more notorious, than have been made Use of +knowingly for that Purpose by Christian Divines, both <i>Protestants</i>, and +<i>Papists</i>.</p> + +<p>Hor. I don't use to be an Advocate for Bigots of any sort, much less +for Fanaticks, whom I hate; but facts are stubborn things. It is +impossible to reflect on the sharp and bloody Engagements in the +Rebellion, and the Devotion of <i>Cromwell</i>'s army, without being +convinced, that there must have been Men at that Time, that were both +Valiant and Religious. It is certain, that the Rebels fought well, and +that they had more Days of Fasting and Humiliation, than ever were +known among any other Soldiers.</p> + +<p>Cleo. That there was a greater Appearance of Religion among them, than +ever was among any other regular Troops, I allow; but that none of it +could proceed from a Principle of Christianity is demonstrable.</p> + +<p>Hor. They had Men of unquestionable Honour among them; and some of +them must have been sincere.</p> + +<p>Cleo. A great many, I verily believe, were sincere; but let us look +into this Affair a little more narrowly. What do you think of the +General? Do you think, that <i>Cromwell</i> was a good Christian and a pious +Man, who had Nothing so much at Heart as Religion and Liberty, and, +void of Selfishness, had devoted himself to procure Happiness Eternal +as well as Temporal to the People of <i>England</i>? Or that he was a vile +wicked Hypocrite, who, under the Cloak of Sanctity, broke through all +Human and Divine Laws to aggrandize himself, and sacrifis'd every +Thing to his own Ambition, and the Interest of his Family?</p> + +<p>Hor. There is no Doubt, but all impartial Men must believe the latter. +But then he understood Mankind very well; his very Enemies, that were +his Contemporaries, allow'd him to be a Man of great Parts. If he had +had the the same Opinion of Christianity, which you have, and the +Unfitness of it to make Men quarrel and fight with Obstinacy, he would +never have made Use of it among his Soldiers.</p> + +<p>Cleo. And it is clear as the sun, that he never did.</p> + +<p>Hor. That his pretences to religion were no more than Hypocrisy, I +have allow'd; but it does not appear, that he desired others to be +Hypocrites too: On the Contrary, he took Pains, or at least made Use +of all possible Means to promote Christianity among his Men, and make +them sincerely Religious.</p> + +<p>Cleo. You will never distinguish between Christianity, that is, the +Doctrine of Christ, and the Interpretations, that are made of it by +Clergymen; tho' I have often shew'd you the great Difference there is +between them. <i>Cromwell</i> was a Man of admirable good Sense, and +thoroughly well acquainted with Human Nature; he knew the mighty Force +of Enthusiasm, and made Use of it accordingly. As to Strictness of +Religion and the Love of Liberty, they had all along been the darling +Pretences of the party he engaged in. The complaints of the <i>Puritans</i> +against Episcopacy, and that the Church of <i>England</i> was not +sufficiently reformed, began in Queen <i>Elizabeth's</i> Time, and were very +near as old as the Reformation itself. The people's Murmurings and +Struggles for Liberty were of some Standing, when King <i>Charles</i> the +First came to the Throne: The Jealousies, which Parliaments had of the +Regal Power and Prerogative, had been openly shewn in his Father's +Reign, and, throughout the Course of it, been troublesome to his +Ministers. That the Clergy of the Church of <i>England</i> had enjoin'd +Things, and taught what they had no Warrant for from the Gospel, and +that King <i>James</i> the First, as well as his Son, who succeeded him, laid +Claim to a more absolute Power, than was consistent with the +privileges of Parliament and the Constitution, in undeniable. Religion +then and Liberty, being two topicks, that Abundance was to be said +upon in those Days, became the Subject and Foundation of the Quarrels +between the King and Parliament, that afterwards broke out into a +Civil War.</p> + +<p>Hor. I was not born in <i>China</i> or <i>Lapland</i>: there is not a Boy of Twelve +Years old, that is ignorant of the Causes of that Civil War.</p> + +<p>Cleo. I don't question your Knowledge; but only mention these Things, +that from the Nature of the Dissentions, and the mischiefs that ensued +upon them, we might see the Impossibility, that either Party should +have acted from a Principle of Christianity. I shall now endeavor to +demonstrate to you Two Things; the First is, that Clergymen, by a +small Deviation from the Gospel, may so egregiously impose upon their +Hearers, as to make even sincere Men act quite contrary to the +Precepts of it, at the same Time that those subtle Declaimers shall +seem to be full of Zeal, and to have the highest Value for +Christianity. The Other is, that in a well disciplin'd Army, Acts of +Devotion, and an outward Shew of Religion may do vast Service for the +obtaining of Victory, tho' the General who appointed and order'd them, +was an <i>Atheist</i>; the greatest part of the Clergy, who perform'd and +assisted in them, were Hypocrites, and the Generality of the Men were +wicked Livers. As to the First, I call a Man sincere in his Religion, +who believes the Bible to be the Word of God, and acknowledging the +Difficulty he finds in obeying the Dictates of the Gospel, wishes with +all his heart, that he could practice the self-denial that is required +in it; and is sorry, that he has not the Power to govern and subdue +his stubborn Passions so well as he could wish. If to such a one, a +Clergyman should preach the Strictness of Morality, and the Necessity +of Repentance, that are taught in the Gospel, and moreover inculcate +to him, that as to Divine Worship the Ceremonial was abrogated; that +what was required of us, was the Sacrifice of the Heart and the +Conquest over our darling Lusts; and that in short the Religious +Duties of a Christian were summ'd up in loving God as his Neighbour; +this Doctrine being every Way agreeable to that of <i>Christ,</i> a sincere +man, who had read the <i>New Testament</i>, would easily give Ear to a +Divine, who should preach it to him; and it is highly probable, that +in Matters of Conscience, and every Thing relating to his Deportment, +he should be glad of his Counsel. Suppose now, that there was another +Clergyman in the same city, who likewise pretending to preach the +Gospel, should, on the one Hand, represent the Doctrine of it as very +indulging to Human Nature, and the Practice of it easily comply'd +with, and, on the other, lay a great Stress on the Honour to be paid +to his own Person, and the Performances of a Set of Ceremonies, no +where mention'd in the Gospel; it is not likely, that our sincere Man +should approve of his Sermons; but if this Second Divine should +moreover call them Enemies to God, who should refuse to comply with +every Part of these Ceremonies, and give the Name of Hypocrite to +Every body, who should assert, that the Gospel required stricter +Morality than what he taught; if he should sollicite the Magistrate to +have all Persons punish'd, who were not of his Opinion; and if, by +his Instigation, our sincere Man should actually be persecuted and +plagued by his Fellow-Subjects; to judge from what we know of Human +Nature, such Usage would fill the sincere Man with Indignation, and +raise his Anger against all those, who were the Occasion of his +Sufferings. Let us suppose like-wise, that this Man, besides his +Sincerity, had Temper and Goodness enough to consider, that, tho' he +had been unjustly dealt with, and was highly provok'd, yet his +Religion taught and commanded him not to resent Injuries, but to +forgive his Enemies, and to Love them that hated him; it is reasonable +to think, that this Clashing between Nature and Principle would +perplex him, and himself stand in Need of good Advice, what to do in +this Dilemma. If in this Case, the Clergyman, who first preached to +him the Purity of the Christian Religion, and the Severity of its +Morals, and whom he often went to hear, should persist in the same +Sentiments; and, continuing to recommend to him the Doctrine of Peace, +make Use of all the Arguments, which the Gospel could furnish him +with, either to warn him against Anger and all sinful Passions, Malice +of Heart, Hatred and Resentment; or to exhort him to Fortitude in +Afflictions, Heroick Patience in Sufferings, and on all Emergencies an +entire Resignation to the Will of God; If, I say, the Clergyman I +mention'd should do this, whatever might be the Success he did it +with, he would have acted the good Shepherd, and his Sermons could +never be made a Handle of for War or Rebellion. But if instead of it, +he should seem to approve of the other's Anger, and, to justify it, +enter into the Merits of the Cause; if he should endeavour to +demonstrate, that all Ceremonies of Human Invention were +superstitious, and that Kneeling down, where there were Pictures and +Sculpture, was a manifest Token of Idolatry; if after this, by an easy +Transition, he should go over to the <i>Old Testament</i>, expatiate on the +Second Commandment, and produce several Instances of God's Vengeance +on Idolaters, and the utter Destruction, that had often been brought +upon them by God's own People, fighting under his Banner, and acting +by his special Commission; If a Preacher should do this, and have +Mischief in his Heart, it would not be difficult for him insensibly to +mislead his Hearers, extinguish their Charity, and, working upon the +Passions, make a sincere Man, who had really been ill treated, mistake +in his own Breast the Spirit of Revenge for Religious Zeal, and, to +maintain the Truth of the Gospel, act directly contrary to the +Precepts of it. And the more regular the Life was of such a Divine, +and the greater the Austerity of his Manners, the fitter Instrument +would he be to sow Sedition, enflame an Audience, and make Tools of +them for the Ambitious.</p> + +<p>Hor. The First you have made out beyond my Expectations; but it has +been at the Expence of your Revolution-Principles; I hope you'll never +take them up again.</p> + +<p>Cleo. I hope I shall have no Occasion for it: but what I have advanced +has Nothing to do with the Controversy you point at. The illegal Sway +of Magistrates is not to be justified from the Gospel, any more than +the Resistance of the People. Where Two Parties quarrel, and open +Animosities are to be seen on both Sides, it is ridiculous for either +to appeal to the Gospel. The Right, which Princes have to enjoy their +Prerogative, is not more divine, than that which Subjects have to +enjoy their Privileges; and if Tyrants will think themselves more +justifiable before God than Rebels, they ought first to be satisfied, +that Oppression is less heinous in his Sight than Revenge.</p> + +<p>Hor. But No body owns himself to be a Tyrant.</p> + +<p>Cleo. Nor did ever any Malecontents own themselves to be Rebels.</p> + +<p>Hor. I can't give this up, and must talk with you about it another +Time. But now I long to hear you demonstrate the Second of your +Assertions, and make that as evident to me, as you have done the +First.</p> + +<p>Cleo. I'll endeavour it, if you'll give me Leave, and can have but +Patience to hear me, for you'll stand in Need of it.</p> + +<p>Hor. You are to prove, that Acts of Devotion, and an outward Shew of +Religion, may make an Army Victorious, tho' the General was an +<i>Atheist</i>, the Clergy were Hypocrites, and the Generality of the Men +wicked Livers.</p> + +<p>Cleo. A little more Accuracy, if you please. I said, that they might +do vast Service for the obtaining of Victory; the Service I mean, +consists in rousing the Courage of the Men, and throwing them into an +Enthusiasm, that shall dissipate their Fears, and make them despise +the greatest Dangers. There is no greater Art to make Men fight with +Obstinacy, than to make them trust to, and rely with Confidence on the +Assistance of the invisible Cause, they Fear.</p> + +<p>Hor. But how can wicked Men be made to do this? What Reasons can they +be furnish'd with, to hope for the Assistance of Heaven?</p> + +<p>Cleo. If you can assure Men of the Justice of their Cause, and render +that evident and unquestionable, the Business is done, and their own +Wickedness will be no Obstacle to it. Therefore this, you see, is the +Grand Point, which Priests have ever labour'd to gain among Fighting +Men in all Countries and in all Ages. How immensely soever they have +differ'd from one another in Religion and Worship, in this they have +all agreed. We were speaking, you know, of <i>Cromwell's</i> Army; do but +recollect what you have heard and read of those Times, and you'll +find, that the Notions and Sentiments, that were industriously +instill'd into the minds of the soldiers, had a manifest tendency to +obtain this end, and that all their preaching and praying were made +serviceable to the same purpose. The <i>Credenda</i>, which the whole army, +and every individual were imbued with, even by the most moderate of +their preachers, were generally these: that the King gave ear to his +evil counsellours; that he was govern'd by his Queen, who was a rank +Papist, bigotted to her own superstition; that all his ministers were +wicked men, who endeavour'd to subvert the constitution, and aim'd at +nothing more than to render him absolute, that by his arbitrary power +they might be skreen'd from justice, and the resentment of an injured +nation: that the bishops were in the same interest; that, tho' they +had abjured the Pope's supremacy, and found fault with the luxury of +the court of <i>Rome</i>, they wanted as much to lord it over the laity +themselves, and were as fond of worldly honour, power, and authority, +of pomp and splendour, and a distinguish'd manner of living, as any +Popish prelates: that the worship of the church of <i>England</i> was above +half Popery; that most of the clergy were idle drones, who lived upon +the Fat of the Land, and perverted the End of their Function: That by +this Means Religion it self was neglected, and, instead of it, Rights +and Ceremonies were obstinately insisted upon, that were notoriousy +borrow'd from the Heathen and Jewish Priests. That preaching +Non-resistance was justifying Tyranny, and could have no other Meaning +than to encourage Princes to be wicked, and tie the Peoples Hands, +whilst they should have their Throats cut: That in Pursuance of this +Doctrine, He, who should have been the Guardian of their Laws, had +already trampled upon them and broken his Coronation-Oath, and, +instead of being a Father to his People, had openly proclaim'd himself +their Enemy, invited, a Foreign Force into the Land, and was now +actually making War against the Parliament, the undoubted +Representatives of the Nation. Whilst these Things were said of the +Adverse Party, their own was extoll'd to the Skies; and loud Encomiums +were made on the Patriotism of their Superiours, the Sanctity and +Disinterestedness as well as Wisdom and Capacity of those Asserters of +Liberty, who had rescued them from Bondage. Sometimes they spoke of +the Care, that was taken of Religion, and a Pains-taking Ministry, +that preach'd not themselves but <i>Christ</i>, and, by their Example as well +as Precept, taught the Purity of the Gospel, and the strict Morality +that is contain'd in it, without Superstition or Allowances to please +Sinners: At others, they represented to their Hearers the exemplary +Lives of the Generals, the Sobriety of the Soldiers, and the Goodness +and Piety, as well as Zeal and Heroism of the whole Army.</p> + +<p>Hor. But what is all this to what you was to prove? I want to know the +vast Service an outward Shew of Religion can be of to wicked Men, for +the obtaining of Victory: When shall I see that?</p> + +<p>Cleo. Presently; but you must give me Leave to prove it my own Way. In +what I have said hitherto, I have only laid before you the Artifice, +which Every body knows was made Use of by the <i>Roundheads</i> haranguing +their own Troops, to render the <i>Cavaliers</i> and the King's Cause odious +and detestable to them on the one Hand, and to make them, on the +other, have an high Opinion of their own, and firmly believe, that God +could not but favour it. Now let us call to Mind the Situation of +Affairs in the Times I speak of, and the Politicks of those, who +opposed the King, and then consider, what a crafty designing General +ought to have done to make the most of the Conjuncture he lived in, +and the Zeal and Spirit that were then reigning among the Party he was +engaged in; if he had Nothing at Heart, but to advance, <i>per fas aut +nefas</i>, his own worldly Interest and his own Glory: In the First Place, +it would never have been believed that the <i>Presbyters</i> were in Earnest, +who found Fault with and rail'd at the Luxury and loose Morals, as +well as Laziness of the National Clergy, if they had not been more +diligent in their Calling, and led stricter Lives themselves. This +therefore was complied with, and the dissenting Clergy took vast Pains +in Praying and Preaching without Book for Hours together, and +practis'd much greater Self-denial, at least to outward Appearance, +than their Adversaries. The Laity of the same Side, to compass their +End, were obliged to follow the Example of their Teachers in Severity +of Manners, and Pretences to Religion: Accordingly they did, at least +well enough, you see, to acquire the Name of the Sober Party.</p> + +<p>Hor. Then you must think, that they had none but Hypocrites among +them.</p> + +<p>Cleo. Indeed I don't; but I believe, that most of the Ring-leaders who +began the quarrel with the King had Temporal Advantages in View, or +other private Ends to serve, that had no Relation either to the +Service of God or the Welfare of the People; and yet I believe +likewise, that many sincere and well-meaning Men were drawn into their +Measures. When a Reformation of Manners is once set on Foot, and +strict Morality is well spoken of, and countenanc'd by the better Sort +of People, the very Fashion will make Proselytes to Virtue. Swearing +and not Swearing in Conversation depend upon Mode and Custom. Nothing +is more reasonable, than Temperance and Honesty to Men that consult +their Health and their Interest; where Men are not debarr'd from +Marriage, Chastity is easily comply'd with, and prevents a Thousand +Mischiefs. There is Nothing more universal than the Love of Liberty; +and there is Something engaging in the Sound of the Words. The Love of +one's Country is natural and very bad Men may feel it as warm about +them, as very good Men; and it is a Principle, which a Man may as +sincerely act from, who Fights against his King, as he who Fights for +him. But these sincere and well-meaning People, that can pray and +fight, sing Psalms and do Mischief with a good Conscience, may in many +Respects be Morally good, and yet want most of the Virtues, that are +peculiar to Christianity, and, if the Gospel speaks Truth, necessary +to Salvation. A Man may be continent and likewise never drink to +Excess, and yet be haughty and insupportable in his Carriage, a +litigious Neighbour, an unnatural Father, and a barbarous Husband. He +may be just in his Dealings, and wrong No body in his Property, yet he +may be full of Envy, take Delight in Slander, be revengeful in his +Heart, and never known to have forgiven an Injury. He may abstain from +Cursing and all idle as well as prophane Swearing, and at the same +Time be uncharitable and wish Evil to all, that are not of his +Opinion; nay, he may mortally hate, and take Pleasure in persecuting +and doing Mischief to, all those who differ from him in Religion.</p> + +<p>Hor. I see plainly now, how Men may be sincere in their Religion, and +by Art be made to act quite contrary to the Precepts of it: And your +Manner of accounting for this, does not only render the Sober Party +less odious, than the Orthodox have represented them; but there is +likewise greater Probability in it, than there is in what they +generally say of them: For that an Army of a great many Thousand Men +should consist of None but Hypocrites, who yet should fight well, is +an inconceivable Thing. But what is it you would say of the General?</p> + +<p>Cleo. I would shew you, how an obscure Man, of an active Spirit and +boundless Ambition, might raise himself among such a Set of People to +the higher Post; and having once got the Supreme Command of the Army, +what Method, and what Arts it is most probable he would make Use of to +model such Troops to his Purpose, and make them serviceable to the +Advancement of his own Greatness.</p> + +<p>Hor. But remember he must be an <i>Atheist</i>.</p> + +<p>Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, +he shall have no Religion or Conscience; fear neither God nor Devil, +and not believe either a Providence in this World, or any Thing that +is said of another: But he must be a great Genius, daring to the +highest Degree, indefatigable, supple to his Interest, and ready as +well as capable to act any Part, and put on any Disguise, that shall +be required to serve or promote it. Every brisk, forward Man, who +pretends to an extraordinary Zeal for his Party, and the Cause he is +engaged in, and who shews Eagerness for Action, and behaves with +Intrepidity in Danger, cannot remain long unknown, where Men have +frequent Opportunities of signalizing themselves. But if he be +likewise a Man of Sense, who understands his Business, and has Conduct +as well as Courage, he can't fail of Preferment in an Army, where the +Interest of the common Cause is taken Care of. If he serves among +<i>Puritans</i>, who pretend to a stricter Morality, and to be more religious +than their Neighbours, and himself is an artful Man, as soon as he is +taken Notice of, he'll fall in with the Cant in Fashion, talk of Grace +and Regeneration, counterfeit Piety, and seem to be sincerely Devout. +If he can do this well, put on a sanctify'd Face, and abstain from +being openly vicious, it is incredible what Lustre it will add to the +Rest of his Qualifications, in such a Conjuncture: And if moreover he +is a Man of Address, and can get the Reputation of being disinterested +and a Soldier's Friend, in a short Time he'll become the Darling of +the Army; and it would hardly be safe long to deny him any Post, he +can reasonably pretend to. In all Wars, where the contending Parties +are in good Earnest, and the Animosities between them run high, +Campaigns are always active, and many brave Men must fall on both +Sides; and where there should be much Room for Advancement, it is +highly probable, that such a Man as I have describ'd, if at his first +setting out he was Captain of Horse, and had raised an entire Troop at +his own Charge, should in a few Years come to be a General Officer, +and of great Weight in all Councils and Debates. Being thus far +preferr'd, if he would make the most of his Talents, he might be of +infinite Service to his Party. An aspiring Man, whose grand Aim was to +thrive by Hypocrisy, would study the Scripture, learn the Languages of +it, and occasionally mix it with his Discourse. He would cajole the +Clergy of his Party, and often do good Offices to those of them that +were most popular. A Man of his Parts would preach <i>ex tempore</i> himself, +and get the Knack of Praying for as many Hours as there should be +Occasion. Whoever is well skill'd in these Exercises may counterfeit +Enthusiasm when he pleases, and pretend on some Emergencies to receive +Directions from God himself; and that he is manifestly influenc'd by +his Spirit. A General Officer, who has once got this Reputation, may +carry almost any Thing; for Few that are wise will venture to oppose +what such a Man, pretending to have sought the Lord, declares to be +his Opinion. Whatever Victories might be obtain'd, and in all +Successes under his Command, a skilful Hypocrite would make a Shew of +Modesty, refuse to hear the Praises that are his due, and seem with +great Humility to give all the Glory to God only; not forgetting, at +the same Time, to flatter the Pride of his Troops, highly to commend +and magnify, first the Goodness and Bravery of the Soldiers, and then +the Care and Vigilance of the Officers under him. To be well serv'd, +he would reward Merit, punish and discountenance Vice, always speak +well and magnificently of Virtue, and seem to be just himself. But as +to Christianity it self, he would not suffer any Thing to be taught of +it, that could interfere with the Principle of Honour, or any of the +Artifices to keep up the Ill Will, and Hatred which military Men are +to be inspired with against their Enemies. The Christian Duties, which +he would chiefly take Care of and see perform'd, would be outward Acts +of Devotion, and that Part of Religion which is easily comply'd with, +and yet taken Notice of by all the World; such as frequent Prayers, +long and pathetick Sermons, singing of Psalms, and the keeping of the +Sabbath with great Strictness; all which Men may assist at and employ +themselves in, tho' their Hearts are otherwise engag'd. It is certain, +that a Man of vast Parts and superlative Ambition might, by the Divine +Permission, perform, take Care of, and compass all this, tho' he was +an <i>Atheist</i>; and that he might live and die with the Reputation of a +Saint, if he was but circumspect and wise enough to conceal himself so +entirely well, that no Penetration or Watchfulness of Mortals could +ever discover his real Sentiments. There is no Atchievement to be +expected from Soldiers, which they would not perform for such a +General; and his Name would be sufficient to fill the greatest +Profligate in an Army with a Religious Enthusiasm, if he disbelieved +not an invisible Cause.</p> + +<p>Hor. There lies the Difficulty; it is that which I cannot comprehend.</p> + +<p>Cleo. Wickedness, I have hinted to you before, is no Bar to +Superstition; and a great Profligate may at the same Time be a silly +Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense +and Virtue could not be influenc'd or affected by. It is easily +imagin'd, that in such an Army, under such a General as I have been +speaking of, the Men would be kept under strict Discipline; and that +they would not only be compell'd, whether they would or not, to assist +at all their Exercises of outward Devotion and Publick Worship; but +likewise that the loosest Livers among them should be obliged to be +more cautious and circumspect in their Behaviour, than Soldiers +generally are. Now suppose a Man so wicked, that, tho' he has no Doubt +of Future State, the Belief of Rewards and Punishments in another +World made no impression upon him; but that he indulged every vicious +Inclination as far as he dared, lay with every Woman that would let +him, and got drunk as often as he could get an Opportunity to do it; +one that would stick at Nothing, rob or steal, kill a Man that should +anger him, if he was not with-held by the Law, and the Fear of +Temporal Punishment: Suppose likewise, that this was one of the lowest +Mob, who being in Want, and too lazy to work, should lift himself in +some Regiment or other of this Army. There is no Doubt, but this Man +would be forc'd immediately to have a greater Guard upon his Actions, +and reform, at least outwardly, more than would suit with his +Inclinations, and therefore it is not unlikely, that, what Duties +soever he might comply with, and whatever Appearance he might make +among the Rest, in his Heart he should remain the same he was before. +Yet notwithstanding all this, in a little Time he might make a very +good Soldier. I can easily conceive, how the Wearing of a Sword and +Regimental Cloaths, and always conversing with resolute and well +disciplin'd Men, among whom Arms and Gallantry are in the highest +Esteem, might so far encrease a wicked Fellow's Pride, that he should +wish to be brave, and in a few Months think Nothing more really +dreadful, than to be thought a Coward. The Fear of Shame may act as +powerfully upon bad Men, as it can upon good; and the Wickedness of +his Heart would not hinder him from having a good Opinion of himself, +and the Cause he served; nor yet from hating his Enemies or taking +Delight in destroying, plundering, and doing all Manner of Mischief.</p> + +<p>Hor. But having no Regard to Godliness or Religion, it is impossible, +that he should be influenc'd or affected by the Prayers or other +Exercises of Devotion, which he might assist at and which, in all +Probability, he would never come near, unless he was compell'd to it.</p> + +<p>Cleo. I don't suppose, that he would be influenced or affected by them +at all himself; but he might easily believe, that others were. I take +it for granted, that in such an Army there might have been Abundance +of well-meaning Men, that were really honest, and sincere in their +Religion, tho' they had been misled in what concern'd the Duties of +it. From the Behaviour of these, and the Imitation of others, from the +Exemplary Lives, which our Reprobate should see among them, and the +establish'd Reputation of so many Men of Honour, he would have all the +Reason in the World to think, that at least the greatest Part of them +were in good Earnest; that they relied upon God; and that the fervent +Zeal, with which they seem'd to implore his assistance, was real and +unfeign'd. All wicked Men are not inflexible; and there are great +Sinners, whom this Consideration would move to the quick; and tho' +perhaps it would not be of Force enough to reclaim them, there are +many, who, by means of it, would be made to relent, and wish that they +were better. But I don't want this help; and we'll suppose our +Profligate such a stubborn Wretch, and so obstinately vicious, that +the most moving Discourses, and the most fervent Prayers, tho' he is +forc'd to assist at them, have not the least Power to make him reflect +either on his Sins or his Duty; and that notwithstanding what he hears +and sees of others, his Heart remains as bad as ever, and himself as +immoral as he dares to be for Fear of his Officers. We'll suppose, I +say, all this; but as it is taken for granted, that he believes the +World to be govern'd by Providence ——.</p> + +<p>Hor. But why should that be taken for granted, of a fellow so +thoroughly wicked?</p> + +<p>Cleo. Because it is included in his Belief of a Future State, which, +in his Character, I supposed him not to doubt of.</p> + +<p>Hor. I know it; but what Reason had you to suppose this at First, in a +Man who never gave any Signs, nor ever did insinuate, for ought you +know, that he had such a Belief?</p> + +<p>Cleo. Because he never gave any Signs to the contrary; and in a +Christian Country, I suppose all Men to believe the Existence of a God +and a Future State, who, by speaking or writing, never declared, that +they did not. Wickedness consisting in an unreasonable Gratification +of every Passion that comes uppermost, it is so far from implying +Unbelief, or what is call'd Atheism, that it rather excludes it. +Because the Fear of an invisible Cause is as much a Passion in our +Nature, as the Fear of Death. I have hinted to you before, that great +Cowards, whilst they are in Health and Safety, may live many Years +without discovering the least Symptom of the Fear of Death, so as to +be visibly affected by it; but that this is no Sign, that they have it +not, is evident when they are in Danger. It is the same with the Fear +of an invisible Cause; the one is as much born with us as the other, +and to conquer either, is more difficult than is easily imagin'd. The +Fear of an invisible Cause is universal, how widely soever men may +differ in the worship of it; and it was never observed among a +Multitude, that the worst were more backward than the best in +believing whatever from their Infancy they had heard concerning this +invisible Cause; how absurd or shocking soever that might have been. +The most Wicked are often the most Superstitious, and as ready as any +to believe Witchcraft, consult Fortune-tellers, and make Use of +Charms. And tho' among the most brutish Part of the Mob, we should +meet with Some, that neither pray nor pay Worship to any Thing, laugh +at Things sacred, and openly disclaim all Religion, we could have no +Reason to think, even from these, that they acted from Principles of +Infidelity, when from their Behaviour and many of their Actions, it +should be manifest, that they apprehended Something or other, that +could do them Good or Hurt, and yet is invisible. But as to the vilest +Reprobates among the Vulgar, from their very Curses and the most +prophane of their Oaths and Imprecations, it is plain, that they are +Believers.</p> + +<p>Hor. That's far fetch'd.</p> + +<p>Cleo. I don't think so. Can a Man with himself damn'd, without +supposing, that there is such a Thing as Damnation. Believe me, +<i>Horatio</i>, there are no <i>Atheists</i> among the Common People: You never knew +any of them entirely free from Superstition, which always implies +Belief: and whoever lays any Stress upon Predictions, upon good or bad +Omens; or does but think, that some Things are lucky and others +unlucky, must believe, that there is an over-ruling Power, which +meddles with, and interferes in Human Affairs.</p> + +<p>Hor. I must yield this to you, I think.</p> + +<p>Cleo. If then our wicked, obdurate Soldier believes, that there is a +God, and that the World is govern'd by Providence, it is impossible, +when Two Armies are to engage, but he must think, that it is very +material, and a Thing of the highest Importance, which of them God +will be pleas'd to favour, and wish with all his Heart, that Heaven +would be of his Side. Now, if he knows that the Troops, he serves +among, have gain'd several Advantages over their Enemies, and that he +has been an Eye-witness of this himself, he must necessarily think, +that God has a greater Regard to them, than he has to those that are +beaten by them. It is certain, that a Man, who is strongly persuaded +of this, will be more undaunted, and with the Same Degree of Skill, +Malice and Strength, fight better than he could do, if he believ'd the +Contrary. It is evident then, that the most abandon'd Rascal in a +Christian Army may be made a valuable Man on the Score of Fighting, as +soon as he can be persuaded, that God takes his Part, tho' he never +made any further Reflection: But it is inconceivable, that a Man +should firmly believe what I have said without reflecting one Time or +other on what might be the Cause of this particular Favour, this +visible Assistance of Heaven; and if ever he did, could he help +thinking on the Preaching and Praying, which he was daily present at; +and would he not be forced from all the Circumstances to believe, that +those Things were acceptable to God; and conclude upon the whole, that +those Religious Exercises were a proper Means to obtain God's +Friendship? Would he not be very much confirm'd in this Opinion, if he +saw or but heard of credible People, that, in the Enemy's Army, the +men were more cold and remiss in their Worship, or at least, that they +made a less outward Shew of Devotion, which is all that he should be +able to judge by?</p> + +<p>Hor. But why should you think, that such an abandon'd, obdurate +Fellow, as you have supposed him to be, should ever trouble his Head +with the Difference in Worship between one Army and another, or ever +think at all on any Thing relating to Devotion?</p> + +<p>Cleo. Because it would be impossible for him to help it. I have not +supposed, that he was either Deaf or Blind: The Things I named, and +which I imagin'd he would be forc'd to believe, would be run in his +Ears, and repeated to him over and over from every Quarter: The +Soldiers would be full of them; the Officers would talk of them. He +would be present at the solemn Thanksgivings, they paid to Heaven. The +Preachers would often be loud in commending the Godliness as well as +Bravery of the Army, and roar out the Praises of their General, that +sanctify'd Vessel, whom they would call a <i>Gideon</i>, a <i>Joshua</i>, a <i>Moses</i>, +that glorious Instrument, which God had raised and made Use of to +rescue his Church from Idolatry and Superstition, and his Saints from +Tyranny and Oppression. They would exclaim against the Wickedness and +Immorality of their Enemies, inveigh against Lawn-Sleeves and +Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, +the Priests of <i>Baal</i>, and assure their Hearers, that the Lord hated the +<i>Cavaliers</i>; that they were an Abomination to him, and that he would +certainly deliver them into the Hands of his chosen People. When a Man +is obliged to hear all this, and sees moreover the Spirit and Alacrity +that is raised in his Comrades after a moving extemporary Prayer, the +real Enthusiasm the Men are thrown into by the Singing of a Psalm, and +the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to +be Faithful and Sincere, as well as Resolute and Daring. When Man, I +say, such a one as I have describ'd, should be forc'd to hear and see +all this, it would hardly be possible for him, not to believe, in the +first Place, that God actually assisted this Army; and in the Second, +that the Means, by which that Assistance was procured, were the +Strictness of the Discipline and the Religious Duties, that were +observed in it; tho' he himself should never Join in the one, or +Submit to the other, but against his Will, and with the utmost +Reluctancy. I am persuaded, that such an Opinion, well rivetted in a +Man, would, in such an Army as I am speaking of, be of vast Use to him +in all Adventures and Expeditions of War; and that, if he was fit at +all to be made a soldier, it would in the Day of Battle inspire him +with a Confidence and Undauntedness, which the same man could never +have acquired, <i>Cęaelig;teris Paribus</i>, if he had served among other troops, +where Divine Worship had been little insisted upon, or but slightly +perform'd. And if this be true, I have proved to you, that Acts of +Devotion, and an outward Shew of Religion, may be serviceable to the +greatest Profligate for the obtaining of Victory, tho' the General +should be an <i>Atheist</i>, most of the Clergy Hypocrites, and the greatest +Part of the Army wicked Men.</p> + +<p>Hor. I can see very well the Possibility, that a few Profligates, +among a great many others, that were not so, might be kept in Awe by +strict Discipline, and that Acts of Devotion might be serviceable even +to those, who were present at them against their Wills. But this +Possibility is only built upon a Supposition, that the Rest of the +Army should be better disposed: For if the Generality of them were not +in Earnest, you could have no outward Shew of Religion; and the Things +which you say the obdurate wretch should be forced to hear and see, +could have no Existence. No Preaching or Praying can be moving to +those, that are harden'd and inattentive; and no Man can be thrown +into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal +and Joy in any Part of Divine Worship, unless they give Heed to it, +and are really Devout.</p> + +<p>Cleo. I am glad you start this Objection; for it puts me in Mind of +Something, that will serve to illustrate this whole Matter, and which, +if you had not mention'd this, I should have had no Opportunity to +speak of. I took for granted, you know, that in the Quarrel between +King and the People, there had been many honest well meaning Men, +among the Sober Party, that by Artifice were drawn into the Measures +of cunning Hypocrites, who, under specious Pretences, carried on the +Rebellion with no other View than their own Advantage. But if you +recollect what I said then, you'll find, that many of those honest +well-meaning Men might have been very bad Christians. A Man may be a +fair Dealer, and wish well to his Country, and yet be very wicked in +many other Respects. But whatever Vices he may be guilty of, if he +believes the Scriptures without Reserve, is sorry for his Sins, and +sometimes really afraid, that he shall be punish'd for them in another +World, he is certainly sincere in his Religion, tho' he never mends. +Some of the most wicked in the World have been great Believers. +Consider all the Money, that has been given to pray Souls out of +Purgatory, and who they were, that left the greatest Legacies to the +Church. The Generality of Mankind believe what they were taught in +their Youth, let that be what it will, and there is no Superstition so +gross or absurd, nor any Thing so improbable or contradictory in any +Religion, but Men may be sincere in the Belief of it. What I say all +this for is to shew you, that an honest well-meaning Man may believe +the Bible and be Sincere in his Religion, when he is yet very remote +from being a good Christian. What I understand then by Sincere is +evident: Now give me Leave to tell you what I mean by Wicked, and to +put you in Mind of what I have said of it already; <i>viz</i> that I gave +that Name to those, <i>who indulge their Passions as they come uppermost, +without Regard to the Good or Hurt, which the Gratification of their +Appetites may do to the Society</i>. But all wicked Men are not equally +neglectful of Religious Duties, nor equally inflexible; and you won't +meet with one in a Hundred so stubborn and averse to all Sense of +Divine Worship, as I have supposed our Profligate to be. My Reason for +drawing so bad a Character, was to convince you, that, if an outward +Shew of Religion could be made serviceable to the most stubborn +Reprobate, it could never fail of having a good Effect upon all +others, that should be more relenting, and assist at it with less +Reluctancy. Few Men are wicked for Want of good Will to be better: The +greatest Villains have Remorses; and hardly any of them are so bad, +that the Fear of an invisible Cause and future Punishment should never +make any Impression upon them; if not in Health, at least in Sickness. +If we look narrowly into the Sentiments, as well as Actions even of +those that persist in evil Courses for many Years, and spend their +whole Lives in Debaucheries, we shall hardly ever find, that it is +because they are obstinately bent to be Wicked; but because they want +either the Power to govern their Passions, or else the Resolution to +set about it; that they have often wish'd, that they could lead better +Lives; that they hope, God will forgive them; and that Several Times +they have fix'd a Time for their Repentance, but that always Something +or other interven'd, that has hinder'd them, till at last they died +without having ever met with the Opportunity they wish'd for. Such Men +as these perhaps would never go to Prayers, or to hear a Sermon as +long as they lived, if they could help it: But most of them, if they +were forc'd to it, would behave very well, and actually receive +Benefit from being there; especially in Armies, where Nothing being +less wanted than contrite Hearts and broken Spirits, Nothing is +mention'd that is mortifying, or would depress the Mind; and if ever +any thing melancholy is slightly touch'd upon, it is done with great +Art, and only to make a Contrast with something reviving, that is +immediately to follow, which will flatter their Pride, and make them +highly delighted with themselves. All Exhortations to Battle should be +chearful and pleasing. What is required of the Men, is, that they +should Fight undauntedly and obstinately. Therefore all Arts are made +use of to raise and keep up their Spirits on the one Hand, and their +Hatred to their Enemies on the other. To dissipate their Fears, they +are assured of the Justice and Goodness of their Cause, that God +himself is engaged, and his Honour concern'd in it; and that +therefore, if they can but shew Zeal enough for him, and are not +wanting to themselves, they need not doubt of the Victory.</p> + +<p>Hor. It is amazing, that Believers, who are so conscious of their own +Wickedness, should be so easily persuaded, that God would do any Thing +in their Favour.</p> + +<p>Cleo. The great Propensity we have in our Nature to flatter our +selves, makes us easy Casuists in our own Concerns. Every body knows, +that God is merciful, and that all Men are Sinners. The Thought of +this has often been a great Comfort to very bad Livers, especially if +they could remember, that ever they wish'd to be better; which, among +Believers, there is not One in a Hundred, but can. This good +Disposition of Mind a wicked Man may make a notable Construction of, +and magnify the Merit of it, till the Reflection of it is sufficient +to make his Conscience easy, and he absolves himself without the +Trouble of Repentance. I can easily conceive, how one of the Vulgar, +no better qualify'd, may assist at Publick Worship with Satisfaction, +and even Pleasure; if Preaching and Praying are managed in the Manner +I have hinted at: And it is not difficult to imagine, how by a little +paultry Eloquence, and Violence of Gestures, a Man in this Situation +may be hurried away from his Reason, and have his Passions so artfully +play'd upon; that feeling himself thoroughly moved, he shall mistake +the Malice of his Heart, and perhaps the Resentment of a great Wound +received, for the Love of God and Zeal for Religion. There is another +Class of wicked Men, that I have not touch'd upon yet; and of which +there would always be great Numbers among such Troops as we have been +speaking of, <i>viz.</i> Soldiers of the Sober Party, where Swearing, +Prophaneness, and all open Immorality are actually punish'd; where a +grave Deportment and strict Behaviour are encouraged, and where +Scripture-Language and Pretences to Holiness are in Fashion; in an +Army of which the General is firmly believed to be a Saint, and acts +his part to Admiration.</p> + +<p>Hor. It is reasonable to think, I own, that in such an Army, to one +sincere Man, there would always be three or four Hypocrites; for these +I suppose are the Class you mean.</p> + +<p>Cleo. They are so. And considering, that, to save Appearances, +Hypocrites are at least as good as the sincere Men I have spoken of, +it is impossible, that there should not be a great Shew of Religion +among them, if there were but eight or ten of them sincere in every +Hundred: And where such Pains should be taken to make the Men seem to +be Godly; and this Point of outward Worship should be labour'd with so +much Diligence and Assiduity, I am persuaded, that many even of those, +who should be too wicked to be Hypocrites, and to counterfeit long, +would sometimes, not only pray in good Earnest, but likewise, set on +by the Examples before them, be transported with real Zeal for the +Good of their Cause.</p> + +<p>Hor. There is no Doubt but Enthusiasm among a Multitude is as catching +as Yawning: But I don't understand very well what you mean by too +wicked to be Hypocrites; for I look upon them to be the worst of all +Men.</p> + +<p>Cleo. I am very glad you named this. There are two Sorts of +Hypocrites, that differ very much from one another. To distinguish +them by Names, the One I would call the Malicious, and the Other the +Fashionable. By malicious Hypocrites, I mean Such as pretend to a +great Deal of Religion, when they know their Pretensions to be false; +who take Pains to appear Pious and Devout, in order to be Villains, +and in Hopes that they shall be trusted to get an Opportunity of +deceiving those, who believe them to be sincere. Fashionable +Hypocrites I call those, who, without any Motive of Religion, or Sense +of Duty, go to Church, in Imitation of their Neighbours; counterfeit +Devotion, and, without any Design upon others, comply occasionally +with all the Rites and Ceremonies of Publick Worship, from no other +Principle than an Aversion to Singularity, and a Desire of being in +the Fashion. The first are, as you say, the worst of Men: but the +other are rather beneficial to Society, and can only be injurious to +themselves.</p> + +<p>Hor. Your Distinction is very just, if these latter deserve to be +call'd Hypocrites at all.</p> + +<p>Cleo. To make a Shew outwardly of what is not felt within, and +counterfeit what is not real, is certainly Hypocrisy, whether it does +Good or Hurt.</p> + +<p>Hor. Then, strictly speaking, good Manners and Politeness must come +under the same Denomination.</p> + +<p>Cleo. I remember the Time you would by no Means have allow'd this.</p> + +<p>Hor. Now, you see I do, and freely own, that you have given me great +Satisfaction this afternoon; only there is one Thing you said five or +six Minutes ago, that has raised a Difficulty which I don't know how +to get over.</p> + +<p>Cleo. What is it, pray?</p> + +<p>Hor. I don't think we shall have Time ——</p> + +<p>Cleo. Supper, I see, is going in.</p> + + + + +<h2>The Fourth Dialogue Between Horatio and Cleomenes.</h2> + + +<p>Horatio. I am glad my little Dinner pleased you. I don't love large +Pieces of Meat for a small Company; especially in warm Weather: They +heat the Room, and are offensive even upon a Side-board.</p> + +<p>Cleo. It was very handsome indeed; and <i>Horatio</i> is elegant in every +Thing. Your Favours of Yesterday, your Coming without Form, was so +engaging, that I was resolved to repay the Compliment without Delay.</p> + +<p>Hor. Assure your self, that your Payment is not more prompt, than it +is welcome.</p> + +<p>Cleo. I know no higher Enjoyment, than that of your Friendship. But +pray, what was the Difficulty you hinted at last Night, when Supper +broke off our Discourse?</p> + +<p>Hor. When you spoke of Preaching and Praying in Armies, you said, that +Nothing was ever mention'd to them, that was mortifying, or would +depress the Mind. I had heard the same from you in Substance more than +once before; and I own, that the Nature of the Thing seems to require, +that Soldiers should be indulg'd in their Pride, and that all +Exhortations to Battle should be cheerful and pleasing. But the last +Time you was speaking of this, I recollected what I had read of the +Solemn Fasts, that were so frequently observed in Oliver's Days; and +presently I was puzled, and no ways able to account for the Usefulness +of them in War, by the System which you had made appear to be very +rational. The Fact it self, that <i>Cromwell</i> appointed many Days of +Fasting and Humiliation, and made them be strictly kept, is +undeniable; but it is impossible, they should promote Chearfulness; +and what Purpose they could have been made to serve, that was not +religious, I can not conceive. The mechanical Effect, which Fasting +can have upon the Spirits, is to lower, flatten, and depress them; and +the very Essence of Humiliation is the Mortification of Pride. You +have own'd, that <i>Cromwell</i> understood Human Nature, and was a crafty +Politician; but you would never allow, that he had the least Intention +of promoting Piety, or rendring his Men good Christians.</p> + +<p>Cleo. The +Objection you have started seems to be of great Weight at first View; +but if we look more narrowly into it, and examine this Affair, as we +have done some other Things, the Difficulty you labour under will soon +disappear. From the Nature of Man and Society it must follow, that +whatever particular Vices may be more or less predominant in different +Climates and different Ages, Luxury and Pride will always be reigning +Sins in all civiliz'd Nations: Against these two stubborn, and always +epidemic Maladies, the great Physician of the Soul has, in his Gospel +Dispensation, left us two sovereign Remedies, Fasting and Humiliation; +which, when rightly used, and duely assisted with the Exercise of +Prayer, never fail to cure the Diseases I named in the most desperate +Cases. No method likewise is more reasonable; for, tho' <i>Jesus Christ</i> +had not recommended it himself, it is impossible to think on any +Prescription, more judiciously adapted to an Ailment, than Fasting and +Humiliation, accompany'd with fervent Prayer, are to Luxury and Pride. +This is the Reason, that in private as well as public Disasters, and +all Adversities in which is was thought that the divine Anger was +visible, all Believers in <i>Christ</i> have, ever since the Promulgation of +the Gospel, made use of the aforesaid Remedies, as the most proper +Means to obtain Pardon for their Offences, and render heaven +propitious to them. All Magistrates likewise, where the Christian +Religion has been national, have in general Misfortunes and all great +Calamities (whenever they happen'd) appointed Days to be solemnly +kept, and set aside for Prayer, for Fasting and Humiliation. If on +these Days Men should be sincere in their Devotion; if a pains-taking +Clergy, of Apostolic Lives, on the one Hand, should preach Repentance +to their Hearers, and shew them the Difference between the temporal +Evils, which they complain'd of, tho' they were less afflicting than +they had deserv'd, and the eternal Miseries, which impenitent Sinners +would unavoidably meet with, tho' now they thought little of them; if +the Hearers, on the other, searching their Consciences without +Reserve, should reflect upon their past Conduct; if both the Clergy +and the Laity should thus join in religious Exercises, and, adding +real Fasting to ardent Prayer, humble themselves before the Throne of +Mercy, with Sorrow and Contrition; if, I say, the Days you speak of +were to be spent in this Manner, they would be of use in no War, but +against the World, the Flesh, or the Devil, the only Enemies a +Christian Hero is not oblig'd to love, and over which the Triumph is +the darling Object of his Ambition, and the glorious End of his +Warfare. On the Contrary, such Fast-days would be hurtful to a +Soldier, in the literal Sense of the Word, and destructive to the +Intentions of all Armies; and I would as soon expect from them, that +they should turn Men into Trees or Stones, as that they should inspire +them with martial Courage, or make them eager to fight. But skilful +Politicians make an Advantage of every Thing, and often turn into +useful Tools the seeming Obstacles to their Ambition. The most +resolute Unbeliever, if he is a good Hypocrite, may pretend to as much +Superstition and hold Fear, as the most timorous Bigot can be really +possess'd with; and the First often gains his Point by making use of +the Religion of others, where the Latter is undone by being hamper'd +with his own.</p> + +<p>Hor. This was very evident in <i>Oliver Cromwel</i> and King <i>James</i> the +Second. But what would you infer from it in Relation to Fast-Days?</p> + +<p>Cleo. The most sacred Institutions of Christianity may, by the +Assistance of pliable Divines, be made serviceable to the most +anti-christian Purposes of Tyrants and Usuerpers: Recollect, pray, +what I have said concerning Sermons and Prayers, and what is done by +some Clergymen under Pretence of Preaching the Gospel.</p> + +<p>Hor. I do, and can easily see, how Preachers, by a small Deviation +from the Doctrine of Peace, may insensibly seduce their Hearers, and, +perverting the End of their Function, set them on to Enmity, Hatred, +and all Manner of Mischief: But I can't understand how Fasting and +Humiliation should further, or be made any ways instrumental to that +Design.</p> + +<p>Cleo. You have allow'd, that the Grand Point in Armies, and what has +been ever most labour'd among military Men, was to make them believe, +that Heaven, that is, the Deity they adore, was of their Side; and it +is certain, (as I have hinted before) that how widely soever Men had +differ'd in their Sentiments concerning the invisible Cause, or the +Worship it requires, they have all agreed in this; and the Use that +has been made of Religion in War has ever had a palpable Tendency this +way. The Word Fasting, indefinitely spoken, sounds very harshly to a +Man of a good Stomach; but, as practis'd religiously among +<i>Protestants</i>, it is hardly an Emblem of the Thing it self, and rather a +Joke than any grievous Penance: At least in <i>England</i>, by keeping a +Fast-Day, Men mean no more, than Eating their Dinners three or four +Hours later than they used to do, and perhaps no Supper that Night: +Which is a Piece of Abstinence, that is so far from being likely to +have an ill Effect upon the Strength or Spirits of Men in Health and +Vigour, that there is not One in Fifty, whom it will not render more +brisk and lively in the next Day. I speak of People that are not in +Want, and who, of dainty or courser Fate, eat as much much every Day +as their Appetite requires. As for Humiliation, it is a Word of +Course. Fast-Days, bar the Abstinence already mention'd, are kept no +otherwise, than the <i>Sunday</i> is. In the Army of the Rebels, the +Chaplains perhaps preach'd and pray'd somewhat longer on those Days, +and read a few Chapters more in the Bible, than was usual for them to +do on a Sabbath-Day. But that was all.</p> + +<p>Hor. But you have allow'd, that many of the <i>Roundheads</i> were sincere in +their Religion, and that most of the Soldiers, tho' they were bad +Christians, were still Believers. It is unreasonable to think, that +the Solemnity of those Days, and the continual Shew of Devotion they +were spent in, should have made no Impression upon a considerable Part +of such a Multitude, as you your self suppose their Army to have been. +Where a great Number of the Vulgar, who believe Hell—Torments and +Fire Everlasting, are forced to hear, first their Lives laid open, and +their Iniquities display'd, and, after that, all the terrible Things, +that the Parson can say of Eternal Misery, it is impossible, that many +of them should not be affected with Fear and Sorrow, at least for that +Time: However, this is beyond all Dispute, that the mildest +Remonstrances that can be made on that Head, will sooner dispose Men +to Melancholy, than they will to Chearfulness.</p> + +<p>Cleo. All this while you take that for granted, which I told you long +ago was notoriously false; <i>viz</i>. That in camps and Armies, the plain +Doctrine of <i>Christ</i> is delivered without Disguise or Dissimulation: +Nay, I hinted to you just now, that if Repentance was preach'd among +Military Men, as might be expected from Christian Divines, Solders +would be in Danger of being spoil'd by it, and render'd unfit for +their Business. All knowing Clergymen, at first Setting out, suit +themselves and their Doctrine to the Occupations, as well as +Capacities of their Hearers: And as Court Preachers speak in Praise of +the Government, and applaud the Measures of it, shade the Vices of +Princes and their Favourites, and place their Merit in the handsomest +Light it can be seen in so Divines in Armies speak up for the Justice +of the Cause they are engaged in, and extol the Generals to the Skies; +cajole and curry Favour with the Troops, and flatter more particularly +the respective Regiments they belong to. There is not a Chaplain in an +Army, who is not perfectly well acquainted with the Duty of a Soldier, +and what is required of him. Therefore they preach Christianity to +them, as far as it is consistent with that Duty, and no farther. Where +they interfere, and are clashing with one another, the Gospel is set +aside. The Politician must have his Business done: Necessity is +pleaded, and Religion ever made to give Way to the Urgency of Affairs. +There is a vast Latitude in Preaching; and Clergymen often take great +Liberties: Being as much subject to Errour and Passion as other +People, they can give bad Counsel as well as good. Those, who are +pleas'd with a Government, we see, preach one way; and those who are +not, another. Above Half the Time of the last Reign, a considerable +Part of the <i>English</i> Clergy exhorted their Hearers to Sedition, and in +a Contempt for the Royal Family, either openly or by sly Inuendo's, in +ever Sermon they preach'd: And every Thirtieth of <i>January</i> The same +Church furnishes us with two contrary Doctrines: For whilst the more +prudent and moderate of the Clergy are shifting and trimming between +two Parties, the hot ones of one side assert with Vehemence, that it +is meritorious as well as lawful for the people, to put their King to +Death whenever he deserves it; and that of this Demerit, the Majority +of the same People are the only Judges. The Zealots on the other, are +as positive, that Kings are not accountable for their Actions, but to +God only; and that, whatever Enormities they may commit, it is a +damnable Sin for Subjects to resist them. And if an impartial Man, +tho' he was the wisest in the World, was to judge of the Monarch, +whose unfortunate End is the common Topick of the Discourses held on +that Day, and he had no other Light to guide him, but the Sermons of +both Parties, it would be impossible for him to decide, whether the +Prince in Question had been a spotless Saint, or the greatest Tyrant. +I name these obvious Facts, because they are familiar Instances of our +own Time, to convince us, that the Gospel is no Clog which Divines +think themselves strictly tied to. A skilful Preacher, whether it be a +Fast, or a Day of Rejoycing, always finds Ways to pursue his End, +instills into his Hearers whatever he pleases, and never dismisses an +Audience, before he has acquainted them with what he would have them +know; let the Subject, or the Occasion he preaches upon, be what they +will. Besides, an artful Orator may mention frightful Things without +giving Uneasiness to his Hearers. He may set forth the Enormity of any +great Sin, and the Certainty of the Punishment, that is to follow it. +He may display and dwell upon the Terrors of the Divine Vengeance for +a considerable Time, and turn at last all the Weight of it upon their +Adversaries; and having demonstrated to his Audience, that those whom +they are to fight against, or else the great Grandfathers of them, +have been notoriously guilty of that Wickedness, which is so heinous +in the Sight of Heaven, he may easily convince Believers, that their +Enemies must of Necessity be likewise the Enemies of God. If any +Disgrace has happen'd to an Army, or some of the Men have misbehaved, +a wary Preacher, instead of calling them Cowards, will lay all the +Fault on their little Faith, their trusting too much to the Arm of the +Flesh, and assure them, that they would have conquer'd, if they had +put greater Confidence in God; and more entirely rely'd on his +Assistance.</p> + +<p>Hor. And so not have fought at all.</p> + +<p>Cleo. The Coherence of these Things is never examin'd into. It is +possible likewise for a crafty Divine, in order to rouse a listless +and dejected Audience, first to awaken them with lively Images of the +Torments of Hell and the State of Damnation, and afterwards seem +happily to light on an Expedient, that shall create new Hopes, and +revive the drooping Spirits of a Multitude; and by this Means the +Courage of Soldiers may often be wrought up to a higher Pitch than it +could have been rais'd, if they had not been terrify'd at all. I have +heard of an Instance, where this was perform'd with great Success. +Provisions had been scarce for some Time; and the Enemy was just at +Hand; and Abundance of the Men seem'd to have little Mind to fight; +when a Preacher, much esteem'd among the Soldiers, took the following +Method: First, he set faithfully before them their Sins and +Wickedness, the many Warnings that they had received to repent, and +God's long Forbearance, as well as great Mercy, in not having totally +destroy'd them long ago. He represented their Wants, and Scarcity of +Provision, as a certain Token of the Divine Wrath, and shew'd them +plainly, that labouring already under the Weight of his Displeasure, +they had no Reason to think, that God would connive longer at their +manifold Neglects and Transgressions. Having convinced them, that +Heaven was angry with them, he enumerated many Calamities, which, he +said, would befal them; and several of them being such, as they had +actually to fear, he was hearken'd to as a Prophet. He then told them, +that what they could suffer in this World, was of no great Moment, if +they could but escape Eternal Punishment; but that of this (as they +had lived) he saw not the least Probablity, they should. Having shewn +an extraordinary Concern for their deplorable Condition, and seeing +many of them touch'd with Remorse, and overwhelm'd with Sorrow, he +chang'd his Note on a Sudden, and with an Air of Certainty told them, +that there was still one Way left, and but that one, to retrieve all, +and avert the Miseries they were threaten'd with; which, in short, was +to Fight well, and beat their Enemies; and that they had Nothing else +for it. Having thus disclosed his Mind to them, with all the +Appearances of Sincerity, he assumed chearful Countenance, shew'd them +the many Advantages, that would attend the Victory; assured them of +it, if they would but exert themselves; named the Times and Places in +which they had behaved well, not without Exaggeration, and work'd upon +their Pride so powerfully, that they took Courage, fought like Lions, +and got the Day.</p> + +<p>Hor. A very good story; and whether this was preaching the Gospel or +not, it was of great Use to that Army.</p> + +<p>Cleo. It was so, politically speaking. But to act such a Part well, +requires great Skill, and ought not to be attempted by an ordinary +Orator; nor is it to be tried but in desperate Cases.</p> + +<p>Hor. You have sufficiently shewn, and I am satisfied, that as Fasting +is practiced, and Preaching and Praying may be managed by wary +Divines, Care may be taken, that neither the Strictness of Behaviour +observed, nor the Religious Exercises perform'd on those Days, shall +be the least Hindrance to military Affairs, or any ways mortify or +dispirit the Soldiers; but I cannot see, what Good they can do where +Religion is out of the Question. What Service would an <i>Atheist</i>, who +knew himself to be an Arch-Hypocrite and a Rebel (for such you allow +<i>Cromwell</i> to have been) expect from them for his Purpose?</p> + +<p>Cleo. I thought, that we had agreed, that to please the Party he was +engaged in, it was his Interest to make a great Shew of Piety among +his Troops, and seem to be religious himself.</p> + +<p>Hor. I grant it; as I do likewise, that he throve by Hypocrisy, raised +Enthusiasm in others by Counterfeiting it himself, and that the Craft +of his Clergy was many ways instrumental to his Successes: But a +skilful Hypocrite, and able Politician, would have made no more Rout +about Religion, than there was Occasion for. They had Praying and +Singing of Psalms every Day; and the Sabbath was kept with great +Strictness. The Clergy of that Army had Opportunities enough to talk +their Fill to the Soldiers, and harangue them on what Subject they +pleased. They had such a Plenty of Religious Exercises, that it is +highly probable, the greatest Part of the Soldiers were glutted with +them: And if they were tired with what they had in Ordinary, what good +effect could be expected from still more Devotion Extraordinary?</p> + +<p>Cleo. What you named last is a great Matter. What is done every Day is +soon turn'd into a Habit; and the more Men are accustomed to Things, +the less they mind them; but any Thing extraordinary rouses their +Spirits and raises their Attention. But to form a clear Idea of the +Use and Advantage, a mere Politician, tho' he is an Unbeliever, may +reasonably expect from Fast-Days, let us take into Consideration these +two Things: First, the Grand <i>Desideratum</i> in armies, that is aim'd at +by Religion, and which all Generals labour to obtain by Means of their +Clergy: Secondly, the common Notions among Christians, both of +Religion and of War. The First is to persuade the Soldiers, and make +them firmly believe, that their Cause is Just, and that Heaven will +certainly be on their Side; unless by their Offences they themselves +should provoke it to be against them. All Prayers for Success, +Thanksgivings for Victories obtain'd, and Humiliations after Losses +received, are so many different Means to strengthen the Truth of that +Persuasion, and confirm Men in the Belief of it. As to the second, +Christians believe, that all Men are Sinners; that God is Just, and +will punish, here or hereafter, all Trespasses committed against him, +unless they are atton'd for before we die; but that he is likewise +very merciful, and ever willing to forgive those, who sincerely +repent. And as to War, that it is, as all human Affairs are, entirely +under his Direction, and that the side whom he is pleased to favour, +beats the other. This is the general Opinion, as well of those who +hold a Free-agency, as of those who are for Predestination. A cursory +View of these two Things, the Notions Men have of Providence and the +Grand Point to be obtain'd in Armies, will give us a clear Idea of a +Clergyman's Task among Military Men, and shew us both the Design of +Fast-Days, and the Effect they are like to produce.</p> + +<p>Hor. The design of them is to gain the Divine Favour and Assistance; +that's plain enough; but how you are sure, they will have that Effect, +I can't see.</p> + +<p>Cleo. You mistake the thing. The Politician may have no Thoughts of +Heaven: The Effect I speak of relates to the Soldiers; and is the +Influence, which, in all Probablility, Fast-Days will have upon +Believers, that assist in the keeping of them.</p> + +<p>Hor. What Influence is that, pray, if it be not Religious?</p> + +<p>Cleo. That they will inspire, and fill the Men with fresh Hopes, that +God will favour them and be of their Side. The Reputation of those +Days, that they avert the Divine Wrath, and are acceptable to Heaven, +is, in a great Measure, the Cause, that they have this Influence upon +the Men. The Heathens harbour'd the same Sentiments of their Publick +Supplications; and it has been the Opinion of all Ages, that the more +Solemn and Respectful the Addresses are, which Men put up to the +Deity, and the greater the Numbers are that join in them, the more +probable it is, that their Petitions shall be granted. It is possible +therefore, that a Politician may appoint Extraordinary Days of +Devotion, with no other View than to chear up the Soldier, revive his +Hopes, and make him confident of Success. Men are ready enough to +flatter themselves, and willing to believe, that Heaven is on their +Side, whenever it is told them, tho' they have little Reason to think +so. But then they are unsteady, and naturally prone to Superstition, +which often raises new Doubts and Fears in them. Therefore Common +Soldiers are continually to be buoy'd up in the good Opinion they have +of themselves; and the Hopes they were made to conceive, ought often +to be stirr'd up in them afresh. The Benefit that accrues from those +Extraordinary Days of Devotion, and the Advantages expected from them, +are of longer Duration, than just the Time they are kept in. With a +little Help of the Clergy, they are made to do Good when they are +over; and two or three Days or a Week after, the Usefulness of them is +more conspicuous than it was before. It is in the Power of the +General, or any Government whatever, to have those Days as strictly +kept, to outward Appearance, as they please. All Shops may be order'd +to be shut, and Exercises of Devotion to be continued from Morning +till Night; nothing suffer'd to be bought, or sold during the Time of +Divine Service; and all Labour as well as Diversion be strictly +prohibited. This having been well executed makes an admirable Topick +for a Preacher, when the Day is over, especially among Military Men; +and Nothing can furnish a Divine with a finer Opportunity of +commending, and highly praising his Audience, without Suspicion of +Flattery, than the Solemnity of such a Day. He may set forth the +outward Face of it in a lively Manner, expatiate on the various +Decorums, and Religious Beauties of it; and by faithfully representing +what Every body remembers of it, gain Credit to every Thing he says +besides. He may magnify and safely enlarge on the Self-denial, that +was practised on that Day; and, ascribing to the Goodness and Piety of +the Soldiers, what in his Heart he knows to have been altogether owing +to Discipline, and the strict Commands of the General, he may easily +make them believe, that greater Godliness and a more general +Humiliation never had been seen in an Army. If he has Wit, and is a +Man of Parts, he'll find out Quaint <i>Similes</i>, Happy Turns, and +Plausible Arguments, to illustrate his Assertions, and give an Air of +Truth to every Thing he advances. If it suits with the Times, he'll +work himself up into Rapture and Enthusiasm, congratulate his +Regiment, if not the whole Army, on the undeniable Proofs they have +given of being good Christians, and with Tears in his Eyes wish them +Joy of their Conversion, and the infallible Tokens they have received +of the Divine Mercy. If a grave Divine, of good Repute, acts this, as +he should do, with an artful Innocence and Chearfulness in his +Countenance, it is incredible what an Effect it may have upon the +greater part of a Multitude, amongst whom Christianity is not scoff'd +at, and Pretences to Purity are in Fashion. Those who were any ways +devout on that Day, which he points at, or can but remember that they +wish'd to be Godly, will swallow with Greediness whatever such a +Preacher delivers to them; and applauding every Sentence before it is +quite finish'd, imagine, that in their Hearts they feel the Truth of +every Word he utters. We are naturally so prone to think well of our +Selves, that an artful Man, who is thought to be serious, and +harangues a vulgar Audience, can hardly say any Thing in their Behalf, +which they will not believe. One would imagine, that Men, who gave but +little Heed to the Religious Exercises they assisted at, could receive +no great Comfort from their Reflection on that Day; such, I mean, as +were tired to Death with the Length of the Prayers, and almost slept +as they stood the greatest Part of the Sermon; yet many of these, +hearing the Behaviour of the Army in General well spoken of, would be +stupid enough to take Share in the Praise; and remembring the +Uneasiness they felt, make a Merit of the very Fatigue they then bore +with Impatience. Most of the Vulgar, that are not averse to Religion, +have a wild Notion of Debtor and Creditor betwen themselves and +Heaven. Natural gratitude teaches them, that some returns must be due +for the good Things they receive; and they look upon Divine Service as +the only Payment they are able to make. Thousands have made this +Acknowledgment in their Hearts, that never after cared to think on the +vast Debt they owed. But how careless and neglectful soever most of +them may be in the Discharge of their Duty, yet they never forget to +place to their Accounts, and magnify in their Minds, what little Time +they spend, and the least Trouble they are at in performing what can +but seem to have any Relation to Religious Worship; and, what is +astonishing, draw a Comfort from them by barely shutting their Eyes +against the frightful Balance. Many of these are very well pleased +with themselves after a sound Nap at Church, whole Consciences would +be less easy, if they had stay'd from it. Nay, so extensive is the +Usefulness of those Extraordinary Devotions, appointed by Authority, +in Politicks only, that the most inattentive Wretch, and the greatest +Reprobate, that can be in such an Army, may receive Benefit from them; +and the Reflection on a Fast-Day, may be an Advantage to him as a +Soldier. For tho' he cursed the Chaplain in his Heart, for preaching +such a tedious while as he did, and wish'd the General damn'd, by +whose Order he was kept from Strong Liquor such an unreasonable Time; +yet he recollects, the Nothing went forward but Acts of Devotion all +the Day long; that every Sutler's Tent was shut; and that it was Six a +Clock before he could get a Drop of Drink. Whilst these Things are +fresh in his Memory, it is hardly possible, that he should ever think +of the Enemy, of Battles, or of Sieges, without receiving real Comfort +from what he remembers of that Day. It is incredible what a strong +Impression the Face, the outward Appearance only of such a Day, may +make upon a loose wicked Fellow, who hardly ever had a Religious +Thought in his Life; and how powerfully the Remembrance of it may +inspire him with Courage and Confidence of Triumph, if he is not an +Unbeliever.</p> + +<p>Hor. I have not forgot what you said Yesterday of the obdurate +Soldier; and I believe heartily, that the greatest Rogue may build +Hopes of Success on the Devotion of others, whom he thinks to be +Sincere,</p> + +<p>Cleo. And if the bare outward Shew of such a Day, can any ways affect +the worst of an Army, there is no Doubt, but the better Sort of them +may get infinitely more Benefit by keeping it, and giving Attention to +the greatest Part of the Preaching and Praying that are perform'd upon +it. And tho' in Camps, there are not many Men of real Probity, any +more than in Courts; and Soldiers, who are sincere in their Religion, +and only misled in the Duties of it, are very scarce; yet in most +Multitudes, especially of the sober Party, there are ignorant +Well-wishers to Religion, that, by proper Means, may be raised to +Devotion for a Time and of whom I have said, that tho' they were bad +Livers, they often desired to repent; and would sometimes actually set +about it, if their Passions would let them. All these an artful +Preacher may persuade to any Thing, and do with them almost what he +pleases. A bold Assurance of Victory, emphatically pronounc'd by a +popular Preacher, has often been as little doubted of among such, as +if it had been a Voice from Heaven.</p> + +<p>Hor. I now plainly see the vast Use that may be made of Fast-Days, as +well afterwards when they are over, as during the Time they are kept.</p> + +<p>Cleo. The Days of Supplication among the Heathens, as I hinted before, +were celebrated for the same Purpose; but their Arts to make People +believe, that the Deity was on their side, and Heaven espoused their +Cause, were very trifling in Comparison to those of Christian Divines. +When the <i>Pagan</i> Priests had told the People, that the Chickens had eat +their Meat very well, and the Entrails of the Victim were found, and +that the Rest of the Omens were lucky, they had done, and were forced +to leave the Belief of those Things to the Soldiers. But—</p> + +<p>Hor. You need not to say any more, for I am convinced, and have now so +clear an Idea of the Usefulness of Extraordinary Devotions, and a +great Shew of Piety, among military Men; I mean the Political +Usefulness of them, abstract from all Thoughts of Religion; that I +begin to think them necessary, and wonder, how great and wise Generals +ever would or could do without them. For it is evident, that since the +Prince of <i>Conde's</i> and <i>Cromwel's</i> Armies, such a Shew of Godliness has +not been seen among any regular Troops, in any considerable Body of +Men. Why did not <i>Luxemburg</i>, King <i>William</i>, Prince <i>Eugene</i>, and the Duke +of <i>Marlborough</i> follow those great Examples, in modelling their Armies +after a Manner that had bred such good Soldiers?</p> + +<p>Cleo. We are to consider, that such a Shew of Piety and outward +Devotion, as we have been speaking of, is not to be created and +started up at once, nor indeed to be made practicable but among such +Troops as the <i>Huguenots</i> in <i>France</i>, and the <i>Roundheads</i> in <i>England</i> were. +Their Quarrels with their Adversaries were chiefly Religious; and the +greatest Complaints of the Malecontents in both Nations were made +against the Establish'd Church. They exclaim'd against the Ceremonies +and Superstition of it; the Lives of the Clergy, the Haughtiness of +the Prelates, and the little Care that was taken of Christianity it +self and good Morals. People, who advance these Things, must be +thought very inconsistent with themselves, unless they are more upon +their Guard, and lead stricter Lives than those, whom they find Fault +with. All Ministers likewise, who pretend to dissent from a Communion, +must make a sad Figure, unless they will reform, or at least seem to +reform every Thing they blame in their Adversaries. If you'll duely +weigh what I have said, you will find it impossible to have an Army, +in which outward Godliness shall be so conspicuous, as it was in the +Prince of <i>Conde's</i> or <i>Oliver Cromwel's</i>, unless that Godliness suited +with the times.</p> + +<p>Hor. What peculiar Conjuncture, pray, does that require.</p> + +<p>Cleo. When a considerable Part of a Nation, for some End or other, +seem to mend, and set up for Reformation; when Virtue and Sobriety are +countenanced by many of the better Sort; and to appear Religious is +made Fashionable. Such was the Time in which <i>Cromwell</i> enter'd himself +into the Parliament's Service. What he aim'd at first was Applause; +and skilfully suiting himself in every Respect to the Spirit of his +party, he studied Day and Night to gain the good Opinion of the Army. +He would have done the same, if he had been on the other Side. The +Chief Motive of all his Actions was Ambition, and what he wanted was +immortal Fame. This End he steadily pursued: All his Faculties were +made subservient to it; and no Genius was ever more supple to his +Interest. He could take Delight in being Just, Humane and Munificent, +and with equal Pleasure he could oppress, persecute and plunder, if it +served his Purpose. In the most Treacherous Contrivance to hasten the +Execution of his blackest Design, he could counterfeit Enthusiasm, and +seem to be a Saint. But the most enormous of his Crimes proceeded from +no worse Principle, than the best of his Atchievements. In the Midst +of his Villanies he was a Slave to Business; and the most +disinterested Patriot never watch'd over the Publick Welfare, both at +Home and Abroad, with greater Care and Assiduity, or retriev'd the +fallen Credit of a Nation in less Time than this Usurper: But all was +for himself; and he never had a Thought on the Glory of <i>England</i>, +before he had made it inseparable from his own.</p> + +<p>Hor. I don't wonder you dwell so long upon Cromwell, for Nothing can +be more serviceable to your System, than his Life and Actions.</p> + +<p>Cleo. You will pardon the Excursion, when I own, that you have hit +upon the Reason. What I intended to shew, when I ran away from my +Subject, was, that able Politicians consult the Humour of the Age, and +the Conjuncture they live in, and that <i>Cromwell</i> made the most of his. +I don't question, but he would have done the same, if he had been born +three or four score Years later. And if he had been to command an +<i>English</i> Army abroad, when the Duke of <i>Marlborough</i> did, I am persuaded, +that he would sooner have endeavoured to make all his Soldiers dancing +Masters, than he would have attempted to make them Bigots. There are +more ways than one, to make People brave and obstinate in Fighting. +What in <i>Oliver'</i>s Days was intended by a Mask of Religion and a Shew of +Sanctity, is now aim'd at by the Height of Politeness, and a perpetual +Attachment to the Principle of modern Honour. There is a Spirit of +Gentility introduced among military Men, both Officers and Soldiers, +of which there was yet little to be seen in the last Century, in any +Part of <i>Europe,</i> and which now shines through all their Vices and +Debaucheries.</p> + +<p>Hor. This is a new Discovery; pray, what does it consist in?</p> + +<p>Cleo. Officers are less rough and boisterous in their Manners, and not +only more careful of themselves, and their own Behaviour, but they +likewise oblige and force their Men under severe Penalties to be Neat, +and keep themselves Clean: And a much greater Stress is laid upon +this, than was Forty or Fifty Years ago.</p> + +<p>Hor. I believe there is, and approve of it very much; white Gaiters +are a vast Addition to a clever Fellow in Regimental Cloaths; but what +mighty Matters can you expect from a Soldier's being obliged to be +clean.</p> + +<p>Cleo. I look upon it as a great Improvement in the Art of Flattery, +and a finer Stratagem to raise the Passion of Self-liking in Men, than +had been invented yet; for by this Means the Gratification of their +Vanity is made Part of the Discipline; and their Pride must encrease +in Proportion to the Strictness, with which they observe this Duty.</p> + +<p>Hor. It may be of greater Weight than I can see at Present. But I have +another Question to ask. The main Things, that in raising Troops, and +making War, Politicians are solicitous about, and which they seem +altogether to rely upon, are Money, great Numbers, Art and Discipline. +I want to know, why Generals, who can have no Hopes, from the Age they +live in, of thriving by Bigotry, should yet put themselves to such an +Expence, on Account of Religion in their Armies, as they all do. Why +should they pay for Preaching for Praying at all, if they laid no +Stress upon them?</p> + +<p>Cleo. I never said, that the great Generals, you nam'd, laid no Stress +on Preaching or Praying.</p> + +<p>Hor. But Yesterday, speaking of the Gallantry of our Men in <i>Spain</i> and +<i>Flanders</i>, you said, that you <i>would as soon believe, that it was +Witchcraft that made them Brave, as that it was their Religion</i>. You +could mean Nothing else by this, than that, whatever it was, you was +very sure, it was not their Religion that made them Brave. How come +you to be so very sure of that?</p> + +<p>Cleo. I judge from undeniable Facts, the loose and wicked Lives, the +Generality of them led, and the Courage and Intrepidity they were on +many Occasions. For of Thousands of them it was as evident as the Sun, +that they were very Vicious, at the same Time that they were very +Brave.</p> + +<p>Hor. But they had Divine Service among them; every Regiment had a +Chaplain; and Religion was certainly taken care of.</p> + +<p>Cleo. It was, I know it; but not more than was absolutely necessary to +hinder the Vulgar from suspecting, that Religion was neglected by +their Superiours; which would be of dangerous Consequence to all +Governments. There are no great Numbers of Men without Superstition; +and if it was to be tried, and the most skilful Unbelievers were to +labour at it, with all imaginable Cunning and Industry, it would be +altogether as impossible to get an Army of all <i>Atheists</i>, as it would +be to have an Army of good Christians. Therefore no Multitudes can be +so universally wicked, that there should not be some among them, upon +whom the Suspicion, I hinted at, would have a bad Effect. It is +inconceiveable, how Wickedness, Ignorance, and Folly are often blended +together. There are, among all Mobs, vicious Fellows, that boggle at +no Sin; and whilst they know Nothing to the Contrary, but that Divine +Service is taken care of as it used to be, tho' they never come near +it, are perfectly easy in their Evil Courses, who yet would be +extremely shock'd, should Any body tell them seriously, that there was +no Devil.</p> + +<p>Hor. I have known such my self; and I see plainly, that the Use, which +Politicians may make of Christianity in Armies, is the same as ever +was made of all other Religions on the same Occasion, <i>viz</i>. That the +Preists, who preside over them, should humour and make the most of the +Natural Superstition of all Multitudes, and take great Care, that on +all Emergencies, the Fear of an invisible Cause, which Every body is +born with, should never be turn'd against the Interest those, who +employ them.</p> + +<p>Cleo. It is certain, that Christianity being once stript of the +Severity of its Discipline, and its most essential Precepts, the +Design of it may be so skilfully perverted from its real and original +Scope, as to be made subservient to any worldly End or Purpose, a +Politician can have Occasion for.</p> + +<p>Hor. I love to hear you; and to shew you, that I have not been +altogether inattentive, I believe I can repeat to you most of the +Heads of your Discourse, since you finish'd what you had to say +concerning the Origin of Honour. You have proved to my Satisfaction, +that no Preaching of the Gospel, or strict Adherence to the Precepts +of it, will make men good Soldiers, any more than they will make them +good Painters, or any thing else the most remote from the Design of +it. That good Christians, strictly speaking, can never presume or +submit to be Soldiers. That Clergymen under Pretence of Preaching the +Gospel, by a small Deviation from it, may easily misguide their +Hearers, and not only make them fight in a just Cause, and against the +Enemies of their Country, but likewise incite them to civil Discord +and all Manner of Mischief. That by the Artifices of such Divines, +even honest and well-meaning Men have often been seduced from their +Duty, and, tho' they were sincere in their Religion, been made to act +quite contrary to the Precepts of it. You have given me a full View of +the Latitude, that may be taken in Preaching, by putting me in Mind of +an undeniable Truth; <i>viz</i>. That in all the Quarrels among Christians, +there never yet was a Cause so bad, but, if it could find an Army to +back it, there were always Clergymen ready to justify and maintain it. +You have made it plain to me, that Divine Service and Religious +Exercises may be ordered and strictly enjoin'd with no other than +Political Views; that by Preaching and Praying, bad Christians may be +inspired with Hatred to their Enemies, and Confidence in the Divine +Favour; that in order to obtain the Victory, Godliness and an outward +Shew of Piety among Soldiers may be made serviceble to the greatest +Profligates, who never join in Prayer, have no Thoughts of Religion, +or ever assist at any Publick Worship, but by Compulsion and with +Reluctancy; and that they may have this effect in an Army, of which +the General is an <i>Atheist</i>, most of the Clergy are Hypocrites, and the +Generality of the Soldiers wicked Men. You have made it evident, that +neither the <i>Huguenots</i> in <i>France</i>, nor the <i>Roundheads</i> in <i>England</i> could +have been animated by the Spirit of Christianity; and shewn me the +true Reason, why Acts of Devotion were more frequent, and Religion +seemingly more taken care of in both those Armies, than otherwise is +usual among military Men.</p> + +<p>Cleo. You have a good Memory.</p> + +<p>Hor. I must have a very bad one, if I could not remember thus much. In +all the Things I nam'd, I am very clear. The solution likewise, which +you have given of the Difficulty I proposed this Afternoon, I have +Nothing to object to; and I believe, that skilful Preachers consult +the Occupations as well as the Capacities of their Hearers; that +therefore in Armies they always encourage and chear up their +Audiences; and that whatever the Day or the Occasion may be, upon +which they harangue them, they seldom touch upon mortifying Truths, +and take great Care never to leave them in a Melancholy Humour, or +such an Opinion of themselves or their Affairs as might lower their +Spirits, or depress their Minds. I am likewise of your Opinion, as to +artful Politicians; that they fall in with the Humour of their Party, +and make the most of the Conjuncture they live in; and I believe, +that, if <i>Cromwell</i> had been to Command the Duke of <i>Marlborough</i>'s Army, +he would have taken quite other Measures, than he did in his own Time. +Upon the whole, you have given me a clear Idea, and laid open to me +the real Principle of that great wicked Man. I can now reconcile the +Bravest and most Gallant of his Atchievements, with his vilest and the +most treacherous of his Actions; and tracing every Thing, he did, from +one and the same Motive, I can solve several Difficulties concerning +his Character, that would be inexplicable, if that vast Genius had +been govern'd by any Thing but his Ambition; and, if following the +common Opinion, we suppose him to have been a Compound of a daring +Villain and an Enthusiastical Bigot.</p> + +<p>Cleo. I am not a little proud of your Concurrence with me.</p> + +<p>Hor. You have made out, with Perspicuity, every Thing you have +advanced both Yesterday and to Day, concerning the Political Use, that +may be made of Clergymen in War; but, after all, I can't see what +Honour you have done to the Christian Religion, which yet you ever +seem strenuously to contend for, whilst you are treating every Thing +else with the utmost Freedom. I am not prepared to reply to several +Things, which, I know, you might answer: Therefore I desire, that we +may break off our Discourse here. I will think on it, and wait on you +in a few Days; for I shall long to be set to Rights in this Point.</p> + +<p>Cleo. Whenever you please; and I will shew you, that no Discovery of +the Craft, or Insincerity of Men can ever bring any Dishonour upon the +Christian Religion it self, I mean the Doctrine of <i>Christ</i>, which can +only be learn'd from the New Testament, where it will ever remain in +its Purity and Lustre.</p> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of An Enquiry into the Origin of Honour, +and the Usefulness of Christianity in War, by Bernard Mandeville + +*** END OF THIS PROJECT GUTENBERG EBOOK ENQUIRY INTO ORIGIN OF HONOUR *** + +***** This file should be named 7819-h.htm or 7819-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/7/8/1/7819/ + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + +Title: An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War + +Author: Bernard Mandeville + +Posting Date: August 31, 2014 [EBook #7819] +Release Date: April, 2005 +First Posted: May 19, 2003 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK ENQUIRY INTO ORIGIN OF HONOUR *** + + + + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + + + + + + + + + + + +AN ENQUIRY INTO THE ORIGIN OF HONOUR AND The Usefulness of +CHRISTIANITY IN WAR. + +By the Author of the FABLE of the BEES. +[Bernard Mandeville] + + +THE PREFACE. + + +I take it for granted, that a Christian is not bound to believe any +Thing to have been of Divine Institution, that has not been declared +to be such in Holy Writ. Yet great Offence has been taken at an Essay, +in the First Part of the Fable of the _Bees_, call'd An Enquiry into the +Origin of Moral Virtue; notwithstanding the great Caution it is wrote +with. Since then, it is thought Criminal to surmise, that even Heathen +Virtue was of Human Invention, and the Reader, in the following +Dialogues, will find me to persist in the Opinion, that it was; I beg +his Patience to peruse what I have to say for my self on this Head, +which is all I shall trouble him with here. + +The Word Morality is either synonimous with Virtue, or signifies that +Part of Philosophy, which treats of it, and teaches the Regulation of +Manners; and by the Words Moral Virtue, I mean the same Thing which I +believe Every body else does. I am likewise fully persuaded that to +govern our selves according to the Dictates of Reason, is far better +than to indulge the Passions without Stop or Controul, and +consequently that Virtue is more beneficial than Vice, not only for +the Peace and real Happiness of Society in general, but likewise for +the Temporal Felicity of every individual Member of it, abstract from +thee Consideration of a future State, I am moreover convinced, that +all wise Men ever were and ever will be of this Opinion; and I shall +never oppose Any body, who shall be pleased to call this an Eternal +Truth. + +Having allow'd and own'd thus much, I beg Leave to make a short +Grammatical Reflection on the Sounds or Letters we make use of to +express this rational Management of ourselves: For tho' the Truth of +its Excellency is Eternal, the Words _Moral Virtue_ themselves are not +so, any more than Speech or Man himself. Permit me therefore to +enquire which Way it is most probably, they must have come into the +World. + +The Word _Moral_, without Doubt, comes from _Mos_, and signifies every +Thing that relates to Manners: The Word _Ethick_ is synonimous with +_Moral_, and is derived from [Greek: ithik], which is exactly the same +in _Greek_, that _Mos_ is in _Latin_. The _Greek_ for Virtu, is [Greek: +arete], which is derived from [Greek: ares], the God of War and +properly signifies Martial Virtue. The same Word in _Latin_, if we +believe _Cicero_, comes from _Vir_; and the genuine Signification likewise +of the Word _Virtus_ is Fortitude. It is hardly to be conceived, but +that in the first Forming of all Societies, there must have been +Struggles for Superiority; and therefore it is reasonable to imagine, +that in all the Beginnings of Civil Government, and the Infancy of +Nations, Strength and Courage must have been the most valuable +Qualifications for some Time. This makes me think, that _Virtus_, in its +first Acceptation, might, with great Justice and Propriety, be in +_English_ render'd _Manliness_; which fully expresses the Original Meaning +of it, and shews the Etymology equally with the _Latin_; and whoever is +acquainted with that Language must know, that it was some ages before +the _Romans_ used it in any other Sense. Nay, to this Day, the Word +_Virtus_ by it self, in any of their Historians, has the same +Signification, as if the Word _Bellica_ had been added. We have Reason +to think, that, as First, Nothing was meant by _Virtus_, but Daring and +Intrepidity, right or wrong; or else if could never have been made to +signify Savageness, and brutish Courage; as _Tacitus_, in the Fourth +Book of his History, makes use of it manifestly in that Sense. Even +Wild Beasts, says he, if you keep them shut up, will lose their +Fierceness. _Etiam sera animalia, si clausa teneas, virtutis +obliviseuntur_. + +What the Great Men of _Rome_ valued themselves upon was active and +passive Bravery, Warlike Virtue, which is so strongly express'd in the +Words of Livy: _Et facere & pati fortia Romanum est._ But +besides the Consideration of the great Service, All Warriours received +from this Virtue, there is a very good Reason in the Nature of the +Thing it self, why it should be in far higher Esteem than any other. +The Passion it has to struggle with, is the most violent and stubborn, +and consequently the hardest to be conquer'd, the Fear of Death: The +least Conflict with it is harsh Work, and a difficult Task; and it is +in Regard to this, that _Cicero_, in his _Offices_, calls Modesty, Justice +and Temperance, the softer and easier Virtues. _Qui virtutibus +bis lenioribus erit ornatus, modestia, justitia temperantia,_ &c. +Justice and Temperance require Professors as grave and solemnn, and +demand as much Strictness and Observance as any other Virtues. Why +_lenioribus_ then; but that they are more mild and gentle in the +Restrain they lay upon our Inclinations, and that the Self-denial they +require is more practicable and less mortifying than that of Virtue +itself, as it is taken in it proper and genuine Sense? To be Just or +Temperate, we have Temptations to encounter, and Difficulties to +surmount, that are troublesome: But the Efforts we are oblig'd to make +upon our selves to be truyly Valiant are infinitely greater; and, in +order to it, we are overcome the First, the strongest and most lasting +Passion, that has been implanted in us; for tho' we may hate and have +Aversion to many Things by Instinct, yet this is Nothing so generally +terrible, and so generally dreadful to all Creatures, rational or not +rational, as the Dissolution of their Being. + +Upon due Consideration of what has been said, it will be easy to +imagine how and why, soon after Fortitude had been honoured with the +Name of Virtue, all the other Branches of Conquest over our selves +were dignify'd with the same Title. We may see in it likewise the +Reason of what I have always so strenuously insisted upon, _viz._ That +no Practice, no Action or good Quality, how useful or beneficial +soever they may be in them selves, can ever deserve the Name of +Virtue, strictly speaking, where there is not a palpable Self-denial +to be seen. In Tract of Time, the Sense of the Word _Virtus_ received +still a grated Latitude; and it signify'd Worth, Strength, Authority, +and Goodness of all Kinds: _Plautus_ makes use of it, for Assistance. +_Virtute Deum_, by the Help of the Gods. By Degrees it was applied not +only to Brutes, _Est in juveneis, est in equis patrum Virtus_, +but likewise to Things inanimate and was made Use of to express the +Power, and peculiar Qualities of Vegetables and Minerals of all Sorts, +as it continues to be to this Day. The Virtue of the Loadstone, the +Virtue of Opium, &c. It is highly probable, that the Word _Moral_, +either in _Greek_ or _Latin_, never was thought of before the +Signification of the Word _Virtue_ had been extended so far beyond its +Original; and then in speaking of the Virtues of our Species, the +Addition of that Epithet became necessary, to denote the Relation they +had to our Manners, and distinguish them from the Properties and +Efficacy of Plants, Stones, &c. which were likewise call'd _Virtues_. + +If I am wrong, I shall be glad to see a better Account, how this +Adjective and Substantive came to be join'd together. In the mean +Time, I am very sure, that this is Nothing strain'd or forc'd in my +Supposition. That the Words, in Tract of Time, are be come of greater +Importance, I don't deny. The Words _Clown_ and _Villain_ have opprobrious +Meanings annex'd to them, that were never implied in _Colonus_ and +_Villanus_, from which they were undoubtedly derived. _Moral_, for ought I +know, may now signify _Virtue_, in the same Manner and for the same +Reason, that _Panic_ signifies _Fear_. + +That this Conjecture or Opinion of mine, should be detracting from the +Dignity of _Moral Virtue_, or have a Tendency to bring it into +Disrepute, I can not see. I have already own'd, that it ever was and +ever will be preferable to Vice, in the Opinion of all wise Men. But +to call Virtue it self Eternal, can not be done without a strangely +Figurative Way of Speaking. There is no Doubt, but all Mathematical +Truths are Eternal, yet they are taught; and some of them are very +abstruse, and the Knowledge of them never was acquir'd without great +Labour and Depth of Thought. _Euclid_ had his Merit; and it does not +appear that the Doctrine of the _Fluxions_ was known before Sir _Isaac +Newton_ discover'd that concise Way of Computation; and it is not +impossible that there should be another Method, as yet unknown, still +more compendious, that may not be found out these Thousand Years. + +All Propositions, not confin'd to Time or Place, that are once true, +must be always so; even in the silliest and most abject Things in the +World; as for Example, It is wrong to under-roast Mutton for People +who love to have their Meat well done. The Truth of this, which is the +most trifling Thing I can readily think on, is as much Eternal, as +that of the Sublimest Virtue. If you ask me, where this Truth was, +before there was Mutton, or People to dress or eat it, I answer, in +the same Place where Chastity was, before there were any Creatures +that had an Appetite to procreate their Species. This puts me in mind +of the inconsiderate Zeal of some Men, who even in Metaphysicks, know +not how to think abstractly, and cannot forebear mixing their own +Meanness and Imbecillities, with the Idea's they form of the Supreme +Being. + +There is no Virtue that has a Name, but it curbs, regulates, or +subdues some Passion that is peculiar to Humane Nature; and therefore +to say, that God has all the Virtues in the highest Perfection, wants +as much the Apology, that it is an Expression accommodated to vulgar +Capacities, as that he has Hands and Feet, and is angry. For as God +has not a Body, nor any Thing that is Corporeal belonging to his +Essence, so he is entirely free from Passions and Fralities. With what +Propriety then can we attribute any Thing to him that was invented, or +at least signifies a Strength or Ability to conquer or govern Passions +and Fralities? The Holiness of God, and all his Perfections, as well +as the Beatitude he exists in, belong to his Nature; and there is no +Virtue but what is acquired. It signifies Nothing to add, that God has +those Virtues in the highest Perfection; let them be what they will, +as to Perfection, they must still be Virtues; which, for the aforesaid +Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of +God should be as worthy of him as we are able to frame them; and as +they can not be adequate to his Greatness, so they oughts at least to +be abstract from every Thing that does or can belong to silly, reptile +Man: And it is sufficient, whenever we venture to speak of a Subject +so immensly far beyond our Reach, to say, that there is a perfect and +compleat Goodness in the Divine Nature, infinitely surpassing not only +the highest Perfection, which the most virtuous Men can arrive at, but +likewise every Thing that Mortals can conceive about it. + +I recommend the fore-going Paragraph to the Consideration of the +Advocates for the Eternity and Divine Original of Virtue; assuring +them, that, if I am mistaken, it is not owing to any Perverseness of +my Will, but Want of Understanding. + +The Opinion, that there can be no Virtue without Self-denial, is more +advantagious to Society than the contrary Doctrine, which is a vast +Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to +allow, that Men may contract a Habit of Virtue, so as to practise it, +without being sensible of Self-denial, and even that they may take +Pleasure in Actions that would be impracticable to the Vicious: But +then it is manifest, that this Habit is the Work of Art, Education and +Custom; and it never was acquired, where the Conquest over the +Passions had not be already made. There is no Virtuous Man of Forty +Years, but he may remember the Conflict he had with some Appetites +before he was Twenty. How natural seem all Civilities to be a +Gentleman! Yet Time was, that he would not have made his Bow, if he +had not been bid. + +[Footnote 1: Fable of the _Bees_. p. ii. P. 106.] + +Whoever has read the Second Part of the Fable of the _Bees_, will see, +that in these Dialogues I make Use of the same Persons, who are the +Interlocutors there, and whose Characters have been already draw in +the Preface of that Book. + + + + +The CONTENTS OF THE FIRST DIALOGUE. + + +_Honour is built upon a Passion in Human Nature, for which there is no +Name_ + +_The Author's Reasons for Coining the Word Self-liking_ + +_How the Passion of Self-liking is discovered in Infants_ + +_A Definition of Honour, and what it is in Substance_ + +_The Author's Opinion illustrated by what we know of Dishonour or Shame_ + +_The different Symptoms of Pride and Shame in the Mechanism of Man_ + +_Are both the Result of the same Passion_ + +_The Word Honour, as it signifies a Principle of Courage and Virtue, is +of Gothick Extraction_ + +_All Societies of Men are perpetually in Quest after Happiness_ + +_The true Reason, why no Nations can be govern'd without Religion, +enquired into_ + +_Why no one Sort or Degree of Idolatry can be more or less absurd than +another_ + +_For what Purpose all Religions may be equally serviceable_ + +_All Men are born with the Fear of an invisible Cause_ + +_The Usefulness of that Fear, as to Religion_ + +_The Impossibility of making_ Atheism _universally received_ + +_Religion no Invention of Politicians_ + +_The Benefit expected from the Notions of Honour_ + +_The Reasonableness of Mens Actions examined_ + +_How the Strictness of the Gospel came to be first disapproved of, and +the Consequence_ + +_How Mens Actions may be inconsistent with their Belief_ + +_That many bad Christians were yet kept in Awe by the Fear of Shame, +gave the first Handle to the Invention of Honour as a Principle_ + +_What it is we are afraid of in the Fear of Shame_ + +_Why the Principle of Honour has been of more Use to Society than that +of Virtue_ + +_The Principle of Honour, clashing with Christianity_ + +_Reasons why the Church of_ Rome _endeavour'd to reconcile them_ + +_The real Design of_ Legends _and_ Romances + +_The Stratagems of the Church of_ Rome _to enslave the Laity_ + +_What gave Rise to the Custom of Duelling_ + + + + +The Contents of the Second Dialogue. + + +_Of the Principle of Honour in the fair Sex_ + +_The Motives of Women who turn Nuns, seldom Religious_ + +_Which is most serviceable to the Preservation of Chastity in Women, +Religion, or Self-liking_ + +_How the Notions concerning the Principle of Honour came to be commonly +received_ + +_The Qualifications thought Necessary in a Man of Honour_ + +_But Courage alone is sufficient to obtain the Title_ + +_When the Fashion of Duelling was at its greatest Height_ + +_Courts of Honour erected in_ France + +_Laws of Honour made by them to prevent Duelling_ + +_Why those Laws were the Reverse of all others_ + +_The Laws of Honour introduced as speaking_ + +_The Effect such Laws must have on Human Nature_ + +_The Arguments a true Christian would make use of to dissuade Men from +Duelling_ + +_The Reasons why Men are despised who take Affronts without resenting +them_ + +_No Scarcity of Believers in Christ_ + +_The Principle of Honour contrary to Christianity_ + +_Why the Principle of Honour is of greater Efficacy upon many than +Religion_ + +_How Men may adore themselves_ + +_Equivalents for Swearing_ + +_A ludicrous Proposal of_ Horatio _upon the Supposition, that Honor is an +Idol_ + +_A Passage in the Fable of the Bees Defended_ + +_Satyr as little to be depended upon as Panegyrick_ + +_Whatever belongs to Honour or Shame, has its Foundation in the Passion +of Self-liking_ + +_The Church of_ Rome's _cunning in consulting and humouring Human Nature_ + +_Heraldry of great influence on the Passion of Self-liking_ + +_Of Canonizations of Saint, and the different Purposes they serve_ + +_The want of Foresight in the first Reformers_ + +_The worldly Wisdom of the Church of Rome_ + +_Hor. owning the Self-denial required in the Gospel in a literal Sense_ + +_The great Use she has made of it_ + +_The Analogy between the Popish Religion and a Manufacture_ + +_The Danger there is in explaining away the Self-denial of the Gospel_ + +_How the Self-denial of some may seem to be of use to others that +practise none_ + +_Easy Casuists can only satisfy the_ Beau Monde + +_Jesuits don't, explain away Self-denial in General_ + +_What sort of Preachers will soonest gain Credit among the Multitude_ + +_Men may easily be taught to believe what is not Clashing with received +Opinions_ + +_The force of Education as to Self-denial_ + +_The Advantage the Church of Rome has made from vulgar Nations_ + +_Divines, who appeal to Men's Reason, ought to behave differently from +those, who teach implicite Faith._ + +_Why the Luxury of a Popish Clergy gives less Offence to the Laity, +than that of Protestants_ + +_What the Church of_ Rome _seems no to dispair of_ + +_The Politicks of_ Rome _more formidable than any other_ + +_What must always keep up the Popish Interest in_ Great-Britain + +_The most probable Maxims to hinder the Growth as well as Irreligion +and Impiety as of Popery and Superstition_ + +_When the literal Sense of Words is to be prefer'd to the figurative_ + +_What the Reformers might have foreseen_ + +_What has been and ever will be the Fate of all Sects_ + + + + +The Contents of the Third Dialog + + +_The Beginning of all Earthly Things was mean_ + +_The Reason of the high Value Men have for things in which they have +but the least Share_ + +_Whether the best Christians make the best Soldiers_ + +_Remarks on the Word_ Difference + +_An excursion of_ Horatio + +_Why Religious Wars are the most Cruel_ + +_The Pretensions of the Huguenot Army in_ France, _and that of the_ +Roundheads _in England near the same_ + +_What was answered by their Adversaries_ + +_What would be the natural Consequeuce of such Differences_ + +_The Effect which such a Contrariety of Interests would always have on +the sober Party_ + +_Superstition and Enthusiasm may make Men fight, but the Doctrine of +Christ never can_ + +_What is required in a Soldier to be call'd virtuous and good_ + +_Instances where debauch'd Fellows and the greatest Rogues have fought +well_ + +_What is connived at in Soldiers and what not_ + +_Divines in Armies seldom rigid Casuists_ + +_How Troops may aquire the Character of being good Christians_ + +_Why Divines are necessary in Armies_ + +_Why the worst Religion is more beneficial to Society than Atheism_ + +_Whether Preachers of the Gospel ever made Men Fight_ + +_The use that may be made of the Old Testament_ + +_An everlasting Maxim in Politicks_ + +_When the Gospel is preach'd to military Men, and when it is let aside_ + +_Whether_ Cromwel's _Views in promoting an outward Shew of Piety were +Religious or Political_ + +_The Foundation of the Quarrels that occasion'd the Civil War_ + +_How Men who are sincere in their Religion may be made to Act contrary +to the Precept of it_ + +_When the Gospel ought no longer to be appeald to_ + +_A promise to prove what seems to be a Paradox_ + +_What all Priests have labour'd at in all Armies_ + +_The Sentiments that were instill'd into the Minds of the_ Roundheads + +_The Use which it is probable, a crafty wicked General would make of a +Conjucture, as here hinted at_ + +_How Men may be sincere and in many Respects morally good, and bad +Christians_ + +_How an obsure Man might raise himself to the highest Post in an Army, +and be thought a Saint tho' he was an Atheist_ + +_How wicked men may be useful soldiers_ + +_How the most obdurate Wretch might receive benefit as a soldier from +an outward Shew of Devotion in others_ + +_That Men may be sincere Believers and yet lead wicked Lives_ + +_Few Men are wicked from a desire to be so_ + +_How even bad Men may be chear'd up by Preaching_ + +_Hyopcrites to save an outward Appearance may be as useful as Men of +Sincerity_ + +_There are two sorts of Hypocrites very different from one another_ + + + + +The Contents of the Fourth Dialogue. + + +_An Objection of_ Horatio, _concerning Fast-Days_ + +_What War they would be useful in, if duely kept_ + +_How Christianity may be made serviceable to Anti-Christian Purposes_ + +_What is understood in_ England _by keeping a Fast-Day_ + +_The real Doctrine of Christ can give no Encouragement for Fighting_ + +_Instances, where Divines seem not to think themselves strictly tied to +the Gospel_ + +_The Art of Preaching in Armies_ + +_The Use which Politicians may make of extraordinary Days of Devotion, +abstract from all Thoughts of Religion_ + +_The miserable Nations, which many of the Vulgar have of Religion_ + +_How the Rememberance of a Fast-Day may affect a Wicked Soldier_ + +_The Power which Preaching may have upon ignorant Well-wishers to +Religion_ + +_The Days of Supplication among the Ancients_ + +_A general Show of Religion cannot be procured at all Times_ + +_What Conjuncture it is only practicable in_ + +_A Character of_ Oliver Cromwell + +_A Spirit of Gentility introduced among Military Men_ + +_An improvement in the Art of Flattery_ + +_A Demonstration that what made the Men fight well in the late Wars was +not their Religion_ + +_Why no Armies could subsist without Religion_ + +_A Recapitulation of what has been advanced in this and the former +Dialogue_ + +_Horatio's Concurrence_ + +ERRATA Page 81. Line 6. _read_ Influence. P. 94. l. 12. r. _Propraetors_. +P. 174. l. 3. r. Rites. + + + + +The First Dialogue Between _Horatio_ and _Cleomenes_. + + +_Horatio_. I Wonder you never attempted to guess at the Origin of +Honour, as you have done at that of Politeness, and your Friend in his +Fable of the Bees has done at the Origin of Virtue. + +Cleo. I have often thought of it, and am satisfied within my self, +that my Conjecture about it is Just; but there are Three substantial +Reasons, why I have hitherto kept it to my Self, and never yet +mention'd to any One, what my Sentiments are concerning the Origin of +that charming Sound. + +Hor. Let me hear your Reasons however. + +Cleo. The Word Honour, is used in such different Acceptations, is now +a Verb, then a Noun, sometimes taken for the Reward of Virtue, +sometimes for a Principle that leads to Virtue, and, at others again, +signifies Virtue it self; that it would be a very hard Task to take in +every Thing that belongs to it, and at the same Time avoid Confusion +in Treating of it. This is my First Reason. The Second is: That to set +forth and explain my Opinion on this Head to others with Perspicuity, +would take up so much Time, that few People would have the Patience to +hear it, or think it worth their while to bestow so much Attention, as +it would require, on what the greatest Part of Mankind would think +very trifling. + +Hor. This Second whets my Curiosity: pray, what is your Third Reason? + +Cleo. That the very Thing, to which, in my Opinion, Honour owes its +Birth, is a Passion in our Nature, for which there is no Word coin'd +yet, no Name that is commonly known and receiv'd in any Language. + +Hor. That is very strange. + +Cleo. Yet not less true. Do you remember what I said of Self-liking in +our Third Conversation, when I spoke of the Origin of Politeness? + +Hor. I do; but you know, I hate Affectation and Singularity of all +sorts. Some Men are fond of uncouth Words of their own making, when +there are other Words already known, that sound better, and would +equally explain their Meaning: What you call'd then Self-liking at +last prov'd to be Pride, you know. + +Cleo. Self-liking I have call'd that great Value, which all +Individuals set upon their own Persons; that high Esteem, which I take +all Men to be born with for themselves. I have proved from what is +constantly observ'd in Suicide, that there is such a Passion in Human +Nature, and that it is plainly [2] distinct from Self-love. When this +Self-liking is excessive, and so openly shewn as to give Offence to +others, I know very well it is counted a Vice and call'd Pride: But +when it is kept out of Sight, or is so well disguis'd as not to appear +in its own Colours, it has no Name, tho' Men act from that and no +other Principle. + +[Footnote 2: Fable of the Bees, part II. p. 141] + +Hor. When what you call Self-liking, that just Esteem which Men have +naturally for themselves, is moderate, and spurs them on to good +Actions, it is very laudable, and is call'd the Love of Praise or a +Desire of the Applause of others. Why can't you take up with either of +these Names? + +Cleo. Because I would not confound the Effect with the Cause. That Men +are desirous of Praise, and love to be applauded by others, is the +Result, a palpable Consequence, of that Self-liking which reigns in +Human Nature, and is felt in every one's Breast before we have Time or +Capacity to reflect and think of Any body else. What Moralists have +taught us concerning the Passions, is very superficial and defective. +Their great Aim was the Publick Peace, and the Welfare of the Civil +Society; to make Men governable, and unite Multitudes in one common +Interest. + +Hor. And is it possible that Men can have a more noble Aim in +Temporals? + +Cleo. I don't deny that; but as all their Labours were only tending to +those Purposes, they neglected all the rest; and if they could but +make Men useful to each other and easy to themselves, they had no +Scruple about the Means they did it by, nor any Regard to Truth or the +Reality of Things; as is evident from the gross Absurdities they have +made Men swallow concerning their own Nature, in spight of what All +felt within. In the Culture of Gardens, whatever comes up in the Paths +is weeded out as offensive and flung upon the Dunghill; out among the +Vegetables that are all thus promiscously thrown away for Weeds, there +may be many curious Plants, on the Use and Beauty of which a Botanist +would read long Lectures. The Moralists have endeavour'd to rout Vice, +and clear the Heart of all hurtful Appetites and Inclinations: We are +beholden to them for this in the same Manner as we are to Those who +destroy Vermin, and clear the Countries of all noxious Creatures. But +may not a Naturalist dissect Moles, try Experiments upon them, and +enquire into the Nature of their Handicraft, without Offence to the +Mole-catchers, whose Business it is only to kill them as fast as they +can? + +Hor. What Fault is it you find with the Moralists? I can't see what +you drive at. + +Cleo. I would shew you, that the Want of Accuracy in them, when they +have treated of Human Nature, makes it extremely difficult to speak +intelligibly of the different Faculties of our intellectual Part. Some +Things are very essential, and yet have no Name, as I have given an +Instance in that Esteem which Men have naturally for themselves, +abstract from Self-love, and which I have been forced to coin the Word +Self-liking for: Others are miscall'd and said to be what they are +not. So most of the Passions are counted to be Weaknesses, and +commonly call'd Frailties; whereas they are the very Powers that +govern the whole Machine; and, whether they are perceived or not, +determine or rather create The Will that immediately precedes every +deliberate Action. + +Hor. I now understand perfectly well what you mean by Self-liking. You +are of Opinion, that we are all born with a Passion manifestly +distinct from Self-love; that, when it is moderate and well regulated, +excites in us the Love of Praise, and a Desire to be applauded and +thought well of by others, and stirs us up to good Actions: but that +the same Passion, when it is excessive, or ill turn'd, whatever it +excites in our Selves, gives Offence to others, renders us odious, and +is call'd Pride. As there is no Word or Expression that comprehends +all the different Effects of this same Cause, this Passion, you have +made one, _viz_. Self-liking, by which you mean the Passion in general, +the whole Extent of it, whether it produces laudable Actions, and +gains us Applause, or such as we are blamed for and draw upon us the +ill Will of others. + +Cleo. You are extremely right; this was my Design in coining the Word +Self-liking. + +Hor. But you said, that Honour owes its Birth to this Passion; which I +don't understand, and wish you would explain to me. + +Cleo. To comprehend this well, we ought to consider, that as all Human +Creatures are born with this Passion, so the Operations of it are +manifestly observed in Infants; as soon as they begin to be conscious +and to reflect, often before they can speak or go. + +Hor. As how? + +Cleo. If they are praised, or commended, tho' they don't deserve it, +and good Things are said of them, tho' they are not true, we see, that +Joy is raised in them, and they are pleased: On the Contrary, when +they are reproved and blamed, tho' they know themselves to be in +Fault, and bad Things are said of them, tho' Nothing but Truth, we see +it excites Sorrow in them and often Anger. This Passion of +Self-liking, then, manifesting it self so early in all Children that +are not Idiots, it is inconceivable that Men should not be sensible, +and plainly feel, that they have it long before they are grown up: And +all Men feeling themselves to be affected with it, tho' they know no +Name for the Thing it self, it is impossible, that they should long +converse together in Society without finding out, not only that others +are influenced with it as well as themselves, but likewise which Way +to please or displease one another on Account of this Passion. + +Hor. But what is all this to Honour? + +Cleo. I'll shew you. When _A_ performs an Action which, in the Eyes of +_B_, is laudable, _B_ wishes well to _A_; and, to shew him his Satisfaction, +tells him, that such an Action is an Honour to Him, or that He ought +to be Honoured for it: By saying this, _B_, who knows that all Men are +affected with Self-liking, intends to acquaint _A_, that he thinks him +in the Right to gratify and indulge himself in the Passion of +Self-liking. In this Sense the Word Honour, whether it is used as a +Noun or a Verb, is always a Compliment we make to Those who act, have, +or are what we approve of; it is a Term of Art to express our +Concurrence with others, our Agreement with them in their Sentiments +concerning the Esteem and Value they have for themselves. From what I +have said, it must follow, that the greater the Multitudes are that +express this Concurrence, and the more expensive, the more operose, +and the more humble the Demonstrations of it are, the more openly +likewise they are made, the longer they last, and the higher the +Quality is of Those who join and assist in this Concurrence, this +Compliment; the greater, without all Dispute, is the Honour which is +done to the Person in whose Favour these Marks of Esteem are +displayed: So that the highest Honour which Men can give to Mortals, +whilst alive, is in Substance no more, than the most likely and most +effectual Means that Human Wit can invent to gratify, stir up, and +encrease in Him, to whom that Honour is paid, the Passion of +Self-liking. + +Hor. I am afraid it is true. + +Cleo. To render what I have advanced more conspicuous, we need only +look into the Reverse of Honour, which is Dishonour or Shame, and we +shall find, that this could have had no Existence any more than +Honour, if there had not been such a Passion in our Nature as +Self-liking. When we see Others commit such Actions, as are vile and +odious in our Opinion, we say, that such Actions are a Shame to them, +or that they ought to be ashamed of them. By this we shew, that we +differ from them in their Sentiments concerning the Value which we +know, that they, as well as all Mankind, have for their own Persons; +and are endeavouring to make them have an ill Opinion of themselves, +and raise in them that sincere Sorrow, which always attends Man's +reflecting on his own Unworthiness. I desire, you would mind, that the +Actions which we thus condemn as vile and odious, need not to be so +but in our own Opinion; for what I have said happens among the worst +of Rogues, as well as among the better Sort of People. If one Villain +should neglect picking a Pocket, when he might have done it with Ease, +another of the same Gang, who was near him and saw this, would upbraid +him with it in good Earnest, and tell him, that he ought to be ashamed +of having slipt so fair an Opportunity. Sometimes Shame signifies the +visible Disorders that are the Symptoms of this sorrowful Reflection +on our own Unworthiness; at others, we give that Name to the +Punishments that are inflicted to raise those Disorders; but the more +you will examine into the Nature of either, the more you will see the +Truth of what I have asserted on this Head; and all the Marks of +Ignominy, that can be thought of; have a plain Tendency to mortify +Pride; which, in other Words, is to disturb, take away and extirpate +every Thought of Self-liking. + +Hor. The Author of the Fable of the _Bees_, I think, pretends somewhere +to set down the different Symptoms of Pride and Shame. + +Cleo. I believe they are faithfully copied from Nature. ---- Here is +the Passage; pray read it. + +Hor. [3] _When a Man is overwhelm'd with Shame, he observes a Sinking +of the Spirits; the Heart feels cold and condensed, and the Blood +flies from it to the Circumference of the Body; the Face glows; the +Neck and part of the Breast partake of the Fire: He is heavy as Lead; +the Head is hung down; and the Eyes through a Mist of Confusion are +fix'd on the Ground: No Injuries can move him; he is weary of his +Being, and heartily wishes he could make himself invisible: But when, +gratifying his Vanity, he exults in his Pride, he discovers quite +contrary Symptoms; his Spirits swell and fan the Arterial Blood; a +more than ordinary Warmth strengthens and dilates the Hear; the +Extremities are cool; he feels Light to himself, and imagines he could +tread on Air; his Head is held up; his Eyes are roll'd about with +Sprightliness; he rejoices at his Being, is prone to Anger, and would +be glad that all the World could take Notice of him._ + +[Footnote 3: Fable of the Bees, Page 57.] + +Cleo. That's all. + +Hor. But you see, he took Pride and Shame to be two distinct Passions; +nay, in another Place he has call'd them so. + +Cleo. He did; but it was an Errour, which I know he is willing to own. + +Hor. what he is willing to own I don't know; but I think he is in the +Right in what he says of them in his Book. The Symptoms of Pride and +Shame are so vastly different, that to me it is inconceivable, they +should proceed from the fame Passion. + +Cleo. Pray think again with Attention, and you'll be of my Opinion. My +Friend compares the Symptoms that are observed in Human Creatures when +they exult in their Pride, with those of the Mortification they feel +when they are overwhelm'd with Shame. The Symptoms, and if you will +the Sensations, that are felt in the Two Cases, are, as you say, +vastly different from one another; but no Man could be affected with +either, if he had not such a Passion in his Nature, as I call +Self-liking. Therefore they are different Affections of one and the +same Passion, that are differently observed in us, according as we +either enjoy Pleasure, or are aggriev'd on Account of that Passion; in +the same Manner as the most happy and the most miserable Lovers are +happy and miserable on the Score of the same Passion. Do but compare +the Pleasure of a Man, who with an extraordinary Appetite is feasting +on what is delicious to him, to the Torment of another, who is +extremely hungry, and can get Nothing to eat. No Two Things in the +World can be more different, than the Pleasure of the One is from the +Torment of the other; yet Nothing is more evident, than that both are +derived from and owing to the same craving principle in our nature, +the Desire of Food; for when this is entirely lost, it is more +vexatious to eat, than it is to let it alone, tho' the whole Body +languishes, and we are ready to expire for Want of Sustenance. +Hitherto I have spoken of honour in its first literal Sense, in which +it is a Technic Word in the Art of Civility, and signifies a Means +which Men by Conversing together have found out to please and gratify +one another on Account of a palpable Passion in our Nature, that has +no Name, and which therefore I call Self-liking. In this Sense I +believe the Word Honour, both as a Verb and a Noun, to be as Ancient +as the oldest Language. But there is another Meaning besides, +belonging to the same Sound; and Honour signifies likewise a principle +of Courage, Virtue, and Fidelity, which some men are said to act from, +and to be aw'd by, as others are by Religion. In this latter Sense, it +is much more modern, and I don't believe to be met with a Thousand +Years ago in any Language. + +Hor. How! Is it but within these Thousand Years that there have been +men of Bravery and Virtue? Have not the _Greeks_ and _Romans_ had great +Numbers of them? Were not the _Horatii_ and _Curiatii_ Men of Honour? + +Cleo. They never were call'd so. All Ages and most Countries have +produced Men of Virtue and Bravery; but this I do not enquire into +now: What I assert to be modern is the Phrase, the Term of Art; it is +that which the Ancients knew Nothing of; nor can you with Ten Words, +in either _Greek_ or _Latin_, express the entire Idea which is annex'd to +the Word Honour when it signifies a Principle. To be a Man of Honour, +it is not sufficient, that he, who assumes that Title, is brave in +War, and dares to fight against the Enemies of his Country; but he +must likewise be ready to engage in private Quarrels, tho' the Laws of +God and his Country forbid it. He must bear no Affront without +resenting it, nor refuse a Challenge, if it be sent to him in a proper +Manner by a Man of Honour. I make no Doubt, but this Signification of +the Word Honour is entirely Gothick, and sprung up in some of the most +ignorant Ages of Christianity. It seems to have been Invention to +influence Men, whom Religion had no Power over. All Human Creatures +have a restless Desire of mending their Condition; and in all Civil +Societies and Communions of Men there seems to be a Spirit at Work, +that, in Spight of the continual Opposition it receives from Vice and +Misfortunes, is always labouring for, and seeking after what can never +be obtain'd whilst the World stands. + +Hor. What is that pray? + +Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to +obviate every Inconveniency they meet with; and as Times discover to +them the Insufficiency of those Laws, they make others with an Intent +to enforce, mend, explain or repeal the former; till the Body of Laws +grows to such an enormous Bulk, that to understand it is a tedious +prolix Study, and the Numbers that follow and belong to the Practise +of it, come to be a Grievance almost as great as could be fear'd from +Injustice and Oppression. Nothing is more necessary than that Property +should be secured; and it is impossible but on many Occasions Men must +trust one another in the Civil Society. Now Nothing has ever been +thought to be more obligatory or a greater Tie upon Man than Religion. + +Hor. This I have often wonder'd at: Considering the Absurdities on the +Religion of the _Greeks_ and _Romans,_ the bad Examples and Immoralities +of their Deities, the ridiculous Fables of a _Charon,_ a _Styx,_ a +_Cerberus,_ &c, and the obscenity display'd in several of their +Festivals, I cannot conceive how Men could expect, that such Religions +should make Men Honest, or do any good to their Morals; and yet, which +is amazing to me, most wise men in all Ages have agreed, that, without +some Religion or other, it would be impossible to govern any +considerable Nation. However, I believe it is Fact, that it never was +done. + +Cleo. That no large Society of Men can be well govern'd without +Religion, and that there never was a Nation that had not some Worship, +and did not believe in some Deity or other, is most certain: But what +do you think is the Reason of that? + +Hor. Because Multitudes must be aw'd by Something that is terrible, as +Flames of Hell, and Fire everlasting; and it is evident, that if it +was not for the Fear of an After-Reckoning, some Men would be so +wicked, that there would be no living with them. + +Cleo. Pray, how wicked would they be? What Crimes would they commit? + +Hor. Robbing, Murdering, Ravishing. + +Cleo. And are not often here, as well as in other Nations, People +convicted of, and punished for those Crimes? + +Hor. I am satisfied, the Vulgar could not be managed without Religion +of some Sort or other; for the Fear of Futurity keeps Thousands in +Awe, who, without that Reflection, would all be guilty of those Crimes +which are now committed only by a Few. + +Cleo. This is a Surmise without any Foundation. It has been said a +Thousand Times by Divines of all Sects; but No body has ever shewn the +least Probability of its being true; and daily Experience gives us all +the Reason in the World to think the Contrary; for there are +Thousands, who, throughout the Course of their Lives, seem not to have +the least Regard to a future State, tho' they are Believers, and yet +these very People are very cautious of committing any Thing which the +Law would punish. You'll give me Leave to observe by the By, that to +believe what you say, a Man must have a worse Opinion of his Species, +than ever the Author of the _Fable of the Bees_ appears to have had yet. + +Hor. Don't mistake me: I am far from believing, that Men of Sense and +Education are to be frighten'd with those Bugbears. + +Cleo. And what I say, I don't mean of Libertines or Deist; but Men, +that to all outward Appearance are Believers, that go to Church, +receive the Sacrament, and at the Approach of Death are observed to be +really afraid of Hell. And yet of these, many are Drunkards, +Whoremasters, Adulterers, and not a Few of them betray their Trust, +rob their Country, defraud Widows and Orphans, and make wronging their +Neighbours their daily Practice. + +Hor. What Temporal Benefit can Religion be of to the Civil Society, if +it don't keep People in Awe? + +Cleo. That's another Question. We both agree, that no Nation or large +Society can be well govern'd without Religion. I ask'd you the Reason +of this: You tell me, because the Vulgar could not be kept in Awe +without it. In Reply to this, I point at a Thousand Instances, where +Religion is not of the Efficacy, and shew you withal that this End of +keeping Men in Awe is much better obtain'd by the Laws and temporal +Punishment; and that it is the Fear of them, which actually restrains +great Numbers of wicked People; I might say All, without Exception, of +whom there is any Hope or Possibility, that they can be curb'd at all, +or restrain'd by any Thing whatever: For such Reprobates as can make a +Jest of the Gallows, and are not afraid of Hanging, will laugh +likewise at Hell and defy Damnation. + +Hor. If the Reason I alledge is insufficient, pray give me a better. + +Cleo. I'll endeavour it. The First Business of all Governments, I mean +the Task which all Rulers must begin with, is, to make Men tractable +and obedient, which is not to be perform'd unless we can make them +believe, that the Instructions and Commands we give them have a plain +Tendency to the Good of every Individual, and that we say Nothing to +them, but what we know to be true. To do this effectually, Human +Nature ought to be humour'd as well as studied: Whoever therefore +takes upon him to govern a Multitude, ought to inform himself of those +Sentiments that are the natural Result of the Passions and Frailties +which every Human Creature is born with. + +Hor. I don't understand what Sentiments you speak of. + +Cleo. I'll explain my self. All Men are born with Fear; and as they +are likewise born with a Desire of Happiness and Self-Preservation, it +is natural for them to avoid Pain and every Thing that makes them +uneasy; and which, by a general Word, is call'd Evil. Fear being that +Passion which inspires us with a strong Aversion to Evil, it is very +natural to think that it will put us up on enquiring into the means to +shun it. I have told you already, in our Fifth Conversation, how this +Aversion to Evil, and Endeavour to shun it, this Principle of Fear, +would always naturally dispose Human Creatures to suspect the +Existence of an intelligent Cause that is invisible, whenever any Evil +happen'd to them, which came they knew not whence, and of which the +Author was not to be seen. If you remember what I said then, the +Reasons why no Nations can be govern'd without Religion, will be +obvious. Every Individual, whether he is a Savage, or is born in a +Civil Society, is persuaded within, that there is such an invisible +Cause; and should any Mortal contradict this, no Multitude would +believe a Word of what he said. Whereas, on the other Hand, if a Ruler +humours this Fear, and puts it out of all Doubt, that there is such an +invisible Cause, he may say of it what he pleases; and no Multitude, +that was never taught any Thing to the contrary, will ever dispute it +with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a +Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of +the invisible Cause, he is at Liberty to call it very good or very +bad. He many say of it, that it is an envious, malicious, and the most +cruel Being that can be imagin'd; that it loves Blood and delights in +Human Sacrifices: Or he may say that there are two invisible Causes; +one the Author of Good, the other of Evil; or that there are Three; or +that there is really but One, tho' seemingly there are Three, or else +that there are Fifty Thousand. The many Calamities we are liable to, +from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and +Inundations, will always make ignorant and untaught Men more prone to +believe, that the invisible Cause is a bad mischievous Being, than +that it is a good benign one; as I shew'd you then in that Fifth +Conversation. + +Hor. On this Head I own I must give up Mankind, and cannot maintain +the Excellency of Human Nature; for the absurdities in Idolatrous +Worship, that have been and are still committed by some of our own +Species, are such as no Creatures of any other could out-do them in. + +Cleo. The Protestant and the Mahometan are the only National Religions +now, that are free from Idolatry; and therefore the Absurdities in the +Worship of all the Rest are pretty much alike; at least, the +Difference in the Degrees of Mens Folly, as Idolaters, is very +inconsiderable. For how unknown soever an invisible Cause, Power, or +Being may be, that is incomprehensible, this is certain of it, that no +clear intelligible Idea can be form'd of it; and that no Figure can +describe it. All Attempts then, to represent the Deity, being equally +vain and frivolous, no One Shape or Form can be imagin'd of it, that +can justly be said to be more or less absurd than another. As to the +temporal Benefit which Religion can be of to the Civil Society, or the +Political View which Lawgivers and Governours may have in promoting +it, the chief Use of it is in Promises of Allegiance and Loyalty, and +all solemn Engagements and Asseverations, in which the invisible +Power, that, in every Country, is the Object of the Publick Worship, +is involved or appeal'd to. For these Purposes all Religions are +equally serrviceable; and the worst is better than none: For without +the belief of an invisible Cause, no Man's Word is to be relied upon, +no Vows or Protestations can be depended upon; but as soon as a Man +believes, that there is a Power somewhere, that will certainly punish +him, if he forswears himself; as soon, I say, as a Man believes this, +we have Reason to trust to his Oath; at least, it is a better Test +than any other Verbal Assurance. But what this same Person believes +further, concerning the Nature and the Essence of that Power he swears +by, the Worship it requires, or whether he conceives it in the +singular or plural Number, may be very material to himself, but the +Socicty has Nothing to do with it: Because it can make no Alteration +in the Security which his Swearing gives us. I don't deny the +Usefulness which even the worst Religion that can be, may be of to +Politicians and the Civil Society: But what I insist upon, is, that +the temporal Benefit of it, or the Contrivance of Oaths and Swearing, +could never have enter'd into the the Heads of Politician, if the Fear +of an invisible Cause had not pre-existed and been supposed to be +universal, any more than they would have contrived matrimony, if the +Desire of Procreation had not been planted in Human Nature and visible +in both Sexes. Passions don't affect us, but when they are provoked: +The Fear of Death is a Reality in our Nature: But the greatest Cowards +may, and often do, live Forty Years and longer, without being +disturb'd by it. The Fear of an invisible Cause is as real in our +Nature, as the Fear of Death; either of them may be conquer'd perhaps; +but so may Lust; and Experience teaches us, that how violent soever +the Desire of Propagating our Species may be whilst we are young, it +goes off, and is often entirely lost in old Age. When I hear a Man +say, that he never felt any Fear of an invisible Cause, that was not +owing to Education, I believe him as much as I do a young married +Woman in Health and Vigour, who tells me, that she never felt any Love +to a Man, that did not proceed from a Sense of her Duty. + +Hor. Does this Fear, this Acknowledgment of an invisible Cause, +dispose or excite men any more to the true Religion, than it does to +the grossest and most abominable Idolatry? + +Cleo. I don't say it does. But there is no Passion in Human Nature so +beneficial, that, according as it is managed, may not do Mischief as +well as good. What do you think of Love? If this Fear had not been +common to the whole Species, none could have been influenc'd by it; +the Consequence of which must have been, that Men would have rejected +the true Religion as well as the false. There is Nothing that Men may +differ in, in which they will ever be all of the same Opinion: And +abstruse Truths do often seem to be less probable than well dress'd +Fables, when they are skilfully accommodated to our Understanding, and +agreeable to our own Way of thinking. That there is but one God, the +Creator of Heaven and Earth, that is an all-wise and perfectly good +Being, without any Mixture of Evil, would have been a most rational +Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks +must have been carried on to a great Height of Perfection, before this +Truth could be penetrated into by the Light of Nature. _Plutarch_, who +was a Man of great Learning, and has in many Things display'd good +Sense and Capacity, thought it impossible, that one Being should have +been the Cause of the Whole, and was therefore of Opinion, that there +must have been Two Principles; the one to produce all the Good; and +the other all the Evil that is in the World. And Some of the greatest +men have been of this Opinion, both before and since the Promulgation +of the Gospel. But whatever Philosophers and men of Letters may have +advanced, there never was an Age or a Country where the Vulgar would +ever come into an Opinion that contradicted that Fear, which all men +are born with, of an invisible Cause, that meddles and interferes in +Human Affairs; and there is a greater Possibility, that the most +Senseless Enthusiast should make a knowing and polite Nation believe +the most incredible Falsities, or that the most odious Tyrant should +persuade them to the grossest Idolatry, than that the most artful +Politician, or the most popular Prince, should make Atheism to be +universally received among the Vulgar of any considerable State or +Kingdom, tho' there were no Temples or Priests to be seen. From all +which I would shew, that, on the one Hand, you can make no Multitudes +believe contrary to what they feel, or what contradicts a Passion +inherent in their Nature, and that, on the other, if you humour that +Passion, and allow it to be just, you may regulate it as you please. +How unanimous soever, therefore, all Rulers and Magistrates have +seem'd to be in promoting some Religion or other, the Principle of it +was not of their Invention. They found it in Man; and the Fear of an +invisible Cause being universal, if Governours had said nothing of it, +every Man in his own Breast would have found Fault with them, and had +a Superstition of his own to himself. It has often been seen, that the +most subtle Unbelievers among Politicians have been forced, for their +own Quiet, to counterfeit their Attachment to religion, when they +would a Thousand Times rather have done without it. + +Hor. It is not in the Power then, you think, of Politicians, to +contradict the Passions, or deny the Existence of them, but that, when +once they have allow'd them to be just and natural, they may guide Men +in the Indulgence of them, as they please. + +Cleo. I do so; and the Truth of this is evident likewise in another +Passion, (_viz_) that of Love, which I hinted at before; and Marriage +was not invented to make Men procreate; they had that Desire before; +but it was instituted to regulate a strong Passion, and prevent the +innumerable Mischiefs that would ensue, if Men and Women should +converse together promiscuosly, and love and leave one another as +Caprice and their unruly Fancy led them. Thus we see, that every +Legislator has regulated Matrimony in that Way, which, to the best of +his Skill, he imagin'd would be the most proper to promote the Peace +Felicity in general of Those he govern'd: And how great an Imposter +soever _Mahomet_ was, I can never believe, that he would have allow'd +his _Mussulmen_ Three or Four Wives a piece, if he had thought it +better, than one; Man should be contented with and confin'd to One +Woman; I mean better upon the Whole, more beneficial to the Civil +Society, as well in Consideration of the Climate he lived in--, as the +Nature and the Temperament of those _Arabians_ he gave his Laws to. + +Hor. But what is all this to the Origin of Honour? What Reason have +you to think it to be of Gothick Extraction? + +Cleo. My Conjecture concerning Honour, as it signifies a Principle +from which Men act, is, that it is an Invention of Politicians, to +keep Men close to their Promises and Engagements, when all other Ties +prov'd ineffectual; and the Christian Religion itself was often found +insufficient for that Purpose. + +Hor. But the Belief of an over-ruling Power, that will certainly +punish Perjury and Injustice, being common to all Religions, what +pre-eminence has the Christian over the Rest, as to the Civil Society +in Temporals? + +Cleo. It shews and insists upon the Necessity of that Belief more +amply and more emphatically than any other. Besides, the Strictness of +its Morality, and the exemplary Lives of Those who preach'd it, gain'd +vast Credit to the mysterious Part of it; and there never had been a +Doctrine or Philosophy from which it was so likely to expect, that it +would produce Honesty, mutual Love and Faithfulness in the Discharge +of all Duties and Engagements as the Christian Religion. The wisest +Moralists, before that Time, has laid the greatest Stress on the +Reasonableness of their precepts; and appeal'd to Human Understanding +for the Truth of their Opinions. But the Gospel, soaring beyond the +Reach of Reason, teaches us many Things, which no Mortal could ever +have known, unless they had been reveal'd to him; and several that +must always remain incomprehensible to finite Capacities; and this is +the Reason, that the Gospel presses and enjoins Nothing with more +Earnestness than Faith and Believing. + +Hor. But would Men be more sway'd by Things they believed only, than +they would be by those they understood? + +Cleo. All Human Creatures are sway'd and wholly govern'd by their +Passions, whatever fine Notions we may flatter our Selves with; even +those who act suitably to their Knowledge, and strictly follow the +Dictates of their Reason, are not less compell'd so to do by some +Passion or other, that sets them to Work, than others, who bid +Defiance and act contrary to Both, and whom we call Slaves to their +Passions. To love Virtue for the Beauty of it, and curb one's +Appetites because it is most reasonable so to do, are very good Things +in Theory; but whoever understands our Nature, and consults the +Practice of Human Creatures, would sooner expect from them, that they +should abstain from Vice, for Fear of Punishment, and do good, in +Hopes of being rewarded for it. + +Hor. Would you prefer that Goodness, built upon Selfishness and +Mercenary Principles, to that which proceeds from a Rectitude of +Thinking, and a real Love of Virtue and Reasonableness of Mens +Actions? + +Cleo. We can give no better Proof of our Reasonableness, than by +judging rightly. When a Man wavers in his Choice, between present +Enjoyments of Ease and Pleasure, and the Discharge of Duties that are +troublesome, he weighs what Damage or benefit will accrue to him upon +the Whole, as well from the Neglect as the Observence of the Duties +that are prescrib'd to him; and the greater the Punishment is he fears +from the Neglect, and the more transcendent the Reward is which he +hopes for from the Observance, the more reasonably he acts, when he +sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in +Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, +for Fear of being Miserable for ever, are more justifiable to Reason, +and more consonant to good Sense, than it is to do it for Nothing. + +Hor. But our Divines will tell you, that this Slavish Fear is +unacceptable, and that the Love of God ought to be the Motive of good +Actions. + +Cleo. I have Nothing against the refin'd Notions of the Love of God, +but this is not what I would now speak of. My Design was only to +prove, that the more firmly Men believe Rewards and Punishments from +an invisible Cause, and the more this Belief always influences them in +all their Actions, the closer they'll keep to Justice and all Promises +and Engagements. It is this that was always most wanted in the Civil +Society; and, before the Coming of _Christ_, Nothing had appear'd upon +Earth, from which this grand _Desideratum_, this Blessing, might so +reasonably be expected as it might from his Doctrine. In the Beginning +of Christianity, and whilst the Gospel was explain'd without any +Regard to Wordly Views, to be a Soldier was thought inconsistent with +the Profession of a Christian; but this Strictness of the +Gospel-Principles began to be disapproved of in the Second Century. +The Divines of those Days were most of them become arrant Priests, and +saw plainly, that a Religion, which would not allow its Votaries to +assist at Courts or Armies, and comply with the vain World, could +never be made National; consequently, the Clergy of it could never +acquire any considerable Power upon Earth. In Spirituals they were the +Successors of the Apostles, but in Temporals they wanted to succeed +the Pagan Priests, whose Possessions they look'd upon with wishful +Eyes; and Worldly Strength and Authority being absolutely necessary to +establish Dominion, it was agreed, that Christians might be Soldiers, +and in a just War fight with the Enemies of their Country. But +Experience soon taught them, that those Christians, whose Consciences +would suffer them to be Soldiers, and to act contrary to the Doctrine +of Peace, were not more strict Observers of other Duties; that Pride, +Avarice and Revenge ranged among them as they did among the Heathens, +and that many of them were guilty of Drunkenness and Incontinence, +Fraud and Injustice, at the same Time that they pretended to great +Zeal, and were great Sticklers for their Religion. This made it +evident, that there could be no Religion so strict, no System of +Morality so refin'd, nor Theory so well meaning, but some People might +pretend to profess and follow it, and yet be loose Livers, and wicked +in their Practice. + +Hor. Those who profess to be of a Theory, which they contradict by +their Practice, are, without Doubt, hypocrites. + +Cleo. I have more Charity than to think so. There are real Believers +that lead Wicked Lives; and Many stick not at Crimes, which they never +would have dared to commit, if the Terrors of the Divine Justice, and +the Flames of Hell, had struck their Imagination, and been before them +in the same Manner as they really believe they shall be; or if at that +Time their Fears had made the same Impression upon them, which they do +at others, when the Evil dreaded seems to be near. Things at a +Distance, tho' we are sure that they are to come, make little +Impression upon us in Comparison with those that are present and +immediately before us. This is evident in the Affair of Death: There +is No Body who does not believe, that he must die, Mr. _Asgil_ perhaps +excepted; yet it hardly ever employs People's Thoughts, even of Those +who are most terribly afraid of it whilst they are in perfect Health, +and have every Thing they like. Man is never better pleas'd than when +he is employ'd in procuring Ease and Pleasure, in thinking on his own +Worth, and mending his Condition upon Earth. Whether This is laid on +the Devil or our Attachment to the World, it is plain to me, that it +flows from Man's Nature, always to mind to Flatter, Love, and take +Delight in himself; and that he cares as little as possible ever to be +interupted in this grand Employment. As every organ, and every part of +Man, seems to be made and wisely contriv'd for the Functions of this +Life only, so his Nature prompts him, not to have any Sollicitude for +Things beyond this World. The Care of Self-Preservation we are born +with, does not extend it self beyond this Life; therefore every +Creature dreads Death as the Dissolution of its Being, the Term not to +be exceeded, the End of All. How various and unreasonable soever our +Wishes may be, and how enormous the Multiplicity of our Desires, they +terminate in Life, and all the Objects of them are on this Side the +Grave. + +Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not +to be enjoy'd but by his Heirs, and enters into Agreements that shall +be binding for a Thousand Years. + +Cleo. All the Pleasure and Satisfaction that can arise from the +Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and +Advantages we wish to our Posterity are of the same Nature with those +which we would wish to our Selves if we were to live; and what we take +Care of is, that they shall be Rich, keep their Possessions, and that +their Estates, Authority and Prerogatives shall never diminish, but +rather encrease. We look upon Posterity as the Effect of which we are +the Cause, and we reckon our Selves as it were to continue in them. + +Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise +their Lives to Fame and a lasting Reputation, sure they have Wishes +beyond the Grave. + +Cleo. Tho' a Man should stretch and carry his Ambition to the End of +the World, and desire not to be forgot as long as that stood, yet the +Pleasure that arises from the Reflection on what shall be said of him +Thousands and Thousand of Years after, can only be enjoy'd in this +Life. If a vain Coxcomb, whose Memory shall die with him, can be but +firmly persuaded, that he shall leave an eternal Name, the Reflection +may give him as much Pleasure as the greatest Hero can receive from +reflecting on what shall really render him immortal. A Man, who is not +regenerated, can have no Notion of another World, or future happiness; +therefore his Longing after it cannot be very strong. Nothing can +affect us forcibly but what strikes the Senses, or such Things which +we are conscious of within. By the Light of Nature only, we are +capable of demonstrating to our Selves the necessity of a First Cause, +a Supreme Being; but the Existence of a Deity cannot be render'd more +manifest to our Reason, than his Essence is unknown and +incomprehensible to our Understanding. + +Hor. I don't see what you drive at. + +Cleo. I am endeavouring to account for the small Effect and little +Force, which Religion, and the Belief of future Punishments, may be of +to mere Man, unassisted with the Divine Grace. The Practice of nominal +Christians is perpetually clashing with the Theory they profess. +Innumerable Sins are committed in private, which the Presence of a +Child, or the most insignificant Person, might have hinder'd, by Men +who believe God to be omniscient, and never question'd his Ubiquity. + +Hor. But pray, come to the Point, the Origin of Honour. + +Cleo. If we consider, that men are always endeavouring to mend their +Condition and render Society more happy as to this World we may easily +conceive, when it was evident that Nothing could be a Check upon Man +that was absent, or at least appear'd not to be present, how Moralists +and Politicians came to look for Something in Man himself, to keep him +in Awe. The more they examin'd into Human Nature, the more they must +have been convinced, that Man is so Selfish a Creature, that, whilst +he is at Liberty, the greatest Part of his Time will always be +bestow'd upon himself; and that whatever Fear or Revenerence he might +have for an invisible Cause, that Thought was often jostled out by +others, more nearly relating to himself. It is obvious likewise, that +he neither loves nor esteems any Thing so well as he does his own +Individual; and that here is Nothing, which he has so constantly +before his Eyes, as his own dear Self. It is highly probable, that +skilful Rulers, having made these observations for some Time, would be +tempted to try if Man could not be made an Object of Reverence to +himself. + +Hor. You have only named Love and Esteem; they alone cannot produce +Reverence by your own Maxim; how could they make a man afraid of +himself? + +Cleo. By improving upon his Dread of Shame; and this, I am persuaded, +was the Case: For as soon as it was found out, that many vicious, +quarrelsome, and undaunted Men, that fear'd neither God nor Devil, +were yet often curb'd and visibly with-held by the Fear of Shame; and +likewise that this Fear of Shame might be greatly encreas'd by an +artful Education, and be made superiour even to that of Death, they +had made a Discovery of a real Tie, that would serve many noble +Purposes in the Society. This I take to have been the Origin of +Honour, the Principle of which has its Foundation in Self-liking; and +no Art could ever have fix'd or rais'd it in any Breast, if that +Passion had not pre-existed and been predominant there. + +Hor. But, how are you sure, that this was the Work of Moralists and +Politicians, as you seem to insinuate? + +Cleo. I give those Names promiscuously to All that, having studied +Human Nature, have endeavour'd to civilize Men, and render them more +and more tractable, either for the Ease of Governours and Magistrates, +or else for the Temporal Happiness of Society in general. I think of +all Inventions of this Sort, the same which told [4] you of +Politeness, that they are the joint Labour of Many, Human Wisdom is +the Child of Time. It was not the Contrivance of one Man, nor could it +have been the Business of a few Years, to establish a Notion, by which +a rational Creature is kept in Awe for Fear of it Self, and an Idol is +set up, that shall be its own Worshiper. + +[Footnote 4: Fable of the Bees, Part. II. page 132.] + +Hor. But I deny, that in the Fear of Shame we are afraid of our +Selves. What we fear, is the judgment of others, and the ill Opinion +they will justly have of us. + +Cleo. Examine this thoroughly, and you'll find, that when we covet +Glory, or dread Infamy, it is not the good or bad Opinion of others +that affects us with Joy or Sorrow, Pleasure or Pain; but it is the +Notion we form of that Opinion of theirs, and must proceed from the +Regard and Value we have for it. If it was otherwise, the most +Shameless Fellow would suffer as much in his Mind from publick +Disgrace and Infamy, as a Man that values his Reputation. Therefore it +is the Notion we have of Things, our own Thought and Something within +our Selves, that creates the Fear of Shame: For if I have a Reason, +why I forbear to do a Thing to Day, which it is impossible should be +known before to Morrow, I must be with-held by Something that exists +already; for Nothing can act upon me the Day before it has its Being. + +Hor. The Upshot is I find, that Honour is of the same Origin with +Virtue. + +Cleo. But the Invention of Honour, as a Principle, is of a much later +Date; and I look upon it as the greater Atchievement by far. It was an +Improvement in the Art of Flattery, by which the Excellency of our +Species is raised to such a Height, that it becomes the Object of our +own Adoration, and Man is taught in good Earnest to worship himself. + +Hor. But granting you, that both Virtue and Honour are of Human +Contrivance, why do you look upon the Invention of the One to be a +greater Atchievement than that of the other? + +Cleo. Because the One is more skilfully adapted to our inward Make. +Men are better paid for their Adherence to Honour, than they are for +their Adherence to Virtue: The First requires less Self-denial; and +the Rewards they receive for that Little are not imaginary but real +and palpable. But Experience confirms what I say: The Invention of +Honour has been far more beneficial to the Civil Society than that of +Virtue, and much better answer'd the End for which they were invented. +For ever since the Notion of Honour has been receiv'd among +Christians, there have always been, in the same Number of People, +Twenty Men of real Honour, to One of real Virtue. The Reason is +obvious. The Persuasions to Virtue make no Allowances, nor have any +Allurements that are clashing with the Principle of it; whereas the +Men of Pleasure, the Passionate and the Malicious, may all in their +Turns meet with Opportunities of indulging their darling Appetites +without trespassing against the Principle of Honour. A virtuous Man +thinks himself obliged to obey the Laws of his Country; but a Man of +Honour acts from a Principle which he is bound to believe Superiour to +all Laws. Do but consider the Instinct of Sovereignty that all Men are +born with, and you'll find, that in the closest Attachment to the +Principle of Honour there are Enjoyments that are ravishing to Human +Nature. A virtuous Man expects no Acknowledgments from others; and if +they won't believe him to be virtuous, his Business is not to force +them to it; but a Man of Honour has the Liberty openly to proclaim +himself to be such, and call to an Account Every body who dares to +doubt of it: Nay, such is the inestimable Value he sets upon himself, +that he often endeavours to punish with Death the most insignificant +Trespass that's committed against him, the least Word, Look, or +Motion, if he can find but any far-fetch'd reason to suspect a Design +in it to under-value him; and of this No body is allow'd to be a Judge +but himself. The Enjoyments that arise from being virtuous are of that +Nicety, that every ordinary Capacity cannot relish them: As, without +Doubt, there is a noble Pleasure in forgiving of Injuries, to +Speculative Men that have refin'd Notions of Virtue; but it is more +Natural to resent them; and in revenging one's self, there is a +Pleasure which the meanest Understanding is capable of tasting. It is +manifest then, that there are Allurements in the Principle of Honour, +to draw in Men of the lowest Capacity, and even the vicious, which +Virtue has not. + +Hor. I can't see, how a Man can be really virtuous, who is not +likewise a Man of Honour. A Person may desire to be Honest, and have +an Aversion to Injustice, but unless he has Courage, he will not +always dare to be just, and may on many Occasions be afraid to do his +Duty. There is no Dependance to be had on a Coward, who may be bully'd +into vicious Actions, and every Moment be frighten'd from his +Principle. + +Cleo. It never was pretended, that a Man could be Virtuous and a +Coward at the same Time, since Fortitude is the very First of the Four +Cardinal Virtues. As much Courage and Intrepidity as you please; but a +virtuous Man will never display his Valour with Ostentation, where the +Laws of God and Men forbid him to make Use of it. What I would +demonstrate, is, that there are many Allowances, gross Indulgences to +Human Nature in the Principle of Honour, especially of modern Honour, +that are always exclaim'd against by the Voice of Virtue, and +diametrically opposite to the Doctrine of _Christ._ + +Hor. Yet the further we look back for these Seven or Eight Hundred +years, the more we shall find Honour and Religion blended together. + +Cleo. When Ignorance, for several Ages, had been successfully +encouraged and was designedly introduced to make Way for Credulity, +the Simplicity of the Gospel and the Doctrine of _Christ_ were turn'd +into Gaudy Foppery and vile Superstition. It was then, that the Church +of _Rome_ began openly to execute her deep-laid Plot for enslaving the +Laity. Knowing, that no Power or Authority can be established or long +maintain'd upon Earth without real Strength and Force of Arms, she +very early coax'd the Soldiery, and made all Men of Valour her Tools +by Three Maxims, that, if skilfully follow'd, will never fail of +engaging Mankind in our Favour. + +Hor. What are those, pray. + +Cleo. Indulging Some in their Vices, Humouring Others in their Folly, +and Flattering the Pride of All. The various Orders of Knighthood were +so many Bulwarks to defend the Temporals of the Church, as well +against the Encroachments of her Friends, as the Invasions of her +Enemies. It was in the Institutions of these Orders, that Pains were +taken by the grand Architects of the Church, to reconcile, in outward +Shew, the Principle of Honour with that of the Christian Religion, and +make Men stupidly believe, that the Height of Pride is not +inconsistent with the greatest Humility. In these Solemnities the +jugling Priests resolved to be kept out no where; had commonly the +greatest Share; continually blending Rites seemingly Sacred with the +Emblems of vain Glory, which made all of them an eternal Mixture of +Pomp and Superstition. + +Hor. I don't believe, that ever Any body set those Things in such a +Light besides your Self; but I see no Design, and the Priests gave +themselves a great Deal of Trouble for Nothing. + +Cleo. Yet it is certain, that, by this and other Arts, they made +themselves sure of the most dangerous Men; for by this Means the +boldest and even the most wicked became Bigots. The less Religion they +had, the more they stood in Need of the Church; and the farther they +went from God, the more closely they stuck to the Priests, whose Power +over the Laity was then the most absolute and uncontroul'd when the +Crimes of These were most flagrant and enormous. + +Hor. I believe, that among the Men of Honour Many were tainted with +Pride and Superstition at the same Time; but there were others in whom +superlative Bravery was united with the strictest Virtue. + +Cleo. All Ages have had Men of Courage, and all Ages have had Men of +Virtue; but the Examples of Those you speak of, in whom superlative +Bravery was united with the strictest Virtue, were always extremely +scarce, and are rarely to be met with, but in Legends and Romances, +the Writers of both which I take to have been the greatest Enemies to +Truth and sober Sense the World ever produc'd. I don't deny, that by +perusing them Some might have fallen in Love with Courage and Heroism, +others with Chastity and Temperance, but the Design of both was to +serve the Church of _Rome_, and with wonderful Stories to gain the +Attention of the Readers, whilst they taught Bigotry, and inured them +to believe Impossibilities. But what I intended was to point at the +People that had the greatest Hand in reconciling, to outward +Appearance, the Principle of Honour with that of the Christian +Religion, the Ages This was done in, and the Reasons for which it was +attempted. For it is certain, that by the Maxims I named, the Church +made her self sure of Those who were most to be fear'd. Do but cast +your Eyes on the childish Farces, some Popes have made great Men the +chief Actors in, and the apish Tricks they made them play, when they +found them intoxicated with Pride, and that at the same Time they were +Believers without Reserve. What Impertinence of tedious Ceremonies +have they made the greatest Princes submit to, even such as were noted +for being cholerick and impatient! What Absurdities in Dress have they +made them swallow for Ornaments and Marks of Dignity! If in all these +the Passion of Self-liking had not been highly gratify'd as well as +play'd upon, Men of Sense could never have been fond of them, nor +could they have been of that Duration; for many of them are still +remaining even in Protestant Countries, where all the Frauds of Popery +have been detected long ago; and such Veneration is paid to some of +them, that it would hardly be safe to ridicule them. It is amazing to +think, what immense Multitudes of Badges of Honour have been invented +by Popery, that are all distinct from the Rest, and yet have Something +or other to shew, that they have a Relation to Christianity. What a +vast Variety of Shapes, not resembling the Original, has the poor +Cross Cross been tortur'd into! How differently has it been placed and +represented on the Garments of Men and Women, from Head to Foot! How +inconsiderable are all other Frauds that Lay-Rogues now and then have +been secretly guilty of, if you compare them to the bare-fac'd Cheats +and impudent Forgeries, with which the Church of _Rome_ has constantly +imposed upon Mankind in a triumphant Manner! What contemptible Baubles +has that Holy Toy-shop put off in the Face of the Sun for the richest +Merchandize! She has bribed the most Selfish and penetrating +Statesmen, with empty Sounds, and Titles without Meaning. The most +resolute Warriours She has forced to desist from their Purposes, and +do her dirty Work against their own Interest. I shall say Nothing of +the Holy War; how often the Church has kindled and renew'd it, or what +a Handle She made of it to raise and establish her own Power, and to +weaken and undermine that of the Temporal Princes in Christendom. The +Authority of the Church has made the greatest Princes and most haughty +Sovereigns fall prostrate before, and pay Adoration to the vilest +Trumpery, and accept of, as Presents of inestimable Worth, despicable +Trifles, that had no Value at all but what was set upon them by the +Gigantick Impudence of the donors, and the childish Credulity of the +Receivers, the Church misled the Vulgar, and then made Money of their +Errors. There is not an Attribute of God, and hardly a Word in the +Bible, to which she gave not some Turn or other, to serve her Worldly +Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms; +and the Priests forged Apparitions to shew the Power they pretended +to, of laying Spirits, and casting out Devils. To make accused +Persons, sometimes by Ordeal, at others by single Combat, try the +Justice of their Cause, were both Arrows out of her Quiver; and it is +from the latter, that the Fashion of Duelling took its Rise. But those +single Combats at first were only fought by Persons of great Quality, +and on some considerable Quarrel, when they ask'd Leave of the +Sovereign to decide the Difference between them by Feats of Arms; +which being obtain'd, Judges of the Combat were appointed, and the +Champions enter'd the List with great Pomp, and in a very solemn +Manner. But as the Principle of Honour came to be very useful, the +Notions of it, by Degrees, were industriously spread among the +Multitude, till at last all Swords-men took it in their Heads, that +they had a right to decide their own Quarrels, without asking any +Body's Leave. Two Hundred Years ago---- + +Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of +Importance requires my Presence. It is an Appointment which I had +entirely forgot when I came hither. I am sure I have been staid for +this Half Hour. + +Cleo. Pray, _Horatio_, make no Apologies. There is no Company I love +better than I do yours when you are at Leisure; but---- + +Hor. You don't stir out I know; I shall be back again in Two Hours +Time. + +Cleo. And I shall be at Home for No body but your Self. + + + + +The Second Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. I Believe I am within my Time. + +Cleo. By above Ten Minutes. + +Hor. When I came back in the Chair, I was thinking how artfully, all +this Afternoon, you avoided saying any Thing of Honour, as it relates +to the Fair Sex. Their Honour, you know, consists in their Chastity, +which is a real Virtue in your own Sense, not to be practis'd without +palpable Self-denial. To make a Vow of perpetual Virginity, and to be +resolute enough, never to break it, is a Task not to be perform'd +without the utmost Mortification to Flesh and Blood, especially in +handsome clever Women that seem to be made for Love, as you and I have +seen a great many in the Nunneries in _Flanders_. Self-liking or Pride +have Nothing to do there; for the more powerfully that Passion +operates in either Men or Women, the less Inclination they'll shew to +be mew'd up in a Cloyster, where they can have None but their own Sex +to converse with. + +Cleo. The Reason why I said Nothing of Honour as it relates to the +fair Sex, was because we had spoke of it already in a former +Conversation; by the same Token, that I told you then, that [5] _the +Word Honour, I mean, the Sence of it, was very whimsical, and the +Difference in the Signification so prodigious, according as the +Attribute was either applied to a Man, or to a Woman, that neither +shall forfeit their Honour, tho' each should be guilty, and openly +boast of what would be the other's greatest Shame._ + +[Footnote 5: Fable of the Bees, part II. page 128.] + +Hor. I remember it, and it is true. Gallantry with Women, is no +Discredit to the Men, any more than Want of Courage is a Reproach to +the Ladies. But do you think this is an Answer to what I said? + +Cleo. It is an Answer to your Charge against me of making Use of an +Artifice, which, I declare to you, never enter'd into my Head. That +the Honour of Women in general, is allow'd to consist in their +Chastity, is very true; the Words themselves have been made Use of as +Synonimous even among the Ancients: But this, strictly speaking, ought +only to be understood of Worldly Women, who act from Political Views, +and at best from a Principle of Heathen Virtue. But the Women you +speak of among the Christians, who, having vow'd a perpetual +Virginity, debar themselves from sensual Pleasures, must be set on, +and animated by a higher Principle than that of Honour. Those who can +voluntarily make this Vow in good Humour and Prosperity, as well as +Health and Vigour, and keep it with Strictness, tho' it is in their +Power to break it, have, I own with you, a Task to perform, than which +Nothing can be more mortifying to Flesh and Blood. Self-liking or +Pride, as you say, have Nothing to do there. But where are these Women +to be found? + +Hor. I told you; in the Religious Houses. + +Cleo. I don't believe there is one in a Thousand that answers the +Character you gave of them. Most Nuns are made whilst they are very +young, and under the Tuition of others; and oftner by Compulsion than +their own Choice. + +Hor. But there are Women grown, who take the Veil voluntarily, when +they are at their own Disposal. + +Cleo. Not many, who have not some substantial Reason or other for it, +that has no Relation to Piety or Devotion; such as the Want of a +Portion suitable to their Quality; Disappointments or other +Misfortunes in the World. But to come to the Point. There are but two +Things which, in Celibacy, can make Men or Women, in Youth and Health, +strictly comply with the Rules of Chastity; and these are Religion, +and the Fear of Shame. Good Christians, that are wholly sway'd by the +Sense of a Religious Duty, must be supernaturally assisted, and are +Proof against all Temptations. But These have always been very scarce, +and there are no Numbers of them any where, that one can readily go +to. It would perhaps be an odious Disquisition, whether, among all the +young and middle-aged Women who lead a Monastick Life, and are +secluded from the World, there are Any that have, abstract from all +other Motives, Religion enough to secure them from the Frailty of the +Flesh, if they had an Opportunity to gratify it to their Liking with +Impunity. This is certain, that their Superiors, and Those under whose +Care these Nuns are, seem not to entertain that Opinion of the +Generality of them. They always keep them lock'd up and barr'd; suffer +no Men to converse with them even in Publick, but where there are +Grates between them, and not even then within Reach of one another: +And tho' hardly a Male Creature of any Kind is allow'd to come near +them, yet they are ever suspicious of them, pry into their most Secret +Thoughts, and keep constantly a watchful Eye over them. + +Hor. Don't you think this must be a great Mortification to young +Women? + +Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which +was the Thing you spoke of. The Mortifitation which they feel is like +that of Vagabonds in a Work-House: There is no Virtue in the +Confinement of either. Both are dissatisfied, without Doubt, but it is +because they are not employ'd to their Liking; and what they grieve +at, is, that they can't help themselves. But there are Thousands of +vain Women, whom no Thoughts of Futurity ever made any Impression +upon, that lead single Lives by Choice, and are at the same Time +careful of their Honour to the greatest Nicety, in the Midst of +Temptations, gay sprightly Women, of amorous Complexions, that can +deny a passionate, deserving Lover, whose Person they approve of and +admire, when they are alone with him in the dark; and all this from no +better Principle than the Fear of Shame, which has its Foundation in +Self-liking, and is so manifesty derived from that and no other +Passion. You and I are acquainted with Women, that have refused +Honourable Matches with the Men they loved, and with whom they might +have been Happy, if they themselves had been less intoxicated with +Vanity. + +Hor. But when a Woman can marry, and be maintain'd suitably to her +Quality, and she refuses a Man upon no other Score, than that his +Fortune, or his Estate, are not equal to her unreasonable Desires, the +Passion she acts from is Covetousness. + +Cleo. Would you call a Woman covetous, who visibly takes Delight in +Lavishness, and never shew'd any Value for Money when She had it: One +that would not have a Shilling left at the Year's End, tho' she had +Fifty Thousand Pounds coming in? All Women consult not what is +befitting their Quality: What many of them want is to be maintain'd +suitably to their Merit, their own Worth, which with great Sincerity +they think inestimable and which consequently no Price can be equal +to. The Motive therefore of these Women is no other, than what I have +call'd it, their Vanity, the undoubted Offspring of Self-liking, a +palpable Excess, an extravagant Degree of the Passion, that is able to +stifle the loudest Calls of Nature, and with a high Hand triumphs over +all other Appetites and Inclinations. What Sort of Education now do +you think the fittest to furnish and fill young Ladies with this high +Esteem for themselves and their Reputation, which, whilst it subsists +and reigns in them, is an ever-watchful and incorruptible Guardian of +their Honour? Would you mortify or flatter; lessen or increase in them +the Passion of Self-liking, in order to preserve their Chastity? In +short, which of the Two is it, you would stir up and cultivate in them +if you could, Humility or Pride? + +Hor. I should not try to make them Humble, I own: And now I remember, +that in our Third Conversation, speaking of raising the Principle +Honour in both Sexes, you gave some plausible Reasons why [6] Pride +should be more encourag'd in Women than in Men. So much for the +Ladies. I shall now be glad to hear what you have to add further +concerning Honour, as it relates to Men only, and requires Courage. +When I took the Freedom to interupt you, you was saying Something of +Two Hundred Years ago. + +[Footnote 6: Fable of the Bees part II. p. 126.] + +Cleo. I was then going to put you in Mind, that Two Hundred Years ago +and upward, as all Gentlemen were train'd up to Arms, the Notions of +Honour were of great Use to them; and it was manifest, that never any +Thing had been invented before, that was half so effectual to create +artificial Courage among Military Men. For which Reason it was the +Interest of all politicians, among the Clergy, as well as the Laity, +to cultivate these Notions of Honour with the utmost Care, and leave +no stone unturn'd to make Every body believe the Existence and Reality +of such a Principle; not among Mechanicks, or any of the Vulgar, but +in Persons of high Birth, Knights, and others of Heroick Spirit and +exalted Nature. I can easily imagine, how, in a credulous, ignorant +Age, this might be swallow'd and generally receiv'd for Truth; nor is +it more difficult to conceive, how illiterate Men and rude Warriours, +altogether unacquainted with Human Nature, should be so far imposed +upon by such Assertions, as to be fully persuaded, that they were +really posses'd of; and actually animated by such a Principle, +constantly ascribing to the Force and Influence of it every Effort and +Suggestion they felt from the Passion of Self-liking. The Idol it self +was finely dress'd up, made a beautiful Figure, and the Worship of it +seem'd to require Nothing, that was not highly commendable and most +beneficial to Society. Those who pretended to pay their Adoration to +it, and to be true Votaries of Honour, had a hard Task to perform. +They were to be Brave and yet Courteous, Just, Loyal, and the +Protectors of Innocence against Malice and Oppression. They were to be +the profess'd Guardians of the Fair; and chaste, as well as profound +Admirers of the Sex: But above all, they were to be Stanch to the +Church, implicite Believers, zealous Champions of the Christian Faith, +and implacable Enemies to all Infidels and Hereticks. + +Hor. I believe, that between Two and Three Hundred Years ago, Bigotry +was at the greatest Height. + +Cleo. The Church of _Rome_ had, long before that Time, gain'd such an +Ascendant over the Laity, that Men of the highest Quality stood in Awe +of the least Parish-Priest. This made Superstition fashionable; and +the most resolute Heroes were not ashamed to pay a blind Veneration to +every Thing which the Clergy was pleased to call Sacred. Men had an +entire Confidence in the Pope's Power; his blessing of Swords, +Armours, Colours and Standards; and No body doubted of the Influence, +which Saints and Angels had upon Earth, the miraculous Virtue of +Relicks, the Reality of Witches and Enchantments, the Black Art, or +that Men might be made invulnerable. + +Hor. But the Ignorance of those Days notwithstanding, you believe, +that there were Men of that strict Honour, you have been speaking of. + +Cleo. Men of Honour, I told you, were required and supposed to be +possess'd of those Qualities; and I believe, that several endeavour'd +to be, and some actually were such, as far as Human Frailty would let +them; but I believe likewise, that there were others, who gain'd the +Title, by their Undauntedness only, and had but a small Stock of any +other Virtue besides; and that the Number of these was always far the +greatest. Courage and Intrepidity always were, and ever will be the +grand Characteristick of a Man of Honour: It is this Part of the +Character only, which it is always in our Power to demonstrate. The +best Friend a King has, may want an Opportunity to shew his Loyalty: +So a Man may be just and chaste, and yet not be able to convince the +World that he is so; but he may pick a Quarrel, and shew, that he +dares to Fight when he pleases, especially if he converses with Men of +the Sword. Where the Principle of Honour was in high Esteem, Vanity +and Impatience must have always prompted the most proud and forward to +seek after Opportunities of Signalizing themselves, in order to be +stiled Men of Honour. This would naturally occasion Quarrelling and +Fighting, as it did and had frequently done before the Time I speak +of. As Duelling was made a Fashion, the Point of Honour became, of +Course, a common Topick of Discourse among the best bred Men: By this +Means the Rules for Quarrelling and Ponctilio in Behaviour, which at +first were very uncertain and precarious, came to be better +understood, and refin'd upon from Time to Time, till, in the Beginning +of the last Century, the Sence of Honour was arrived to such a Degree +of Nicety all over _Europe_, especially in _France_, that barely looking +upon a Man was often taken for an Affront. The Custom of Duelling, by +this, was become to universal in that Kingdom, that the Judges +themselves thought it dishonourable to refuse a Challenge. _Henry_ IVth. +seeing the best Blood of France so often sacrific'd to this Idol, +endeavour'd to put a Stop to it, but was not able; and the several +Edicts made in 1602 and 1609 were fruitless. The Resolutions of +Parliament likewise, made in the Reign of _Lewis_ XIIIth. were as +ineffectual: the First Check that was given to Duelling, was in the +Minority of _Lewis_ XIVth, and from the Method by which it was prevented +at last, it is evident, that Honour is an Idol, by Human Contrivance, +rais'd on the Basis of Human Pride. + +Hor. The Method by which a Stop was put to it, was strictly to punish +and never to pardon Any that either sent or accepted of Challenges, +whether they fought or not. + +Cleo. This was not trusted to only. An Edict was publish'd in the Year +1651, by which Courts of Honour were erected throughout the Kingdom, +with Gentlemen Commissioners in every Bailiwick, that were to have +Advice of, and immediately to interpose in all Differences that might +arise between Gentlemen. The Difficulty they labour'd under was, that +they would abolish the Custom of Duelling without parting with the +Notions of Honour; destroying of which must have been certain Ruin to +a warlike Nation, that once had received them; and therefore they +never design'd, that the Worship of the Idol should cease, but they +only try'd, whether it was not to be satisfied with less valuable +Victims, and other Sacrifices besides human Blood. In the Year 1653, +_Lewis_ XIV. set forth another Declaration against Duels; in which +having made some Additions to his former Edict, he commands the +Marshals of _France_ to draw up a Regulation touching the Satisfactions +and Reparations of Honour, which they should think necessary for the +several Sorts of Offences. This Order was immediately obey'd, and +nineteen Articles were drawn up and publish'd accordingly. In these, +calling a Man Fool, Coward, or the Like, was punish'd with a Month's +Imprisonment; and after being released, the Offender was to declare to +the Party so offended, that he had wrongfully and impertinently +injur'd him by outragious Words, which he own'd to be false, and ask'd +him to forgive. Giving one the Lie, or threatning to beat him, was two +Month's Imprisonment, and the Submission to be made afterwards yet +more humble than the foregoing. For Blows, as striking with the Hand, +and other Injuries of the same Nature, the Offender was to lye in +Prison Six Months, unless, at the Request of the offended, half of +that Time was chang'd into a pecuniary Mulct, that might not be under +Fifteen Hundred Livres, to be paid before he was set at Liberty, for +the Use of the Nearest Hospital to the Abode of the offended; after +which, the Offender was to submit to the same Blows from the offended, +and to declare by Word of Mouth, and in Writing, that he had struck +him in a Brutish Manner, and beg'd him to pardon and forget that +Offence. + +Hor. What Mortal could submit to such Condescensions? + +Cleo. For Caning, or Blows given with a Stick, the Punishment was +still more severe; and the Offender was to beg pardon upon his Knees. + +Hor. I should have no great Opinion of a Man's Honour, who would not +chuse to Die rather than comply with such Demands. + +Cleo. Several thought as you do, and were hang'd for their Pains. But +what Need a Man come to those Extremes, when he could have +Satisfaction for any real Offence that might provoke him? For the +Articles took Notice of, and made ample Provisions against all Manner +of Injuries, from the most trifling Offences to the highest Outrages, +and were very severe against all those that should refuse to submit to +the Penalties imposed. The Marshals of _France_ remain'd the Supreme +Judges in all these Matters; and under them acted the Governours and +Lieutenants General of Provinces, in whose Absence the Gentlemen +Commissioners in every Bailiwick, having Power to call the Officers of +Justice to their Assistance, were to take all provisional Care +imaginable; so that no Lawyers or Mechanicks had a Hand in composing +any Differences concerning the Point of Honour. + +Hor. All these Things, we'll say, are wisely contriv'd; but in +complaining first there is a meanness which a Man of Honour cannot +stoop to. + +Cleo. That the Instinct of Sovereignty will always bid Men revenge +their own Wrongs, and do Justice to themselves, is certain. But I +wanted, to shew you the Equivalent, that wise Men substituted in the +Room of Dueling, and which Men of unqueston'd Honour took up with. The +Scheme was contrived by Men of tried Valour, whose Example is always +of great Weight: Besides, from the Nature of the Remedies that were +applied to the Evil, it must always follow, that those who had given +the greatest Proofs of their Courage, would be the most ready to +subscribe to those Articles. + +Hor. In our last Conversation but one you told me, that [7] all Laws +pointed at, and tally'd with some Frailty or Passion in our Nature; +pray, what is it that these Laws of Honour tally with? + +[Footnote 7: Fable of the Bees, part II. page 318.] + +Cleo. It is self-evident, that they point at Self-liking and the +Instinct of Sovereignty. But what is singular in these Laws is, that +in their Operation they are the reverse of all others. + +Hor. I don't understand you. + +Cleo. All other Precepts and Commandments are visibly labouring to +restrain the Passions, and cure the Imperfections of our Nature; but +these Regulations of Honour are endeavouring to prevent Mischief, by +soothing and flattering the Frailties they point at. In Offences +against a Man's Honour, Pardon is not ask'd of God or the King, but of +him who receiv'd the Affront. It is he, therefore, whom all the +Address and Homage are paid to: He is the Idol that is kneel'd to, and +the only Sovereign that can forgive the Trespasses committed against +himself. The Punishment of the first Aggressor, you see, is altogether +a Compliment to the Person offended, whose Wrath the Law is so far +from blaming, that it justifies it, and gives him an Opportunity of +indulging it by the Indignity it puts upon the Offender. The real +Mischief is not apprehended from the Offender, but the Person +offended; and therefore it is him, whom the Law coaxes and wheedles +into good Humour, by offering him a Reparation that shall be equally +honourable with what he would chuse, tho' less prejudicial to the +Society. What the Law promises is a Tribute to the same Passion which +he wants to gratify, a Sacrifice to the Idol which he himself adores. +Should Any one personate these Laws, and, representing the Sentiments +on those who made them, speak to a Man of Honour, who had receiv'd an +Affront, an Officer of the Guards, we'll say, who had been call'd Fool +by his Equal, the Purport of the Discourse would be this: You are very +much in the Right, Sir, to be highly incensed against the Man who +dared to call you Fool, you that are a Man of Honour, to whom, as +such, the whole World ought to pay the highest Esteem. You have not +only an undoubted Right to do your Self justice, and revenge the +Affront that has been given you; but there is likewise such a +Necessity of your resenting it, that if you could tamely put up the +Injury you have receiv'd, and neglect demanding Satisfaction, you +would deserve to be branded with Ignominy, and all Men of Honour would +justly refuse ever to converse with you for the future. But the +Person, whom you have this Affair with, being likewise a Man of +Honour, it is greatly to be fear'd, that upon your demanding +Satisfaction of him, a Battle will ensue, which, between two Persons +who value their Honours a Thousand Times more than their Lives, will +probably be fatal to one, if not to both; you are therefore earnestly +desired by the King himself, that for his Sake you would make some +Alteration in the Manner of taking that Satisfaction which you ought +to receive; and the Marshals of _France_ have not only given it under +their Hands, that the Equivalents, which they have proposed for +Fighting, will be as entire a Reparation to your Honour as can be +obtain'd by Arms; but moreover they have promised and engaged their +Honours, that in Cases of Affronts they will take up and content +themselves with the same Equivalents, and on all Occasions submit to +the same Regulations, which you are now desired to follow. And that it +may appear, how highly reasonable this Request is; you are likewise +desired to take the following Remonstrance into your Consideration: +That the Valour and Steadiness of Men of Honour: are the grand Support +of all States and Kingdoms, is a Truth not to be denied; and that not +only the Peace and Tranquility, and all the Blessings we enjoy, but +likewise the King's Crown and Safety would be precarious without them, +is as unquestionable. For this Reason all wise Princes, Magistrates +and Governours, will ever take all imaginable Care, on the one Hand, +to cultivate and encourage the most noble Principle of Honour, and, on +the other, to encrease the Numbers of the worthy Posessors of it, by +favouring and on all Occasions shewing them the most tender Affection, +as well as highest Esteem. It is easy then to be imagin'd, that a +Monarch, who loves his People, and has the Interest of his Nation at +Heart, must be sensibly afflicted to see it become a common Practice +for such valuable Men to destroy one another, and behold that Bravery +and Spirit, which should only be made Use of against the Enemies of +the Country, hourly employ'd and lavish'd away in private Quarrels, +that can have no other Tendency that the weakening of the Kingdom, and +which, if suffer'd to go on, must compleat its Ruin. + +Hor. You make these Laws speak very notably. + +Cleo. I have said Nothing but what is certainly imply'd in them. Every +Man in _France_ knew, that the chief Motive of all those Edicts against +Duelling, was the Loss of the brave Men that was sustain'd by that +Custom. The Sinfulness of it was the least Consideration. + +Hor. There, I believe, you wrong them, for I have seen some of these +Edicts, where Duelling is call'd an Antichristian Practice, which God +was highly offended at. + +Cleo. In wording of the Edicts, indeed, some such Thing was put in for +Form's Sake; but the Regulations themselves, by which the Men of +Honour were to walk, were openly Antichristian; and in some Cases, +instead of Teaching Men to forgive those that had trespas'd against +them, they obliged and forced the Offended to shew their Resentment, +tho' they would rather not, and desired to be excused. + +Hor. Where the Affront was very heinous, I know what you say is true. +But you set these Things in a strange Light. I can make the same +Glosses upon our Laws, which oblige me to prosecute a Man that has +robb'd me, if I can catch him, whether I will or not; and he shall be +hang'd, tho' I forgive him the Injury, and even would beg his Life. + +Cleo. There is a vast Difference between the two Cases, a Robbery, and +an Affront: No body hinders you from forgiving a Man that robb'd you; +but notwithstanding your pardoning him, he is punish'd for acting +against the Laws; therefore his Offence is against the King, who is +the Guardian and Superintendant of them. And No body but the King can +pardon the Trespasses that are committed against his Crown and +Dignity. Whoever robs you, must be hang'd, because he robb'd, not +because he robb'd YOU in particular: Tho' you are bound to prosecute +him for Robbing you, yet the Injury is reckon'd as done to the +Publick; and you become a Criminal your Self, if you connive at his +Escape, tho' he restor'd to you what he had robb'd you of. But in the +Case of an Affront the Injury is reckon'd to be done to him only who +receiv'd it. His Anger, as I said before, is thought to be just, and +his Resentment reasonable, till an ample Satisfaction be made him; +therefore it is He who is to be appeas'd, and He only who is to be +applied to. The Laws that were compiled by the Marshals of _France_, +don't pretend to mend the Heart, and lay no greater Restraint on the +Spirit of Revenge, than Matrimony does on the Desire of Procreation; +on the Contrary, they flatter the Frailty, and are administring to the +Haughtiness of the offended: They are so far from denying him his +Demands, or refusing to give him Satisfaction for the Affront, that +they appoint it by Authority; in the ordering of which they make such +ample Provisions for the Gratification of his Pride, as no reasonable +Man could ever think of without blushing. The only Thing they oblige +him to is, that he shall take the Satisfaction in such a Manner, as +shall be most safe to himself, and least detrimental to the Publick. +Now if you will consider first, that those who made these Regulations +were Men of undoubted Honour, who hourly feeling the Force of it +within themselves, were perfectly well acquainted with the Principle +which it is built upon; and secondly, that the profound Humility of +the Offender, and his asking Pardon of the offended, are two main +Points in the repairing of Honour, necessary _postulata_, without which +those knowing Judges thought it impossible, that an Affront could be +forgiven: If, I say, you'll consider these two Things, you'll see +plainly, what Passion in Human Nature it is, which those Laws of +Honour tally'd with, and likewise that it is true, what I have +asserted of them, that instead of reproving, curbing, or diminishing +the Frailty that is offensive, which seems to be the Intention of all +other Laws, their Aim is to prevent Mischief and do Service to the +Civil Society, by approving of, cherishing, and indulging that very +Passion, from which the Evil they would prevent can only proceed. + +Hor. You think those Regulations were effectual, and yet you seem to +dislike them. + +Cleo. I dislike them because they are destructive to Religion; and if +a Minister of the Gospel was to dissuade and deter Men from Duelling +he would do it in quite another Manner. By a Minister of the Gospel I +don't mean a Philosophizing Divine, or a polite Preacher, but a +sincere Follower of the Apostles, a down-right Christian. He would, in +the First Place, insist upon it, that Forgiving of Injuries was a +Christian Duty never to be dispens'd with; because it is made the +Condition on which we are taught to beg Pardon for our own Offences. In +the Second, he would demonstrate that no Man is ever to revenge +himself, how highly and how atrociously soever he might have been +injured. If ever he heard of a Man's sending a Challenge for having +been call'd Fool, or other verbal Injuries, he would reprove his +Frowardness and Want of Temper, for resenting such Trifles as the Law +of his Country thought it not worthy to take Notice of. He would +appeal to his Reason, and ask him, whether he could think, that the +Affront he complain'd of, was a sufficient Cause to take away a Man's +Life. He would represent to him the Heinousnesss of Murder, God's +express Command against it; his Justice, his Wrath, his Vengeance when +provok'd. But if all these could not divert the Dueller from his +Purpose, he would attack his stubborn Heart in its inmost Recesses, +and forget Nothing of what I told you on the Subject in our Second and +Third Conversation. He would recommend to him the Fable of the _Bees_, +and, like that, he'd dissect and lay open to him the Principle of +Honour, and shew him, how diametrically opposite the Worship of that +Idol was to the Christian Religion; the First consisting in openly +cherishing and feeding that very Frailty in our Nature, which the +latter strictly commands us with all our Might to conquer and destroy. +Having convinced him of the substantial Difference and Contrariety +between these Two Principles, he would display to him, on the one +Hand, the Vanity of Earthly Glory, and the Folly of Coveting the +Applause of a Sinful World; and, on the other, the Certainty of a +Future State, and the Transcendency of everlasting Happiness over +every Thing that is perishable. From such Remonstrances as these the +good, pious Man would take an Opportunity of exhorting him to a +Christian Self-denial, and the Practice of real Virtue, and he would +earnestly endeavour to make him sensible of the Peace of Conscience +and solid Comforts that are to be found in Meekness and Humility, +Patience, and an entire Resignation to the Will of God. + +Hor. How long, pray, do you intend to go on with this Cant? + +Cleo. If I am to personate a Christian Divine, who is a sincere +Believer, you must give me Leave to speak his Language. + +Hor. But if a Man had really such an Affair upon his Hands, and he +knew the Person, he had to do with, to be a resolute Man that +understood the Sword, do you think he would have Patience or be at +Leisure to hearken to all that puritanical Stuff, which you have been +heaping together? Do you think (for that is the Point) it would have +any Influence over his Actions? + +Cleo. If he believ'd the Gospel, and consequently future Rewards and +Punishments, and he likewise acted consistently with what he believ'd, +it would put an entire Stop to all, and it would certainly hinder him +from fending or accepting of Challenges, or ever engaging in any Thing +relating to a Duel. + +Hor. Pray now, among all the Gentlemen of your Acquaintance, and such +as you your Self should care to converse with, how many are there, do +you think, on whom the Thoughts of Religion would have that Effect? + +Cleo. A great many, I hope. + +Hor. You can hardly forbear laughing, I see, when you say it; and I am +sure, you your Self would have no Value for a Man whom you should see +tamely put up a gross Affront: Nay, I have seen and heard Parsons and +Bishops themselves laugh at, and speak with Contempt of pretended +Gentlemen, that had suffer'd themselves to be ill treated without +resenting it. + +Cleo. What you say of my self, I own to be true; and I believe the +same of others, Clergymen as well as Laymen. But the Reason why Men, +who bear Affronts with Patience, Are so generally despised is, because +Every body imagines, that their Forbearance does not proceed from a +Motive of Religion, but a Principle of Cowardice. What chiefly induces +us to believe this, is the Knowledge we have of our selves: We are +conscious within of the little Power which Christianity has over our +Hearts, and the small Influence it has over our Actions. Finding our +own Incapacity of subduing strong Passions, but by the Help of others +that are more violent, we judge of others in the same Manner: And +therefore when we see a vain, worldly Man gain such a Conquest over +his known and well establish'd Pride, we presently suspect it to be a +Sacrifice which he makes to his Fear; not the Fear of God, or +Punishment in another World, but the Fear of Death, the strongest +Passion in our Nature, the Fear that his Adversary, the Man who has +affronted him, will kill him, if he fights him. What confirms us in +this Opinion is, that Poltrons shew no greater Piety or Devotion than +other People, but live as voluptuously and indulge their Pleasures as +much, at least, as any other of the _beau monde_. Whereas a good +Christian is all of a Piece; his Life is uniform; and whoever should +scruple to send or to accept of a Challenge for the Love of God, or +but from a Fear of his Vengeance, depend upon it, he would have that +same Fear before his Eyes on other Occasions likewise: And it is +impossible that a Religious Principle, which is once of that Force, +that it can make a Man chuse to be despis'd by the World, rather than +he would offend God, should not only not be conspicuous throughout his +Behaviour, but likewise never influences the Rest of his Actions at +any other Time. + +Hor. From all this it is very plain, that there are very few sincere +Christians. + +Cleo. I don't think so, as to Faith and Theory; and I am persuaded, +that there are great Numbers in all Christian Countries, who sincerely +believe the Bible to be the Word of God, and the old as well as new +Testament to be a Revelation from Heaven: But as to Works and Practice +I am of your Opinion; and I not only believe, that there are very few +sincere and real Christians in their Lives and Conversation, for that +is a difficult Task, but I believe likewise, that there are very Few +who are sincere in endeavouring to be so, or even in desiring to be +real Christians. But this is no Argument against Christianity, or the +Reasonableness of its Doctrine. + +Hor. I don't say it is. But as the Principle of Honour, whatever +Origin it had, teaches Men to be just in all their Dealings, and true +to their Engagements, and there are considerable Numbers in every +civiliz'd Nation, who really take Delight in this Principle, and in +all their Actions are sway'd and govern'd by it, must you not allow, +that such a Principle, let it be owing to Education, to Flattery, to +Pride, or what you please, is more useful to Society than the best +Doctrine in the World, which None can live up to, and but Few +endeavour to follow? + +Cleo. Tho' those who are deem'd to be Men of Honour, are far from +being all really virtuous, yet I can't disprove, that the Principle of +Honour, such as it is, does not fully as much Good to Society as +Christianity, as it is practised; I say, to Society, and only in +respect to Temporals; but it is altogether destructive as to another +World: And as the greatest Happiness upon Earth to a good Christian, +is a firm Belief, and well grounded Hope, that he shall be Happy in +Heaven, so a Man who believes the Gospel, and pretends to value +everlasting Happiness beyond any Thing of shorter Duration, must act +inconsistently with himself unless he adheres to the Precepts of +Christianity, and at the same Time explodes the Principle of Honour, +which is the very Reverse of it. + +Hor. I own, that in the Light you have put them, they seem to be, as +you say, diametrically opposite. + +Cleo. You see, that those who act from a Principle of Religion, fairly +attack the Heart, and would abolish Duelling and all other Mischief, +by restraining, conquering, and destroying of Pride, Anger, and the +Spirit of Revenge; but these Passions are so necessary to Society for +the Advancement of Dominion and worldly Glory, that the Great and +Ambitious could not do without them in a Warlike Nation. Those who +compiled in _France_ the Regulations we have been speaking of, were well +aware of this: They judged from what they felt within, and knew full +well, that take away Pride, and you spoil the Soldier; for it is as +impossible to strip a Man of that Passion, and preserve in him his +Principle of Honour, as you can leave him his Bed after you have taken +away the Feathers. A peaceful Disposition and Humility are not +Qualities more promising in the Day of Battle, than a contrite Heart +an broken Spirit are Preparatives for Fighting. In these Regulations, +so often mention'd, it is plainly to be seen, what Pains and Care were +taken, not to arraign, or lay the least Blame upon the Principle of +Honour, tho' the Kingdom groan'd under a Calamity which visibly arose +from, and could be the Effect of no other Cause than that very +Principle. + +Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of +Custom; and therefore the Marshals of _France_ were in the Right not to +depreciate or run the least Risque of destroying or lessening the +Principle of Honour, which, I am confident, has been a greater Tie +upon Men than any Religion whatever. + +Cleo. It is impossible that there should be a greater Tie, a stronger +Barrier against Injustice, than the Christian Religion, where it is +sincerely believ'd, and Men live up to that Belief. But if you mean, +that the Number of Men, who have stuck to the Principle of Honour, and +strictly follow'd the Dictates of it, has been greater than that of +Christians, who, with equal Strictness, have obey'd the Precepts of the +Gospel; if, I say, you mean this, I don't know how to contradict you. +But I thought, that I had given you a very good Reason for that, when +I shew'd you, that in the Notions of Honour there are many Allurements +to draw-in vain worldly Men, which the Christian Religion has not; and +that the Severity of this is more mortifying and disagreable to Human +Nature, than the Self-denial which is required in the other. There are +other Reasons besides, which I have likewise hinted at more than once. +A Man may believe the Torments of Hell, and stand in great Dread of +them, whilst they are the Object of his serious Reflection; but he +does not always think of them, nor will they always make the same +Impression upon him, when he does. But in worshiping Honour, a Man +adores himself, which is ever dear to him, never absent, never out of +Sight. A Man is easily induced to reverence what he loves so entirely. + +Hor. The Fear of Shame cannot restrain Men in Things that are done in +Secret, and can never be known. Men of Honour are true to their Trust, +where it is impossible they should be discover'd. + +Cleo. That is not universally true; tho', without doubt, there are +many such. The grand Characteristick of a Man of Honour, at least of +Modern Honour, is, that he takes no Affront without resenting it, and +dares fight Any body without Exception; and such there are that have +not common Honesty, and are noted Sharpers. Besides, by Education and +conversing constantly with Men of Honour, and some of real Honour and +Probity, Persons may contract a strong Aversion to every Thing that is +dishonourable. The most effectual method to breed Men of Honour, is to +inspire them with lofty and romantick Sentiments concerning the +Excellency of their Nature, and the superlative Merit there is in +being a Man of Honour. The higher you can raise a Man's Pride, the +more refin'd you may render his Notions of Honour. + +Hon. The Substance of this you have said twenty Times; but I don't +understand your adoring of one's self. + +Cleo. I'll endeavour to explain it to you. I am acquainted with Men of +Honour, who seem to have a very slender Belief, if any, of future +Rewards and Punishiments, and whom yet I believe to be very just Men. +Of these there are several, whom I could entirely confide in, and +whose Words I would much rather take in Business of Moment than any +Bishop's, whom I know Nothing of. What is it that keeps these Men in +Awe? What keeps them true to their Word, and steady to their +Engagements, tho' they should be Losers by it? + +Hor. I don't know any Thing but the Principle of Honour, that is +deeply rooted in them. + +Cleo. Still the Thing, whatever it be, which a Man loves, fears, +esteems, and consequently reverences, is not without, but within +himself. The Object then of Reverence, and the Worshiper, who pays it, +meeting and remaining in the same Person, maynot such a Person be +justly said to adore himself: Nay, it seems to be the common Opinion, +that this is true; for unless some Sort of Divinity was supposed, to +reside in Men of Honour, their affirming and denying Things upon that +Principle could never be thought an Equivalent for an Oath, as to Some +it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, +is it not a Kind of Swearing by himself, as others do by God? If it +was not so, and there was supposed to be the least Danger, that Men, +endued with the Principle of Honour, could deceive or prevaricate, I +would fain know, why it should be binding and acquiesc'd in. + +Hor. You may say the same of the Quakers; and that there must be +supposed to be some Divinity in them, that their solemn Affirmation +should be thought equivalent to an Oath. + +Cleo. That's quite another Thing. The Quakers take all Oaths whatever, +whether they are made before a Magistrate or otherwise, to be sinful, +and for that Reason they refuse to Swear at all. But as it is their +avow'd Opinion, that a wilful notorious Lie is not less Criminal in +the Sight of Heaven than we take Perjury to be, it is evident, that in +giving their Testimony, they stake their Salvation equally with other +People that make Oath. Whereas those who, with us, are credited upon +their Honour, have no such Scruples, and make Oath themselves on other +Occasions: The Reason therefore why they don't try Criminals and +pronounce their Judgment upon Oath, as other Judges and Juries do, is +not, that they think appealing to God or Swearing by his Name to be +Sinful, which is the Case of the Quakers; but because they are +supposed to be altogether as credible without it, as if they did. And +if there was not some Adoration, some Worship, which Men of Honour pay +to themselves, the Principle they act from could not have produced the +visible Effects it has in so many different Nations. + +Hor. You have said several Things which I cannot disprove, and some of +them, I own, are probable enough; but you are like to leave me as you +found me. The Principle of Honour has lost no Ground in my Esteem; and +I shall continue to act from it as I did before. But since you imagine +to have so plainly proved, that we are Idols to our Selves, and that +Honour is diametrically opposite to Christianity, I wonder you don't +call it the Beast in the _Apocalypse_, and say, that it is the Whore of +_Babylon_. This would be a notable Conceit, and suit Papists as well as +Protestants; nay, I fancy, that the Colour of the Whore, and her +Thirst after Blood, might be better accounted for from Duelling, than +any other Way that has been tried yet. + +Cleo. The Revelations of St. _John_ are above my Comprehension; and I +shall never laugh at Mysteries for not understanding them. + +Hor. What you say of Mysteries, I think, ought to be more justly +applied to the Principle of Honour, which we do understand; for +whatever it may be derived from, the Advantages the Civil Society +receives from it, both in Peace and War, are so many and so manifest, +that the Usefulness of it ought to exempt and preserve it from being +ridicul'd. I hate to hear a Man talk of its being more or less +portable, the melting of it over again, and reducing it to a new +Standard. + +Cleo. I know, you dislike this in the Fable of the _Bees_; but if you'll +examine into what you have read there, you'll find, that my Friend has +ridicul'd Nothing but what deserves it. There is certainly a great +Difference between the Men of Honour in former Ages and many of those, +who now-a-days assume the Title. A Man in whom Justice, Integrity, +Temperance and Chastity are join'd with Fortitude, is worthy of the +highest Esteem; but that a debauch'd Fellow, who runs in every +Tradesman's Debt, and thinks himself not obliged to pay any Thing but +what is borrow'd or lost at Play, should claim the same Regard from +us, for no other Reason than because he dares to Fight, is very +unreasonable. + +Hor. But is he serious, when he speaks of the Men of ancient Honour, +of whom he thinks _Don Quixot_ to have been the last? + +Cleo. When the Romance-Writers had carried the Prowess and +Atchievements of their heroes to an incredible Pitch, was it not +ridiculous to see Men in their Senses, not only believe those +Extravagancies in good Earnest, but likewise endeavour to imitate +those fabulous Exploits, and set about copying after those imaginary +Patterns? For it was that which _Cervantes_ exposed in _Don Quixot_. + +Hor. In the Fifteenth and Sixteenth Century, the _Spaniards_ were the +best Soldiers in the World; they shew'd themselves on many Emergencies +to be a grave and wise Nation, and had many real Patterns of strict +Honour and great Virtue among them. Things are as often over-done in +Satyrs as they are in Panegyricks; and the Likeness of a _Caricatura_ is +no more to be trusted to than that of the most flattering Pencil. + +Cleo. I shall always bear the highest Esteem for Men of strict Honour +and real Virtue, and will never ridicule what is approved of by +Custom, and the Consent of several Ages has render'd valuable; but no +Title or Dignity, no Name or Distinction can be so honourable, or so +eminent, that a serious Enquirer may not have Leave to trace it to the +Bottom. I have acknowledged, that the Word Honour, in its first and +genuine Sense, is as ancient as the oldest Language in the World. As +to my Conjecture concerning the same Word, as it signifies a Principle +which Men act from, I leave it entirely to your Judgment: But whatever +the Origin may be of either, it is certain, that whatever the Words +Honour and Honourable are join'd with, added or applied to, there is +plain Design in them of pleasing and gratifying those it concerns, on +Account of the Passion of Self-liking, and a palpable Tendency to +humour, approve of, or encrease the good Opinion Man has of himself: +As you'll find, on the Contrary, that in the Words Dishonour Shame, +Ignominy, and whatever is dishonourable, there is an Intention, or +Something imply'd, to displease and mortify those it concerns, on +Account of that same Passion of Self-liking, and an Endeavour to +lessen, contradict or destroy Self-Esteem, which is that good Opinion +which Man has of himself from Nature. + +Hor. That the Words Honour and Shame are either literally made Use of, +as you say, or metaphorically applied to other Creatures or Things +inanimate, I believe: I allow likewise, that the Principle of Honour +is found in no Breast that is not possess'd of Self-liking to an +eminent Degree; but I don't think that a Fault. + +Cleo. The only Fault I have found with the Principle of Honour, is, +it's clashing with the Christian Religion. I have told you the +Reasons, why the Church of _Rome_ thought it her Interest to reconcile +them, and make People believe, that they did not interfere with one +another. She has always consulted Human Nature, and ever join'd gay +Shew and Pomp, as I have hinted before, to Superstition; well knowing, +that, as to keep Man under and in Subjection, you must work upon his +Fear, so, to make him act with Alacrity, and obey with Pleasure, where +Lucre is out of Question, you must flatter his Pride. It is from this +Policy of hers, that all Names of Dignity and Distinction among +Christians, as Earl, Baron, Duke, Marquis, &c. had originally their +Rise as Hereditary Titles. To the same have been owing all the various +Ceremonies of Institutions and Instalments; and Coronations, as well +as Inthronizations. Of the Orders of Knighthood, and the vast +Multiplicity of them, I have spoke already. + +Hor. You give more to the Church of _Rome_ than her Due: Most Countries +in _Christendom_ have Orders of Knighthood peculiar to themselves, and +of which it is evident, that they were instituted by their own +Sovereigns. + +Cleo. But look into the Ceremonial of those Institutions, and the +great Share the Clergy has in most of them, and you'll easily see, +what Stock they sprung from. And tho' the Sovereign, in every Country, +is deem'd to be the Fountain of Honour, yet the Sovereigns themselves +had their Titles, as well as Coats of arms, from the Popes; nor had +they ever any Ensign of Honour, Power or Authority, which they could +depend upon, unless it had first been granted, or confirm'd and +ratify'd, by the See of _Rome_. + +Hor. I take the _Insignia_, which the Proconsuls and Proprietors had in +the different Provinces of the _Roman_ Empire, and which _Pancirolus_ has +wrote of so amply, to have been much after the Nature of Coats of +Arms. + +Cleo. Those _Insignia_ belong'd to the Office; and a Governour could +only make Use of them, whilst he was in it: But hereditary Coats of +arms, that were given to particular Men or Societies, by Way of Reward +for Services perform'd, were never known; and Heraldry it Self had no +Existence, before the Pope's Supremacy had been acknowledged by the +Christian World. And if we consider the fine Opportunities, which the +most idle and indolent, the most insignificant and unworthy of the +Society, often meet with from this Invention of valuing themselves +upon Actions that were perform'd several Ages before they were born, +and bespeak a Merit which they know in their Consciences that they are +destitute of; if, I say, we consider what I have now mention'd, we +shall be forc'd to confess, that, of all Arts and Sciences, Heraldry +has been the most effectual to stir up and excite in Men the Passion +of Self-liking, on the finallest Foundation; and daily Experience +teaches us, that Persons of Education and Politeness can taste no +Pleasure in any Thing at Home or Abroad, at Church or the Play-House, +where the Gratification of this Passion is entirely excluded. Of all +the Shews and Solemnities that are exhibited at _Rome_, the greatest and +most expensive, next to a Jubilee, is the Canonization of a Saint. For +one that has never seen it, the Pomp is incredible. The Stateliness of +the Processions, the Richness of Vestments and sacred Utensils that +are display'd, the fine Painting and Sculpture that are expos'd at +that Time, the Variety of good Voices and Musical Instruments that are +heard, the Profusion of Wax-Candles, the Magnificence which the Whole +is perform'd with, and the vast Concourse of People, that is +occasion'd by those Solemnities, are all such, that it is impossible +to describe them. + +Hor. It is astonishing, I own; but what would you infer from them? + +Cleo. I would desire you to observe, how vastly different some of the +Ends and Purposes are, that Canonizations may be made to serve at the +same Time. It is pretended, in the First Place, that they are +perform'd to do Justice and pay Veneration to the Memory of those Holy +Persons: Secondly, that by Men's worshiping them, they may be induced, +among the Rest of the Saints, to intercede with God for the the Sins +of their Votaries: And lastly, because it is to be hoped, that among +such Numbers as assist at those Solemnities, there are many who will +be affected by them, and endeavour to imitate, in their Lives, the +holy Examples that are set before them: For there is no Time more +seasonable to stir Men up to Devotion and Sentiments of Piety, than +when Rapture and high Admiration have been rais'd in them first. + +Hor. Besides Canonizations keep up the Reputation of the _Roman_ +Catholick Faith; for the new Saints, that are made from Time to Time, +are always fresh Witnesses, that Miracles are not ceas'd, and +consequently that the Church of _Rome_ continues to be the same Church +which Christ and his Apostles first establish'd. + +Cleo. You are in the Right; and whilst we consider and give Credit to +those Pretences, the Design must seem to be religious; and every _Roman_ +Catholick, who is firm in his Belief; is obliged to think, that +whatever Cost is bestow'd upon Canonizations, no Money could be laid +out better. But if we mind, on the other Side, the strong +Sollicitations of the great Men, that either are, or pretend to be the +Relations of the venerable Person, whose Holiness they vouch for; the +vast Pains that are taken, the Intrigues that are carried on for Years +together, to procure this high Favour of the Sacred College; and when +it is obtain'd, what an Honour it is to the whole Family; the Visits +that are paid from all Parts to every Rich Man that belongs to it, and +the Compliments that are made on Account of it; besides the Privileges +they receive from it ever after; If, I say, we mind these Things on +the other Side, we shall find, that in the Motives from which Men sue +for this Honour, there is not a Grain of Religion to an Ounce of +Pride, and that what seems to be a Solemnity to celebrate the Sanctity +of the Dead, is in Reality a Stratagem of the Church to gratify the +Ambition of the Living. The Church of _Rome_ has never made a Step +without Regard to her Temporal Interest, and an After-Thought on her +Successors, _Luther_ and _Calvin_, and some Others of the chief +Adversaries of _Rome_, were Men of great Parts, that have gain'd +themselves Immortal Names; but it must be confess'd, that they rais'd +themselves altogether at the Expence of their Brethren. They gave up +both the Patrimony and Dominion of the Church, and made Presents of +them to the Secular Powers, that would espouse their respective +Causes, and establish their Doctrines; by which, and the destroying of +Purgatory, they not only stript the Clergy of their Wealth and Power +for the present, but likewise took away the Means by which, one Day or +other, it might have been possible for their Successors to retrieve +them. It is well for the Protestant Cause, that the Multitude can't +hear or know the Wishes, that are made in Secret by many of the +Clergy, nor the hearty Ejaculations, which the Men of Spirit among +them are often sending after the Memory of the first Reformers, for +having left their Order in that Pickle, and almost at the Mercy of the +Laity, after they had been made dependent on the Clergy. If those +pious Leaders had understood, or at least consulted Human Nature, they +would have known, that strict Lives and Austerity of Manners don't go +by Inheritance, and must have foreseen, that as soon as the Zeal of +the Reformation should begin to cool both the Clergy and the Laity +would relax in their Morals; and consequently, that their Successors, +after Two or Three Generations, would make wretched Figures, if they +were still to continue to preach Christianity without Deceit or +Evasions, and pretend to live conformably to the Rules of it: If they +had but reflected on what had happen'd in the Infancy of their +Religion, they must have easily foreseen what I say. + +Hor. What is it that happen'd then? + +Cleo. That Christ and his Apostles taught by Example as well as +Precepts the Practice of Humility and the Contempt of Riches; to +renounce the Pomp and Vanity of the World, and mortify the Flesh, is +certain: And that this was striking at the very Fundamentals of Human +Nature, is as certain. This could only be perform'd by Men +preternaturally affected; and therefore the Founders of Christianity +being gone, it could not be expected, that the same Austerity of Life +and Self-denial should be continued among the Successors of them, as +soon as the Ministry of the Gospel became a Calling, that Men were +brought up to for a Livelihood; and considering how essential those +mortifying Principles are to Christianity, it is not easy to conceive, +how the one could be made still to subsist, when the other should +cease to be. But Nothing seems more impracticable than that the +Gospel, which those Principles are evidently taught, should ever be +turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, +and Authority; yet this has been perform'd by the Skill and Industry +of the Architects, who have built that Master-Piece of Human Policy, +the Church of _Rome_. They have treated Religion as if it was a +Manufacture, and the Church a Set of Workmen, Labourers and +Artificers, of different Employments, that all contribute and +cooperate to produce one entire Fabrick. In the great Variety of their +Religious Houses, you have all the Severity of Manners and Rigour of +Discipline, which the Gospel requires, improved upon. There you have +perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, +and Fasting; there is Mortifying of the flesh, Watching, Praying, the +Contempt of Money and Worldly Honour; a literal Retirement from the +World, and every Thing you can ask for, relating to Self-denial, as to +Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to +all outward Appearance. When Men see that Strictness of Morals, and +that Christian Self-denial, which are so manifestly taught in the +Gospel, own'd by the Clergy, and some where or other actually comply'd +with, they will easily give Ear to any Thing that is said to them +besides. This grand Point concerning the Austerity of Life, and +mortifying the Flesh, being literally understood, and acknowledged by +the Clergy to be such, as the Apostles have deliver'd them without +Prevarication, it will not be difficult to make the Laity believe, not +only mysterious Contradictions, but likewise the most palpable +Absurdities, such as Transubstantiation; that the Pope is infallible, +and has the Power of Thundering out _Anathema's_ and granting +Absolutions; and consequently of damning and saving whom he pleases; +that the Pomp and Magnificence of the Sacred College, and even the +Luxury of a Court, are laudable Means, and absolutely necessary to +keep up the Dignity and outward Luster of the visible Church; and that +the Spiritual Welfare of it depends upon Temporal Authority, and +cannot be duely taken Care of without large Revenues, Princely Power, +Politicks, and Military Force. No Set of Men have deserv'd better of +the Church of _Rome_, than the Writers of Legends and the Forgers of +Miracles. In the Lives of the Saints, there is a plausible +Representation of the Church Militant; and considering how naural it +is for Man to be superstitious, and to love the _Merveilleux_, Nothing +could be thought of more agreeable or edifying than to read of such +Numbers of Holy Men and Women, that did not flinch from Combating +themselves, and to see the noble Victories that have been obtain'd +over the World, the Flesh and the Devil, in a literal Sense, as are to +be met with in those judicious Relations. + +Hor. But what Analogy is there between the _Roman Catholick_ Religion, +and a Manufacture, as you insinuated? + +Cleo. The Division of the whole into so many different Branches. The +great Prelates, of whom not many have any Religion at all, are yet for +Worldly Ends continually watching over the Temporal Interest of it. +The little Bishops and ordinary Priests take Care of the Mystical Part +of it; whilst the Religious Orders contribute meritorious Works, and +seem actually to comply with the harshest Precepts of Christianity, +often in a more rigid Construction than the Words themselves will +bear. + +Hor. Then have the Laity no Share in it? + +Cleo. Yes; but their Task is the easiest, and what they club towards +Religion chiefly consists in Faith and Money. But when Men pretend to +be Christians, and Nothing is to be met with in any Part of their +Religion, but what is easy and pleasant, and Nothing is required +either of the Laity or the Clergy, that is difficult to perform, or +disagreeable to Human Nature, there is Room to suspect, that such a +Set of People lay claim to a Title, that does not belong to them. When +Ministers of the Gospel take Pains to undermine it themselves, and +flatly deny the Strictness of Behaviour, and Severity of Manners, that +are so manifestly inculcated in every Part of it, I don't wonder, that +Men of Sincerity, who can read, should refuse to give Credit to every +Thing that is said by such Ministers. It is easier to speak with +Contempt of the recluse Lives of the _Carthusians_, and to laugh at the +Austerities of _La Trappe_, than it is to refute what might be alledg'd +from the Gospel to prove the Necessity there is, that to be acceptable +to God, Men should fly from Lust, make War with themselves, and +mortify the Flesh. When Ministers of _Christ_ assure their Hearers, that +to indulge themselves in all earthly Pleasures and Sensualities, that +are not clashing with the Laws of the Country, or the Fashion of the +Age they live in, will be no Bar to their future Happiness, if they +enjoy them with Moderation; that Nothing ought to be deem'd Luxury, +that is suitable to a Person's Rank and Quality, and which he can +purchase without hurting his Estate, or injuring his Neighbour; that +no Buildings or Gardens can be so profusely sumptuous, no Furniture so +curious or magnificent, no Inventions for Ease so extravagant, no +Cookery so operose, no Diet so delicious, no Entertainments or Way of +Living so expensive as to be Sinful in the Sight of God, if a man can +afford them; and they are the same, as others of the same Birth or +Quality either do or would make Use of, if they could: That a Man may +study and be sollicitous about Modes and Fashions, assist at Courts, +hunt after Worldly Honour, and partake of all the Diversions of the +_beau monde_, and at the same Time be a very good Christian; when +Ministers of _Christ_, I say, assure their Hearers of this, they +certainly teach what they have no Warrant for from his Doctrine. For +it is in Effect the same as to assert, that the strictest Attachment +to the World is not inconsistent with a Man's Promise of renouncing +the Pomp and Vanity of it. + +Hor. But what signify the Austerity of Life and Forbearance of Nuns +and Friars, if they were real, to all the Rest who don't practise +them? And what Service can their Self-denial and Mortification be of +to the Vain and Sensual, who gratify every Appetite that comes +uppermost? + +Cleo. The Laity of the _Roman_ Communion are taught and assured, that +they may be of great Service even to the Wicked; nay, it may be proved +from Scripture, that the Intercession of the Righteous and Innocent, +is sometimes capable of averting God's Vengence from the Guilty. This +only wants to be believed; and it is the easiest Thing in the World to +make the Multitude believe any Assertion, in which there is Nothing +that contradicts receiv'd Opinions, and the common notions which Men +have of Things. There is no Truth, that has hitherto been more +unanimously believed among all Sects and Opinions of Christians in all +Ages, than that the gospel warns Men against Carnal Pleasures, and +requires of them Humility, the Contempt of Earthly Glory, and such a +Strictness of Manners and Morality, as is difficult for Human Nature +to comply with. Now when a clergyman, who pretends to preach the +Gospel, puts such Constructions on the plainest texts, in which the +Doctrine I spoke of is literally taught, as can only tend to extenuate +and diminish the Force of them, and when moreover he leaves no Shifts +or Evasions untied, till he has destroy'd the Observance of those +Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder +that his Doctrine should raise Doubts and Scruples in his hearers, +when they compare it with the common Notions Men have of Christianity. + +Hor. I am no Admirer, you know, of Priests of any Sort; but of the +Two, I would prefer a Man of Learning and good Sense, who treats me +with good Manners, recommends Virtue, and a reasonable Way of Living, +to an ill bred sour Pedant, that entertains me with fanatical Cant, +and would make me believe, that it is a Sin to wear good Cloaths, and +fill my Belly with what I like. + +Cleo. There is no Doubt, but the _beau monde_, and all well bred People, +that desire to be judged of from outward Appearance, will always chuse +the most easy _Casuists_; and the more ample the Allowances are, which +Clergymen give them, of enjoying the World, the more they'll be +pleas'd with them. But this can only be of Service among the +Fashionable and the Polite, whose Religion is commonly very +Superficial, and whose Virtue is seldom extended beyond good Manners. +But what will it do to Men of greater Sincerity, that can and dare +examine themselves? What will it do to serious and able Enquirers, +that refuse to trust to Outsides, and will not be barr'd from +searching into the Bottom of Things? If this was only a Matter of +Speculation, a disputable Point in a Ceremony, as whether Men are to +sit or to stand at the Performance of it, the Thing might easily be +given up: but it plainly appears to be a Theory skilfully raised by +Clergymen, to build a Practice upon in their Favour. Those easie +Divines don't make such large Allowances to others for Nothing: They +speak one Word for the Laity, and two for themselves, and seem to have +Nothing more at Heart than to enjoy the Benefit of their own Doctrine. +It is no Wonder therefore, that so many of the Clergy are always +desirous to converse with the _beau monde_. Among the best bred People +there is seldom any Difference to be seen between Believers and +Unbelievers; neither of them give any Trouble to their Pastors, and +they are all equally cautious of offending. Polite People contradict +No body, but conform to all Ceremonies that are fashionable with +Regard to the Time and the Places they are in; and a courtly Infidel +will observe Decency at Church, and a becoming Carriage there, for the +same Reason that he does it at a Ball, or in the Drawing-Room. + +Hor. As to Indulgences and large Allowances, the _Roman Catholicks_ +out-do us far, especially the _Jesuits_, who certainly are the most easy +_Casuists_ in the World. + +Cleo. They are so; but it is only in the Management of those, whose +Consciences are under their Direction. A Jesuit may tell a Man such or +such Things are allow'd to Him in particular, and give him Reasons for +it from his Quality, or the Post he is in, from the State of his +Health, his Temperament, his Age, or his Circumstances: But he'll not +deny or explain away the Self-denial and the Mortification in general, +that are commanded in the Gospel. When you come to this Point, he'll +not lessen the Difficulty and Irksomeness of Christian Duties to Human +Nature and the Flesh; but he'll refer you to the Founder of his Order, +and the great Self-denial he practis'd: Perhaps he'll relate to you, +how that Saint watch'd his Arms all Night, after he had dedicated +them, together with his Life, to the _Virgin Mary_. But that the Gospel +requires a literal Mortification of the Flesh, and other hard Tasks +from us, is the very Basis which the Pope's Exchequer is built upon. +He could have no Colour for enjoining Fasting and Abstinence, if it +was not supposed, that he had a Warrant for it from the New Testament. +It is this Supposition, that brings all the Grist to his Mill; and +thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get +the Meat perhaps for Nothing, he shall pay for the Liberty of Eating +it. Buying Absolutions implies the Consciousness of having committed a +Crime; and No body would give Money for Indulgences, if he thought, +that what he desires to be indulged in, was lawful without them. All +Multitudes will sooner believe a Man to come from God, who leads an +Austere Life himself, and preaches Abstinence and Self-denial to +others tho' they themselves, I mean the Hearers, don't practice it, or +take any Pains to comply with his Precepts, than they will another, +who takes greater Liberties himself, and whose Doctrine is less +severe. This the wise Architects of the Church of _Rome_, who were +thoroughly skill'd in Human Nature, were well aware of; and +accordingly they have improved upon the Scriptures, and added Lustre +to all those Precepts, which is most difficult to comply with; and in +commenting on the severest Duties of Christianity, they have been so +far from extenuating and explaining away our Obligations to perform +them, that they have heighten'd and magnify'd them, not only by Words +and in Theory, but the Practice and Example; as is so manifest from +the hard and almost incredible Tasks, which many of them have actually +impos'd upon themselves, and gone through. They have flinch'd at +Nothing on this Head. + +Hor. A Man must be very stupid to believe, that his close Attachment +to the World, and the Loosness of his own Morals can be atton'd for by +the recluse and strict Lives that are led in some Religious Houses. + +Cleo. Not so stupid as you imagine: There is Nothing in it that +clashes with the common Notions of Mankind. Ceremonies are perform'd +by Proxy; Men are Security for one another; and a Debt is not more +effectually discharg'd, when we receive the Money from him who +borrow'd it, than when it is paid by his Bail, tho' the Principal +himself runs away. If there is but real Self-denial to be met with any +where in a Religion, it is no difficult Matter to make Multitudes +believe, that they have, or may buy, a Share in it: Besides, all _Roman +Catholicks_ are brought up in the firm Belief of the Necessity there is +of Self-denial. They are strictly forbid to eat Flesh on Fridays; and +Pains are taken to inspire them from their very Childhood with a +Honour against the breaking of this Commandment. It is incredible, +what Force such a Precept is of, and how closely the Influence of it +sticks to men, when it has been earnestly inculcated to them from +their early Youth. There is no Difficulty in the Thing when they are +grown up; and I'll engage, that a _Roman_ Catholick, who always has been +accustom'd to this Piece of Observance till he is Five and Twenty +Years of Age, will find it more easy afterwards to continue than to +leave it off, tho' he should turn Protestant, or even Turk. + +Hor. I have often admired at the great Force this senseless Piece of +Superstition is of; for I have seen great Reprobates and very loose +Fellows among the _Roman_ Catholicks, who stuck at no Manner of +Debauchery, and would often talk prophanely, that yet refused to eat +Flesh on a _Friday_, and could not be laugh'd out of their Folly; tho' +at the same Time I could see, that they were actually ashamed of it. + +Cleo. No Set of People have so artfully play'd upon Mankind as the +Church of _Rome_. In the Use they have made of Scripture, they have +consulted all our Frailties; and in their own Interpretations of it, +most dextrously adapted themselves to the common Notions of all +Multitudes. They knew perfectly well, not only, that all Men are born +with the Fear of an invisible Cause, but likewise that it is more +natural, or, at least, that the rude and ignorant of our Species are +always more apt to suspect, that this invisible Cause is their Enemy, +than they are to think it to be their Friend, and will sooner believe +it to be an evil and malicious, than a good beneficent Being. To turn +this to their Advantage, they made Use of all their Skill and Cunning +to magnify the Devil, and cry up his Force and Subtlety, his +supernatural Art, his implacable Hatred to Mankind, and great +Influence over Human Affairs. All the strange Stories they have +spread, the monstrous Fables they have invented, and the gross Lies +they have maintain'd, of Spirits, of Witchcraft, and Apparitions, +never had any other Tendency than to manifest the Works of Satan, and +make Every body afraid of his Power and Stratagems at all Times, and +in all Places; which has been a prodigious Gain to them. They never +taught any Thing that contradicted Vulgar Opinions, and never gave +Men any Ideas of Heaven, that were not borrow'd from Something on +Earth. That Courts of Princes are not deem'd to be compleat without +Women, has advanced the _Virgin Mary_ to be Queen of Heaven. From the +Influence of Mothers, and the Authority they are known to exercise of +their Infants, they have drawn the most childish Conclusions to raise +Superstition; for to that Notion, and the great Honour which is every +where allow'd to be due to Parents, it has been owing, that the Mother +of God in the _Roman_ Communion has been all along more address'd and +pray'd to, than her Son; and of the Two She seems to be the more +venerable Person. All Patrons in ancient _Rome_ had their Clients, whom +the protected; and all Favourites of Princes have their Creatures, +whose Interests they espouse upon Occasion: This has produced the +Invocation of Saints and Angels; and that no Advocates might be +wanting in the Celestial Court on any Emergency, the Church has +provided, that there is no Town or Country, no Handicraft or +Profession, no Pain or Disease, Danger or Distress, but there is a +kind Saint for that particular Affair, whose peculiar Province is to +preside over and take Care of every Thing that relates to it; which +has made the Number of them equal with, if not superiour to that of +the Pagan Deities. She knew, that the Incredibility of Things is no +Obstacle to Faith among Multitudes; and that in believing of +Mysteries, Propositions will not be the less swallow'd for being +contradictory to Reason. + +Hor. But I thought you was not for keeping Men in Ignorance. + +Cleo. What I am for, is not the Question. Priests who would bear an +absolute Sway over the Laity, and live luxuriously at their Cost, +ought First to make them believe Implicitly: Whereas an honest Clergy, +that will teach Nothing concerning Religion, but what is consistent +with good Sense, and becoming a rational Creature to believe, ought to +deal uprightly with Men throughout the Whole, and not impose upon +their Understandings in one Point more than they do in another. From +the real Incomprehensibility of God, just Arguments must be drawn for +believing of Mysteries that surpass our Capacities. But when a Man has +good Reason to suspect, that he who instructed him in these Mysteries, +does not believe them himself, it must stagger and obstruct his Faith, +tho' he had no Scruples before, and the Things he had been made to +believe, are no Ways clashing with his Reason. It is not difficult for +a Protestant Divine to make a Man of Sense see the many Absurdities +that are taught by the Church of Rome, the little Claim which Popes +can lay to Infallibility, and the Priestcraft there is in what they +say of purgatory and all that belongs to it. But to persuade him +likewise, that the Gospel requires no Self-denial, nor any Thing that +is irksome to Nature, and that the Generality of the Clergy of _England_ +are sincerely endeavouring, in their Lives and Doctrine, to imitate +the Apostles, as nearly as Human Frailty will let them, and is +consistent with the Difference of the Age and Manners between their +Time and ours; to persuade, I say, a Man of Sense, that these Things +are likewise true, would not be so easy a Task. By a Man of Sense, I +mean a Man likewise of some Knowledge, who, in the First Place, has +read the Bible, and believes the Scripture to be the sole Rule of +Faith; and, in the Second, is no Stranger to our Church, or any Thing +that is openly to be seen relating to her Clergy, especially the Heads +of them, the Bishops; such as their Palaces and Manner of Living; +their Translations, Revenues and Earthly Power, together with the +Worldly Honours, Precedency and other Privileges, which our Spiritual +Lords insist upon to be their Due. + +Hor. I have often laugh'd my Self at Apostles in Coaches and Six; but +what must at that Rate the Men of Sense and Sincerity among the _Roman +Catholicks_ think of their Prelates, who live in much greater Splendour +and Luxury than ours? What must they think of the Cardinals and the +Pope himself? + +Cleo. Think of them? What they please, so they dare not to open their +Lips against them, or any Thing which the Clergy are pleas'd to call +Sacred. In all _Roman Catholick_ Countries, you know, no Books or +Pamphlets may be publish'd, but what are Licensed; and no Man is +allow'd to divulge any Sentiments concerning Religion, that are not +entirely Orthodox; which in all Countries, so regulated, is a vast +Ease and an unspeakable Comfort to the Clergy of the establish'd +Church. + +Hor. I never thought to hear you speak against the Liberty of the +Press. + +Cleo. And you never will; for tho' Orthodoxy and the National Clergy +are always the Gainers by these Curbs and Prohibitions, yet Truth and +Religion are ever the Sufferers by them. But all prudent Men ought to +behave according to the Condition they are in, and the Principles as +well as Privileges they lay claim to. Reform'd Divines own themselves +to be fallible: They appeal to our Reason, and exhort us to peruse the +Scripture Ourselves. We live in a Country where the Press is open; +where all Men are at full Liberty to expose Error and Falshood, where +they can find them; and No body is debarr'd from Writing almost any +Thing, but Blasphemy and Treason. A Protestant Clergy ought always to +remember the Reasons, which their Predecessors alledg'd for separating +themselves from the _Roman_ Communion, and never to forget, that the +Haughtiness and Luxury of the Prelates, as well as the Covetousness, +the Insolence, and barefac'd Encroachments of the Clergy, were a +considerable Part of the Complaints against Popery. No equitable +Guides, that have open'd our Eyes to see the Frailties of others, +ought to expect from us, that in Regard to themselves we should keep +them shut close, and never look upon their Behaviour. The _Roman_ +Pastors, who keep their flocks in the Dark, teach them blind +Obedience, and never vouchsafe to argue with 'em any more than if they +were real Sheep. They don't advise Men to read the Bible, but such +Books of Devotion as their Priests shall think proper for them; and +are so far from appealing to their Judgment, that they conjure them, +on Pain of Damnation, never to trust their Reason, but implicitly to +believe whatever the Church shall require of them. + +Hor. You put me in Mind of Father _Canaye_, the Jesuit in St. _Evremond_. +No Reason! No Reason at all! + +Cleo. Where the Clergy are possess'd of, and keep up this Authority +over the Laity, and the Secular Arm is at their Devotion, to punish +whom they condemn, they need not be nice or circumspect in their +Manner of Living; and no Pomp or Luxury will easily lessen them in the +Esteem of the Multitude. No Protestant Clergy have wrote better in +Defence of the Reformation than ours; but others have certainly gone +greater Lengths in it, as to Worship and Discipline in outward +Appearance. The Difference between the _Roman Catholicks_ and us seems +to be less irreconcilable, than it is between them and the Reformed +Churches of the united _Netherlands_ and _Switzerland_; and I am fully +persuaded, that the Mother Church despairs not of bringing back to her +Bosom this run-away Daughter of hers, and making this Island one Day +or other repay with Interest the Losses she has sustain'd by its long +Disobedience. Arguments alone will never keep out Popery; and _Great +Britain_ being once reconciled to the Church of _Rome_, would add such a +Weight to her Power, that it would not be difficult for her in a +little Time to reduce all the Rest of the Protestants by main Force, +and entirely to Triumph over what She calls the Northern Heresy. + +Hor. We have very good Laws to secure us from the Usurpation of _Rome_; +and the Abbey Lands, that are in the Possession of the Laity, I +believe, are a better, I mean, a stronger Argument against the Return +of Popery, than ever will be shewn in Print. + +Cleo. I believe so too; but it is not easy to determine, what +Difficulties and Discouragements true Politicks and never ceasing +Industry may not surmount in Time. The Church of _Rome_ is never without +Men of great Parts and Application; she entertains Numbers of them; +and there is no Government, without Exception, of which the true +Interest is so well understood, or so steadily pursued without +Interruption, as hers. + +Hor. But why may not Protestants have Men of good Sense and Capacity +among them, as well as _Roman Catholicks_? Do not other Countries +produce Men of Genius as well as _Italy_? + +Cleo. Perhaps they do; tho' none more. The _Italians_ are a subtle +People; and I believe, that consummate Knowledge in State Affairs, and +Worldly Wisdom are less precarious at _Rome_, than in any other Place +you can name. Men of uncommon Genius are not born every Day, no more +in _Italy_ than any where else; but when in other Countries a good +Politician goes off the Stage, either of Life or Business, it is often +seen that a Bungler succeeds him, who in a few Years does more Hurt to +the Nation, that the other had Time to do them good in a long +Administration. This never happens at _Rome_; and there is no Court in +the Universe so constantly supplied with able Managers and crafty +Statemen as hers: For how short soever the Lives of most Popes may be, +the Sacred College never dies. Tell me now pray, what unlikely Change, +what Improbability can you imagine, of which we have not Reason to +fear, that, if it be possible at all, it may be brought about by such +a Set of Men; when every one's private Interest, as well as that of +the Common Cause, are highly concern'd in it, and they are not stinted +in Time? + +Hor. Assiduity and Patience, I know, will do strange Things, and +overcome great Obstacles. That the Church of _Rome_ is more diligent and +sollicitous to make Proselytes, than the Protestants generally are, I +have long observed. + +Cleo. There is no common Cause among the Reformed: The Princes and +Laity of different Persuasions would have been firmly united long ago, +if the Clergy would have suffer'd it; but Divines, who differ, are +implacable, and never known to treat any Adversary with Temper or +Moderation; and it has never been seen yet, that Two Sects of +Christians did agree, and join heartily in one Interest, unless they +were oppress'd, or in immediate Danger of suffering by a common Enemy +to both. As soon as that is over, you always see their former +Animosities revive. If the Church of _Rome_ had no Hopes left, and given +over all Thoughts of ever bringing this Kingdom back within her Pales, +you would see the English Seminaries abroad neglected and dropt by +Degrees; which she now cultivates with the utmost Care: For it is from +them only, that She can be furnish'd with the proper Instruments to +keep Popery alive in _England_, and buoy up the drooping Spirits of the +distress'd _Catholicks_, among the many Hardships and Discouragements, +they labour under beyond the Rest of their Fellow-Subjects. Such +Offices as these, are every where best perform'd by Natives: Whatever +Persuasion People are of, if the National Church of their Country, be +not of their Religion, it is natural the them to wish it was; and that +all imaginable Care is taken in the English Seminaries to encourage, +and with the utmost Skill to heighten and encrease this Natural Desire +in those under their Care, no Man can doubt who considers the +Abilities of the Tutors that are employ'd in them, and the vast +Advantage the Reduction of _Great Britain_ would be to the See of _Rome_. +Whilst those Colleges are constant supply'd with _English_ and _Irish_ +Youth, the Popish Interest can never die in this Realm, nor the Church +of _Rome_ want insinuating Priests, or hearty Zealots, that will act any +part, put on any Disguise, and run any Risque for their Cause, either +in Strengthening the _Roman Catholicks_ that are among us in their +Faith, or seducing Protestants from theirs. No Foreigners could do us +half the Mischief. People love their own Language from the same +Motives as they love their Country; and there are no Priests or +Clergy, whom Men will sooner hearken to and confide in, than such, as +take great Pains and express an uncommon Zeal in their Function, at +the same Time that they exercise it at the Hazard of their Liberty or +their Lives. The Church of _Rome_ has fit Tools for every Work and every +Purpose; and no other Power upon Earth has such a Number of Creatures +to serve it, nor such a Fund to reward them when they do. That the +Protestant Interest lost Ground soon after it was well establish'd, +and is still declining more and more every Day, is undeniable. To one +_Roman Catholick_, that is converted to the Reform'd Religion, Ten +Protestants turn Papists, among the highest Quality as well as the +Vulgar. What can be the Reason of this Change? What is it that this +Evil ought to be imputed to? + +Hor. Either the Church of _Rome_ is grown more vigilant and mindful of +her Cause since the Reformation, than She was in _Luther's_ Days, or the +Protestants are become more negligent and careless of theirs. + +Cleo. I believe both to be true, but especially the latter; for if the +Maxims, that were most instrumental in bringing about the Reformation, +had been continued, they certainly would have prevented, at least in a +great Measure, not only this Evil, but likewise another, which is +worse, I mean the Growth of Irreligion and Impiety: Nay, I don't +question but the same Maxims, if they were to be tried again would +have that Effect still. + +Hor. This is a fine Secret, and what, I dare say, the Clergy would be +glad to know. Pray, which are those Maxims. + +Cleo. The Sanctity of Manners and exemplary Lives of the Reformers, +their Application and unwearied Diligence in their Calling; their Zeal +for Religion, and Disregard of Wealth and Worldly Enjoyments, either +real or counterfeited, for that God only knows. + +Hor. I did not expect this. The Bench of Bishops won't thank you for +your Prescription: They would call it an Attempt to cure the Patients +by blistering the Physicians. + +Cleo. Those who would call it so, must be strange Protestant Divines. + +Hor. I am sure, that some, if not most of them, would think the Remedy +worse than the Disease. + +Cleo. Yet there is none equal to it, no Remedy so effectual, either to +cure us of those Evils, and put an entire Stop to, or to hinder and +obstruct the Encrease as well of Atheism and Prophaneness, as of +Popery and Superstition. And I defy all the Powers of Priestcraft to +name such another, a practicable Remedy, of which there is any +Probability, that it would go down or could be made use of in a +clear-sighted Age, and among a knowing People, that have a Sense of +Liberty, and refuse to be Priest-rid. It is amazing, that so many fine +Writers among the Clergy, so many Men of Parts and Erudition should +seem very earnestly to enquire into the Causes of Libertinism and +Infidelity, and never think on their own Conduct. + +Hor. But they'll tell you, that you make the Doctrine of the Gospel +stricter than it really is; and I think so too; and that you take +several Things literally, that ought to be figuratively understood. + +Cleo. When Words are plain and intelligible, and what is meant by them +in a literal sense is agreeable to the Tenour and the whole Scope of +the Book in which we meet with those Words, it is reasonable to think, +that they ought to be literally understood. But if, notwithstanding +this, there are others, who are of Opinion, that these Words are to be +taken in a figurative Sense, and this figurative Sense is more forced +than the literal, and likewise clashing with the Doctrine and the +Design of the Book, we have great Reason not to side with their +Opinion: But if it appears moreover, that those who contend for the +forced, figurative Sense, should be Gainers by it, if their Opinion +prevail'd, and it would bring them Profit, Honour, Pleasure, or Ease, +then we ought to suspect them to be partial, and the figurative Sense +is to be rejected. + +Hor. I don't know what to make of you to Day. You have shewn the _Roman +Catholick_ Religion to be a bare-faced Imposture; and at the same Time +you seem to blame the _Protestants_ for having left it. + +Cleo. I am very consistent with my Self. I have laid open to you the +Politicks, Penetration and Worldly Wisdom of the Church of _Rome_, and +the Want of them in the Reformers, who exposed the Frauds of their +Adversaries, without considering the Hardships and Difficulties, which +such a Discovery would entail upon their Successors. When they parted +with their Power, and gave up their Infallibility, they should have +foreseen the necessary Consequences of the Honesty and Candour. A +Reform'd Church, that will own she may err, must prepare for Heresies +and Schisms, look upon them as unavoidable, and never be angry with +those who dissent from her. They ought likewise to have known, that no +Divines, who will preach the Gospel in its Purity, and teach Nothing +but Apostolick Truths without Craft or Deceit, will ever be believ'd +long, if they appeal to Men's Reason, unless they will likewise lead, +or at least endeavour or seem to lead Apostolick Lives. In all Sects +and Schisms it has always been and will ever be observed, that the +Founders of them either are, or pretend to be Men of Piety and good +Lives; but as there never was a Principle of Morality that Men have +set out from, so strict yet, that in Tract of Time Human Nature has +not got the better of it, so the Successors of those Founders always +become more remiss by Degrees, and look out for Ways and Means to +render the Practice of their Doctrine, or the Exercise of their +Function, more comfortable and commodious: And all Persuasions have +ever lost Ground, and been sunk in their Reputation in proportion, as +the Teachers of them have relax'd their Manners. No Doctrine ever +prevail'd or got any Advantage over the establish'd Religion in any +Country, that was not accompanied with a real Austerity of Life, or a +Pretence at least to a stricter Morality, and greater Forbearance, +than was generally to be seen in the National Church, at the Time in +which the Doctrine was advanced. These are eternal Truths, that must +flow from the Fabrick, the very Essence of Human Nature. Therefore the +Clergy may write and preach as they please: They may have all the +Skill and Learning that Mortals can be possess'd of, and all the +assistance into the Bargain, that the secular Power can give them in a +free Nation, they will never be able long to keep up their Credit with +a mixed Multitude, if no Show is made of Self-denial, and they will +totally neglect those Means, without which that Credit was never +acquired. + + + + +The Third Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. Tho' it is but Two Days ago that I troubled you almost a +whole Afternoon, I am come again to spend the Remainder of this, and +sup with you, if you are at Leisure. + +Cleo. This is exceeding kind. I am no Ways engaged; and you give me a +vast Deal of Pleasure. + +Hor. The more I have thought and reflected on what you said of Honour +last _Tuesday_, the more I have perceiv'd and felt the Truth of it in +Spight of my Teeth. But I shall never dare to speak of so wretched an +Origin. + +Cleo. The Beginning of all Things relating to Human Affairs was ever +small and mean: Man himself was made of a Lump of Earth. Why should we +be ashamed of this? What could be meaner than the Origin of Ancient +_Rome_? Yet her own Historians, proud as they were, scrupled not to +mention it, after she was arrived at the Height of her Glory, and +become a Goddess, _Dea Roma_, to whom Divine Honours were paid +throughout the Empire, and a stately Temple was erected within her own +Walls. + +Hor. I have often wonder'd at that _Dea Roma_, and her Statues +resembling those of _Pallas_. What could they pretend her Divinity to +consist in? + +Cleo. In her vast Power, which every Freeman had the Privilege to +imagine, he had a Share in. + +Hor. What a _Bizar_, what a monstrous Humour must it have been, that +could make a wife People suppose that to be a Goddess, which they knew +to be a City! + +Cleo. Nothing in the Universe, but the Pride of the Citizens. But I +don't think, that the Humour, which you seem to be so much astonish'd +at, is altogether worn off yet. In Poetry, Painting and Sculpture, you +see Rivers, Towns, and Countries continue to be represented under the +Images of Men and Women as much as ever. Look upon the Marble Figures +about the Pedestal of Queen _Anne's_ Statue at St. _Paul's_. + +Hor. But No body is so silly as to worship them. + +Cleo. Not in outward Shew, because it is out of Fashion; but the +inward Veneration, which is paid by many to the Things represented by +those Images, is the very same as it was formerly, and owing to the +same Cause. + +Hor. In what Part of the World is it, that you have observed this? + +Cleo. In _Christendom_; Here. If you was to hear a vain Man, that is a +considerable Inhabitant of any large Capital, when he is speaking on +the Part and in Behalf of his City, _London_ for example, _Paris_ or +_Amsterdam_, you would find the Honour, the high Esteem, and the +Deference, which in his Opinion are due to it, far superiour to any, +that are now paid to Mortal Creatures. + +Hor. I believe there is a great Deal in what you say. + +Cleo. It is worth your Observation, what I am going to mention. +Wherever you see great Power and Authority lodged in a considerable +Number of Men, mind the profound Respect and Submission, each Member +pays to the whole, and you'll find, that there is great Plenty, +throughout the World, of what you said, two Days ago, was +inconceivable to you. + +Hor. What is that, pray? + +Cleo. Idols, that are their own Worshipers, and sincerely adore +themselves. + +Hor. I don't know but there may be, in your Way of construing Things: +But I came with a Design to discourse with you on another Subject. +When you said in our last Conversation, that _a peaceful Disposition +and Humility were not Qualities more promising in the Day of Battle, +than a contrite Heart and a broken Spirit are Preparatives for +Fighting_, I could not help agreeing with your Sentiments; yet it is a +common Notion, even among Men of very good Sense, that the best +Christians make the best Soldiers. + +Cleo. I verily believe, that there are no better Soldiers, than there +are among the Christians; and I believe the same of Painters; but I am +well assured, that the best in either Calling are often far from being +the best Christians. The Doctrine of _Christ_ does not teach Men to +Fight, any more than it does to Paint. That _Englishmen_ fight well is +not owing to their Christianity. The Fear of Shame is able to make +most Men brave. Soldiers are made by Discipline. To make them proud of +their Profession, and inspire them with the Love of Glory, are the +surest Arts to make them valiant: Religion has Nothing to do with it. +The _Alcoran_ bids its Followers fight and propagate their Faith by Arms +and Violence; nay, it promises Paradise to All, who die in Battle +against Infidels; yet, you see, how often the _Turks_ have turn'd Tail +to the _Germans_, when the latter have been inferiour in Number. + +Hor. Yet Men never fight with greater Obstinacy than in Religious +Wars. If it had not been taken for granted, that Men were animated to +Battle by Preaching, _Butler_ would never have call'd the Pulpit, _Drum +Ecclesiastick_. + +Cleo. That Clergymen may be made Use of as Incendiaries, and by +perverting the Duties of their Function, set Men together by the Ears, +is very true; but no Man was ever made to fight by having the Gospel +preach'd to him. From what I have said of Self-liking and Human +Nature, the Reason is manifest, why among People, that are indifferent +to one another, it is a difficult Task to make a Man sincerely love +his Neighbour, at the same Time, that it is the easiest Thing in the +World to make him hate his Neighbour with all his Heart. It is +impossible that Two distinct Persons or Things should be the same; +therefore they must all differ in Something. + +Hor. Cannot Two Things be so exactly alike, that they shall differ in +Nothing? + +Cleo. No: For if they are Two, they must differ in Situation, East and +West, the Right and the Left; and there is Nothing so small, so +innocent, or so insignificant, that Individuals of our Species can +differ in, but Self-liking may make a Handle of it for Quarrelling. +This close Attachment and Partiality of every Man to himself, the very +Word, Difference, points at, and upbraids us with: For tho' literally +it is only a Term, to express that Things are not the same; yet, in +its figurative Sense, Difference between Men signifies Disagreement in +Opinions, and Want of Concord. For not only different Nations, but +different Cities in the same Kingdom, different Wards, different +Parishes, different Families, different Persons, tho' they are Twins, +or the best Friends in the World, are all in a fair Way of +Quarrelling, whenever the Difference, that is between them, be that +what it will, comes to be look'd into and discuss'd; if both act with +Sincerity, and each Party will speak from the Bottom of their Hearts. + +Hor. Self is never forgot; and I believe, that many love their Country +very sincerely for the Sake of One. + +Cleo. Nay, what is all the World to the meanest Beggar, if he is not +to be consider'd as a Part of it? + +Hor. This is a little too openly inculcated at Church; and I have +often wonder'd, how a Parson, preaching before a few Clowns in a +pitiful Village, should, after he has named all the great People in +the Nation, pray God to bless more _especially_ the Congregation there +assembled; and this at the same Time that the King and the Royal +Family are at Prayers likewise; and the House of Lords at one Church, +and the House of Commons at another. I think it is an impudent Thing +for a Parcel of Country Boobies to desire to be serv'd first, or +better, than so many Hundred Congregations, that are superiour to them +in Number and Knowledge, as well as Wealth and Quality. + +Cleo. Men always join most heartily in Petitions, in which they +manifestly have a Share; and that the _Especially_, you find Fault with +was put in from that Consideration, I believe No body denies. + +Hor. But there seems to be a low Artifice, a crafty Design, by which +the Compilers of those Prayers, knowingly made People lay a Stress +upon a Thing, in which there is no Reality. When I hear a Man pray for +Blessings on All, especially the Congregation where I am present, it +pleases me well enough, and the Word _Especially_, has its Effect upon +me whilst I think no further; but when I consider, that the same Words +are said to every audience of the same Church throughout the Kingdom, +I plainly find that I was pleas'd with Nothing. + +Cleo. Suppose I should own, that it was a Contrivance of those, who +composed the Prayers, to raise Devotion, and that this Contrivance had +been the Effect of a thorough Knowledge of Human Nature; where would +be the Harm, since No body can be injured by it? But to return to our +Subject. If Difference in the least Things is capable of raising +Anger, there is no Doubt, but it will do it most in Things that are +very material, and of the highest Concern: And that Religion in all +Countries is an Affair of the greatest Concern, is taken for granted +by all good Men, and seldom denied by the bad. This is the Reason, +that in Religious Wars Men are more inveterate, and commit more +Cruelties, than when they fight upon other Account. Here the worst and +most vicious Men have fine Opportunities of gratifying their natural +Malice and Rancour of Heart, without being blamed for it; and placing +a Merit in doing Mischief. Therefore we see, that those, who are most +neglectful of their Duty, and act most contrary to the Dictates of +their Religion, are so often the most zealous in fighting for it. +There are other Things that help, and all contribute, to make +Religious Wars the most bloody. Men are commonly sure of Nothing so +much, as they are of the Truth of the Religion they profess; so that +in all Religious Quarrels, Every body is satisfied that he has Justice +on his Side: This must make Man obstinate. The Multitude in all +Countries ascribe to the Deities they worship the same Passions which +they feel themselves; and knowing how well pleas'd they are with Every +body that is on their Side, and will take their Part, they expect +their Reward from Heaven, which they seem to defend; and on that Score +they think with Delight on the Losses and Calamities which they make +others suffer; whether _Churchmen_ fight with _Presbyterians_, _Papists_ +with _Protestants_, or _Mahometans_ with _Christians_ of any Sort. Those who +are of Opinion, that the best _Christians_ make the best Soldiers, have +commonly their Eyes on the Civil Wars both in _France_ and in + _England_. + +Hor. And if you compare the Prince of _Conde's_ Army with that of the +League there, or _Cromwell's_ Troops with the King's Forces here, the +_Whigs_ will tell you, that in either Nation you may meet with +sufficient Proofs, to confirm the Opinion you speak of. + +Cleo. I have Nothing to do with _Whigs_ or _Tories_; but let us narrowly +look into this Affair, and examine it impartially. Religion was +brought into the Quarrel, you know, in both Kingdoms, and the Cases +between the Adversaries here and there were much the same. The +_Huguenots_ and _Roundheads_ on the one Side said, that they had Nothing +so much at Heart as Religion; that the National Worship was Idolatry; +that Christianity required no outward Shew of Altars or Vestments, but +the Sacrifice of the Heart to be seen in Men's Lives; that God was to +be serv'd with greater Strictness, than was observed by the National +Clergy; that they fought his Cause, and did not question, but by his +Help to obtain the Victory. The _Leaguers_ and _Cavaliers_ said on the +other Side, that Lay-men, especially Soldiers, where improper Judges +in Matters of Religion; that themselves were honest Men, loyal +Subjects, who fought for the establish'd Church, their King and +Country; and as to their Adversaries, that they were under a Parcel of +Hypocritical Rascals, that under the Mask of Sanctity carried on an +open Rebellion, and had no other Design than to dethrone the King, and +get the Government into their own Clutches. Let us see the Consequence +that would naturally follow from this Difference. The First, to +support their Cause, would think it necessary not to be too glaringly +inconsistent with themselves; therefore they would display somewhat +more of Devotion, and by praying often, and perhaps singing of Psalms, +make a greater Shew of Religion, than is commonly seen in Armies. +Should the Chief of such Troops, and the great Men under him, who are +most likely to get by the Quarrel, be more circumspect in their +Actions, and attend Divine Worship oftner than is usual for Persons of +Quality, their Example would influence the inferiour Officers, and +these would take Care, that the Soldiers should comply, whether they +would or not. If this was well perform'd on one Side, it is very +natural to suppose, that the other, knowing the first to be no better +Men than themselves, and believing them to be Hypocrites, would not +only be offended at their Behaviour, but likewise, in Opposition to +their Enemies, be more neglectful of Religious Duties, than well +disciplin'd Armies generally are, and the Soldiers allow'd to be more +dissolute in their Lives than is usual. By this Means the Contrast +between two such Armies, would be very conspicuous. A good Politician +may add to, or take from the Principle of Honour, what Virtue or +Qualifications he pleases; and a skillful General, who can guard his +own Actions, and will be at some Trouble in Self-denial where he may +be observed, may model an Army as he thinks fit. All Superiors, in +Camps as well as Courts, will ever serve for Patterns to their +Inferiours; and should Officers unanimously resolve to render Swearing +unfashionable, and in good Earnest set about this Task, by Example as +well as Precept and Discipline, it would not be difficult to manage +Soldiers in such a Manner, that in less than Half a Year not an Oath +should be heard among them. If there were Two Armies in the Same +Country, and of the same Nation, in one of which the Soldiers should +curse and swear, as much as is commonly done among all loose, and +ill-bred People, and in the other the Men should have been cured of +that bad Custom, it is incredible what Reputation of being Good and +Religious, those, who would only forbear Swearing, would gain beyond +their Adversaries, tho' they were equally guilty with them of Whoring, +Drinking, Gaming, and every other Vice except that one. Therefore if +one General, to please and keep in with a Party, should think it his +Interest that his Troops should make a greater Appearance of +Godliness, than is commonly observed among Military Men; and another, +to please a contrary Party, should take it to be his Interest to act +as contrary as it was possible to what his Enemies did, and endeavour +to be the Reverse of them, the Difference would be prodigious. + +Hor. Then if in one Army they were Valiant, the General of the other +would endeavour to make his Men Cowards. + +Cleo. They would differ in every Thing that Soldiers can differ in: +The Observance of the Point of Honour and Hatred to their Enemies are +inseparable from their Calling; therefore resenting of Affronts among +themselves, and cruel Usage to their Enemies, were not more banish'd +from the Armies of the _Huguenots_ and _Roundheads,_ than they were from +those of the _Leaguers_ and _Cavaliers._ + +Hor. The true Reason of the Difference, in the Lives and Morals of the +Soldiers, between the King's Forces and the Rebels, was the Difference +of their Circumstances, and the Care that was taken of them. The +Parliament's Army was regularly provided for, and always able to pay +for what they had. But the others, who were most commonly in Want, +were forced to live upon the Country, and take their Provisions where +they could get them; and this will make all Troops more dissolute and +disorderly, than is consistent with the Service, tho' they had the +best Officers in the World. + +Cleo. The Misfortune you speak of, and which the King's Army labour'd +under, must every where be a great Hinderance to Discipline; and I +verily believe, that his Soldiers suffer'd very much in their Morals +on Account of it; but I am persuaded, that the Contrariety of +Principles, which I hinted at, was an Addition to that Misfortune, and +made it worse; for that the _Cavaliers_ laughed at the _Roundheads_ for +their praying so long and so often, and the great Shew they made of +Devotion, is certain; and there is always a Pleasure in appearing to +be the Reverse of what we ridicule in our Enemies. But whatever was +then, or might at any other Time, be the true Reason of the Difference +in the Shew of Piety and Goodness between two such Armies, let us see +the Consequence of it, and the Effect it would naturally have on the +sober Party. All Multitudes are superstitious; and among great +Numbers, there are always Men prone to Enthusiasm; and if the +Pretenders to Godliness had skilful Divines (as no doubt, they would +have) that knew, how to extol the Goodness and Piety of the General +and the Soldiers, declaim against the Wickedness and reprobate Lives +of the Enemies, and remonstrate to their Hearers, how God must love +the first, and, from his known Attributes, hate the latter, it would +in all Probability produce every Thing we read of in the Armies of the +Prince of _Conde_ and the Parliament. Some Colonels would preach, and +some Soldiers would learn Prayers and Scraps of Psalms by Heart, and +many of them would grow more circumspect in indulging their Vices, +than is common to Men of their Function. This latter would make the +Men more governable, and consequently better Troops, and all together +would make a great Noise. Besides, Mankind are so given to flatter +themselves, that they'll believe any Thing, that is said in their +Praise; and should, in any Regiment of such an Army, the Chaplain +display his Eloquence before a Battle, exhort the Men to Bravery, +speak in Commendation of the Zeal and Piety of the Officers and the +Troops in general, and find out some particular Reason, why God should +love and have Regard for that Regiment beyond any other, it might have +a very good Effect upon the most Wicked, as well as the better Sort. +And if this Chaplain, from what he knew of them, should pathetically +encourage them, and promise them the Victory, Enthusiasm is so +catching, that a Fellow, who lay with a Whore over Night, and was +drunk the Day before, if he saw his Comrades moved, might be +transported with Joy and Eagerness to fight, and be stupid enough to +think, that he had a Share in God's Favour. The _Greek_ and _Roman_ +Histories abound with Instances of the immense Use that may be made in +War of Superstition well turn'd: The grossest, if skilfully managed, +may make the fearful, undaunted, and the loosest Livers exert +themselves to the utmost of their Power, from a firm Belief, that +Heaven is on their Side. That Superstition has had this Effect upon +Men of almost every Persuasion, as well as Heathen Idolaters, is +certain; but he must be a notable Divine, that can expect the same +from the Doctrine of _Christ_, faithfully deliver'd, and preach'd in its +Purity. It is possible therefore that any Number of Troops may, by +crafty Declamations and other Arts, be made Zealots and Enthusiasts, +that shall fight and pray, sing Psalms one Hour, and demolish an +Hospital the next; but you'll as soon meet with an Army of Generals or +of Emperours, as you will with, I won't say an Army, but a Regiment, +or even a Company of good Christians among Military Men. There never +were better Troops, or Men that behaved with greater Gallantry and +Chearfulness, than we had in the two last Wars; Officers as well as +common Soldiers; but I would as soon believe, that it was Witchcraft +that made them brave, as that it was their Religion. + +Hor. Yet I have often heard it from experienc'd Officers, that the +most virtuous, the soberest, and the most civiliz'd Fellows made the +best Soldiers, and were those whom they could most depend upon. + +Cleo. I heartily believe that to be true for the Generality; for I +know, that by Virtuous, you don't mean much more than tolerably +Honest, such as are not given to wrong or decieve Any body; or else +among the Officers themselves, you know, that very Few of them are +possess'd of many Christian Virtues, or would be fond of the +Character. Do but consider what is required of a Soldier. There are +Three Things which the officers are chiefly afraid of in their Men: +The First is, that they may desert, which is so much Money lost: The +Second, that they may rob or steal, and so come to be hang'd: The +Third is, that they may be sick, and consequently incapable of doing +Duty. Any middling Honest secures them entirely as to the two First; +and, without Doubt, the less vicious; that is, the more sober and +temperate the Men are, the more likely they are to preserve their +Health. As for the Rest, Military Men are easy _Casuists_ for the +Generality, and are used to give, as well as take, large Grains of +Allowance. A Soldier, who minds his Business, is seldom reproved for +taking any Pleasure he can come at, without being complain'd of: And +if he be brave, and understands his Exercise, takes Care always to be +sober when he is upon Duty, pays a profound Respect to his Officers, +as well as a strict Obedience to their Commands, watches their Eyes, +and flies at a Nod, he can never fail of being beloved. And if +moreover he keeps himself clean, and his Hair powder'd, is neat in his +Cloaths, and takes Care not to be pox'd; let him do what he pleases +for the Rest, he'll be counted a very valuable Fellow. A Man may do +all this without Christianity, as well as he can do it without having +an Estate. There are Thousands that are less circumspect and not half +so well accomplish'd, who yet are well esteem'd in that Station. And +as I have allow'd on the one Hand, that the soberest and the civiliz'd +Fellows make the best Soldiers, and are, generally speaking, the most +to be depended upon in an Army, so it is undeniable on the other, +that, if not the major, at least a very considerable Part of our best +Troops, that had the greatest Share in the Victories we obtain'd, was +made up of loose and immoral, if not debauch'd and wicked Fellows. +Nay, I insist upon it, that Jayl-birds, Rogues, who had been guilty of +the worst of Crimes, and some that had been saved from the Gallows to +recruit our Forces, did on many Occasions both in _Spain_, and _Flanders_, +fight with as much Intrepidity, and were as indefatigable, as the most +Virtuous amongst them. Nor was this any Thing strange or unexpected; +or else the recruiting Officers ought to have been punish'd, for +lifting and giving the Money of the Publick to Men, of whom there was +no Probability that they could be made Soldiers. But to make it +evident, how little the Religion and Morality of a Soldier are minded +by his Superiours, and what great Care is taken to keep up and +cultivate his Pride ----. + +Hor. That latter I have seen enough of in the _Fable_ of the _Bees_. You +would speak about the Cloaths and Accoutrements. + +Cleo. I wave them; tho' there it is likewise very conspicuous. I only +desire you to compare the Things he is indulg'd in, and which, if he +pleases, he may brag of, with what he is taught to be ashamed of, the +grand Offence, which, if once committed, is never to be pardon'd. If +he has but Courage, and knows how to please his Officers, he may get +drunk Two or Three Times a Week, have a fresh Whore every Day, and +swear an Oath at every Word he speaks, little or no Notice shall be +taken of him to his Dishonour; and, if he be good humour'd, and +forbears stealing among his Comrades, he'll be counted a very honest +Fellow. But if, what _Christ_ and his Apostles would have justify'd him +in and exhorted him to do, he takes a Slap in the Face, or any other +gross Affront before Company, without resenting it, tho' from his +intimate Friend, it cannot be endured; and tho' he was the soberest, +and the most chaste, the most discreet, tractable and best temper'd +Man in the World, his Business is done. No body will serve with a +noted Coward; nay, it would be an Affront to desire it of Gentlemen +Soldiers, who wear the King's Cloth; and the Officers are forc'd to +turn him out of the Regiment. Those who are unacquainted with Military +Affairs and Chaplains of Regiments, would not imagine, what a small +Portion of Virtue and Forbearance a Soldier stands in Need of, to have +the Reputation of a good Religious Man among those he converses with. +Clergymen, that are employ'd in Armies, are seldom rigid _Casuists_; and +Few of them are Saints themselves. If a Soldier seems to be less fond +of strong Liquors than others generally are; if he is seldom heard to +swear; if he is cautious in Love-Affairs, and not openly vicious that +Way; if he is not known to Steal or Pilfer, he'll be stiled a very +honest, sober Fellow. But if, moreover, such a one should behave with +Decency at Devine Service, and seem now and then to be attentive to +what is spoken; if ever he had been seen with a Book in his Hand, +either open or shut; if he was respectful to the Clergy, and zealous +against those, who are not of the same Religion which he professes to +be of, he would be call'd a very Religious Man; and half a Dozen of +them in a Regiment would, in a little Time, procure a mighty Character +to the whole, and great Honour to the Chaplain. + +Hor. I dare say, that on some Occasions he would take the Liberty from +it to brag, that there were no better Christians in the World, than a +great many were, whom he had under his Care. + +Cleo. Considering how Things are often magnify'd without Regard to +Truth or Merit, and what Advantages some Men will take, right or +wrong, to advance as well as maintain the Cause they get by; it is not +improbable, that three or four score thousand Men, that were kept in +good Discipline, tho' they were all taken at Random from the lowest +and idlest of the Vulgar, might be stiled an Army of good Christians, +if they had a Chaplain to every Regiment, and but Two or Three such +orderly Soldiers, as I have describ'd, in every Thousand: And I am +persuaded, that the sect or Religion, which they pretended to follow +and profess, would, by the Help of able and active Divines, acquire +more Credit and Reputation from those Few, than all the Loosness, +Debauchery and gross Vices of the Rest would ever be able to take away +from them. + +Hor. But from what you have said, I should think, that the Gospel must +do Hurt among fighting Men. As such they must be animated by another +Spirit, and can receive no Benefit from the Doctrine of Peace. What +Occasion is there for Divines in an Army? + +Cleo. I have hinted to you several Times, that in the Management of +Human Creatures, the Fear of an invincible Cause, which they are all +born with, was always to be consulted; and that no Multitudes can ever +be govern'd, so as to be made useful to any one Purpose, if those, who +attempt to rule over them, should neglect to take Notice of, or but +any Ways seem to slight the Principle of that Fear. The worst of Men +are often as much influenc'd by it as the best; or else Highwaymen and +House-breakers would not swear Fidelity to one another. God is call'd +upon as a Witness to the mutual Promises of the greatest Miscreants, +that they will persevere in their Crimes and Villanies, and to the +last Drop of their Blood be unalterably Wicked. This, you know, has +been done in Massacres, the blackest Treasons, and the most horrid +Conspiracies; tho' the Persons concern'd in them, perhaps, gave other +Names to their Undertakings. By this we may see, what absurd Notions +Men may have of the Deity, who undoubtedly believe his Existence: For +how flagitious soever Men are, none can be deem'd _Atheists_ but those, +who pretend to have absolutely conquer'd, or never been influenced by +the Fear of an invisible Cause, that over-rules Human Affairs; and +what I say now has been and ever will be true in all Countries, and in +all Ages, let the Religion or Worship of the People be what they will. + +Hor. It is better to have no Religion, than to worship the Devil. + +Cleo. In what Respect is it better? + +Hor. It is not so great an Affront to the Deity not to believe his +Existence, as it is to believe him to be the most Cruel and the most +Malicious Being that can be imagin'd. + +Cleo. That is a subtle Argument, seldom made Use of but by +Unbelievers. + +Hor. Don't you think, that many Believers have been worse Men, than +some _Atheists_? + +Cleo. As to Morality, there have been good and bad Men of all Sects +and all Persuasions; but before we know any Thing of Men's Lives, +Nothing can be worse in the Civil Society, than an Atheist, _caeteris +paribus_. For it would be ridiculous to say, that it is less safe to +trust to a Man's Principle, of whom we have some Reason to hope, that +he may be with-held by the Fear of Something, than it is to trust to +one who absolutely denies, that he is withheld by the Fear of any +Thing. The old _Mexicans_ worship'd _Vitzliputzli_, at the same Time that +they own'd his Malice, and execrated his Cruelty; yet it is highly +probable, that some of them were deterr'd from Perjury for Fear of +being punish'd by _Vitzliputzli;_ who would have been guilty of it, if +they had not been afraid of any Thing at all. + +Hor. Then not to have believed the Existence of that chimerical +Monster was Atheism in _Mexico_. + +Cleo. It certainly was among People that knew of no other invisible +Cause. + +Hor. But why should I wonder at the _Mexicans_? There are Christians +enough, of whom, to judge from their Sentiments and Behaviour, it is +hard to determine, which it is they are more afraid of, God or the +Devil. + +Cleo. I don't question, but among the Vulgar, more Persons have been +deterr'd from doing Evil, by what they had heard of the Torments of +Hell, than have been made virtuous by what had been told them of the +Joys of Heaven, tho' both had been represented to them as equally +infinite and unutterable. + +Hor. But to return to my Question. When I ask'd what Occasion there +was for Divines in an Army, I was not ignorant of the Necessity there +is of having Religion and Priests of some Sort or other, to humour as +well as awe the Multitude; but I wanted to know the Mystery, and be +let into the Secret, by which the Doctrine of Peace is made +serviceable to the carrying on of War; for that Preachers of the +Gospel have not only exhorted Men to Battle, but likewise that they +have done it effectually; and that Soldiers have been inspired with +Courage, and made to fight with Obstinacy by their Sermons, the +History of almost every Country can witness. + +Cleo. A little Accuracy will set us to Rights. That what you say has +been, and is often done by Sermons and Preachers, both Protestant and +Popish, is certainly true. But I deny, that ever it was once done by a +Preacher of the Gospel. + +Hor. I don't understand your Distinction. Are not all Christian +Divines call'd Preachers, as well as Ministers of the Gospel? + +Cleo. But many People are call'd, what, strictly speaking, they are +not. The Reason I have for what I say is, that there is Nothing +contain'd in the Gospel, that can have the least Tendency to promote +or justify War or Discord, Foreign or Domestic, Publick or Private; +nor is there any the least Expression to be found in it, from which it +is possible to excite or set People on to quarrel with, do Hurt to, or +any ways offend one another, on any Account whatever. + +Hor. But this encreases the mystery, and makes the facts less +intelligible. + +Cleo. I will unfold it to you. As all Priests have ever maintain'd, +that they were the Interpreters of the will of the deity they +pretended to serve, and had an undoubted Right of construing and +explaining the Doctrine and the Meaning of the Religion they taught +and presided over: As, I say, all priests have ever maintain'd this, +so the Christian Clergy, as soon as they took it in their Heads to be +priests likewise, claim'd the same Privilege; and finding several +things, which they had a Mind to, denied them in the Gospel; and that +many Conveniencies, which all other Priests had ever, not only been +fond of, but likewise enjoy'd, were in express words forbid, and +absolutely prohibited in the _New Testament_, they had recourse to the +_Old_, and providently took Care from thence to supply the Deficiency of +the _New_. + +Hor. So, when they had no settled Revenue or Pomp of Dress from the +Gospel, they took up with the Tithes and Sacerdotal Ornaments of the +_Levites_, and borrow'd from the _Jewish_ Priests and Prophets every Thing +that was worth having. + +Cleo. This would open too large a Field, and therefore I would look +into the Clergy's Behaviour no farther, than as it relates to Armies +and military Men, and take Notice, that whenever Pillage or shedding +of Blood are to be justified or encouraged by a Sermon, or Men are to +be exhorted to Battle, to the Sacking of a City or the Devastation of +a Country, by a pathetick Discourse, the Text is always taken from the +_Old Testament_; which is an inexhaustible Fund for Declamation on +almost every Subject and every Occasion: And there is no worldly End, +which the most ambitious Man, or the most cruel Tyrant can have to +serve, but from some Part or other of that Book a Divine of middling +Capacity may find out a proper Text to harangue upon, that shall +answer the Purpose. But to make it evident, that Divines may be useful +to all Fighting Men, without preaching of the Gospel, we need but to +consider, that among all the Wars and Dissentions, which Christians +have had with one another on innumerable Accounts, there never was a +Cause yet, so unreasonable or absurd, so unjust or openly wicked, if +it had an army to back it, that has not found Christian Divines, or at +least such as stiled themselves so, who have espoused and call'd it +Righteous. No rebellion was ever so unnatural, nor Tyranny so cruel, +but if there were men who would fight for it, there were Priests who +would pray for it, and loudly maintain, that it was the Cause of God. +Nothing is more necessary to an Army, than to have this latter +strenously insisted upon, and skilfully unculcated to the soldiers. No +body fights heartily, who believes himself to be in the wrong, and +that God is against him, Whereas a firm persuasion of the Contrary, +inspires Men with Courage and Intrepidity; it furnishes them with +arguments to justify the Malice of their Hearts, and the implacable +Hatred they bear their Enemies; it confirms them in the ill opinion +they have of them, and makes them confident of victory; _si +Deus pro nobis quis contra nos?_ In all wars it is an everlasting +Maxim in Politicks, that whenever Religion can be brought into the +Quarrel, it ought never to be neglected, and that how small soever the +Difference may be between the contending Parties, the Divines on each +Side, ought to magnify and make the most of it; for Nothing is more +comfortable to Men, than the Thought, that their Enemies are likewise +the Enemies of God. + +Hor. But to make Soldiers laborious as well as governable, would it +not be useful to exhort them to Virtue, and a close Attachment to the +Principle of Honour? + +Cleo. The principle of Honour is never forgot; and as to Virtue, what +is required of them is Fortitude, and to do as they are bid. And if +you'll consider what Pains are taken to make them ashamed of Cowardice +above all other Vices; and how prompt, as well as severe, the +Punishment for Disobedience is in the least Trifles among Soldiers, +beyond what it is any where else; if, I say, you'll consider these +Things on the one Hand, and on the other the great Latitude that is +given them as to Morals, in what has no Regard to the Service, you'll +find, that for the First, Divines are not wanted, and that for the +other they can do but little Good. However Morality is often preach'd +to them, and even the Gospel at seasonable Times, when they are in +Winter Quarters, or in an idle summer, when there is no Enemy near, +and the Troops perhaps are encamped in a Country, where no Hostilities +should be committed. But when they are to enter upon Action, to +besiege a large Town, or ravage a rich Country, it would be very +impertinent to talk to them of Christian Virtues; doing as they would +be done by; loving their enemies, and extending their Charity to all +Mankind. When the Foe is at Hand, the Men have Skirmishes with him +every Day, and perhaps a main battle is expected; then the mask is +flung off; not a Word of the Gospel, nor of Meekness or Humility; and +all Thoughts of Christianity are laid aside entirely. The men are +prais'd and buoy'd up in the high value they have for themselves: +their Officers call them Gentlemen and Fellow-Soldiers; Generals pull +off their Hats to them; and no Artifice is neglected that can flatter +their Pride, or inspire them with the Love of Glory. The Clergy +themselves take Care at such Times, not to mention to them their Sins, +or any Thing that is melancholy or disheartning: On the Contrary, they +speak chearfully to them, encourage and assure them of God's Favour. +They take Pains to justify, and endeavour to encrease the Animosities +and Aversion, which those under their Care have against their Enemies, +whom to blacken and render odious, they leave no Art untried, no Stone +unturn'd; and no Calumny can be more malicious, no Story more +incredible, nor Falsity more notorious, than have been made Use of +knowingly for that Purpose by Christian Divines, both _Protestants_, and +_Papists_. + +Hor. I don't use to be an Advocate for Bigots of any sort, much less +for Fanaticks, whom I hate; but facts are stubborn things. It is +impossible to reflect on the sharp and bloody Engagements in the +Rebellion, and the Devotion of _Cromwell_'s army, without being +convinced, that there must have been Men at that Time, that were both +Valiant and Religious. It is certain, that the Rebels fought well, and +that they had more Days of Fasting and Humiliation, than ever were +known among any other Soldiers. + +Cleo. That there was a greater Appearance of Religion among them, than +ever was among any other regular Troops, I allow; but that none of it +could proceed from a Principle of Christianity is demonstrable. + +Hor. They had Men of unquestionable Honour among them; and some of +them must have been sincere. + +Cleo. A great many, I verily believe, were sincere; but let us look +into this Affair a little more narrowly. What do you think of the +General? Do you think, that _Cromwell_ was a good Christian and a pious +Man, who had Nothing so much at Heart as Religion and Liberty, and, +void of Selfishness, had devoted himself to procure Happiness Eternal +as well as Temporal to the People of _England_? Or that he was a vile +wicked Hypocrite, who, under the Cloak of Sanctity, broke through all +Human and Divine Laws to aggrandize himself, and sacrifis'd every +Thing to his own Ambition, and the Interest of his Family? + +Hor. There is no Doubt, but all impartial Men must believe the latter. +But then he understood Mankind very well; his very Enemies, that were +his Contemporaries, allow'd him to be a Man of great Parts. If he had +had the the same Opinion of Christianity, which you have, and the +Unfitness of it to make Men quarrel and fight with Obstinacy, he would +never have made Use of it among his Soldiers. + +Cleo. And it is clear as the sun, that he never did. + +Hor. That his pretences to religion were no more than Hypocrisy, I +have allow'd; but it does not appear, that he desired others to be +Hypocrites too: On the Contrary, he took Pains, or at least made Use +of all possible Means to promote Christianity among his Men, and make +them sincerely Religious. + +Cleo. You will never distinguish between Christianity, that is, the +Doctrine of Christ, and the Interpretations, that are made of it by +Clergymen; tho' I have often shew'd you the great Difference there is +between them. _Cromwell_ was a Man of admirable good Sense, and +thoroughly well acquainted with Human Nature; he knew the mighty Force +of Enthusiasm, and made Use of it accordingly. As to Strictness of +Religion and the Love of Liberty, they had all along been the darling +Pretences of the party he engaged in. The complaints of the _Puritans_ +against Episcopacy, and that the Church of _England_ was not +sufficiently reformed, began in Queen _Elizabeth's_ Time, and were very +near as old as the Reformation itself. The people's Murmurings and +Struggles for Liberty were of some Standing, when King _Charles_ the +First came to the Throne: The Jealousies, which Parliaments had of the +Regal Power and Prerogative, had been openly shewn in his Father's +Reign, and, throughout the Course of it, been troublesome to his +Ministers. That the Clergy of the Church of _England_ had enjoin'd +Things, and taught what they had no Warrant for from the Gospel, and +that King _James_ the First, as well as his Son, who succeeded him, laid +Claim to a more absolute Power, than was consistent with the +privileges of Parliament and the Constitution, in undeniable. Religion +then and Liberty, being two topicks, that Abundance was to be said +upon in those Days, became the Subject and Foundation of the Quarrels +between the King and Parliament, that afterwards broke out into a +Civil War. + +Hor. I was not born in _China_ or _Lapland_: there is not a Boy of Twelve +Years old, that is ignorant of the Causes of that Civil War. + +Cleo. I don't question your Knowledge; but only mention these Things, +that from the Nature of the Dissentions, and the mischiefs that ensued +upon them, we might see the Impossibility, that either Party should +have acted from a Principle of Christianity. I shall now endeavor to +demonstrate to you Two Things; the First is, that Clergymen, by a +small Deviation from the Gospel, may so egregiously impose upon their +Hearers, as to make even sincere Men act quite contrary to the +Precepts of it, at the same Time that those subtle Declaimers shall +seem to be full of Zeal, and to have the highest Value for +Christianity. The Other is, that in a well disciplin'd Army, Acts of +Devotion, and an outward Shew of Religion may do vast Service for the +obtaining of Victory, tho' the General who appointed and order'd them, +was an _Atheist_; the greatest part of the Clergy, who perform'd and +assisted in them, were Hypocrites, and the Generality of the Men were +wicked Livers. As to the First, I call a Man sincere in his Religion, +who believes the Bible to be the Word of God, and acknowledging the +Difficulty he finds in obeying the Dictates of the Gospel, wishes with +all his heart, that he could practice the self-denial that is required +in it; and is sorry, that he has not the Power to govern and subdue +his stubborn Passions so well as he could wish. If to such a one, a +Clergyman should preach the Strictness of Morality, and the Necessity +of Repentance, that are taught in the Gospel, and moreover inculcate +to him, that as to Divine Worship the Ceremonial was abrogated; that +what was required of us, was the Sacrifice of the Heart and the +Conquest over our darling Lusts; and that in short the Religious +Duties of a Christian were summ'd up in loving God as his Neighbour; +this Doctrine being every Way agreeable to that of _Christ,_ a sincere +man, who had read the _New Testament_, would easily give Ear to a +Divine, who should preach it to him; and it is highly probable, that +in Matters of Conscience, and every Thing relating to his Deportment, +he should be glad of his Counsel. Suppose now, that there was another +Clergyman in the same city, who likewise pretending to preach the +Gospel, should, on the one Hand, represent the Doctrine of it as very +indulging to Human Nature, and the Practice of it easily comply'd +with, and, on the other, lay a great Stress on the Honour to be paid +to his own Person, and the Performances of a Set of Ceremonies, no +where mention'd in the Gospel; it is not likely, that our sincere Man +should approve of his Sermons; but if this Second Divine should +moreover call them Enemies to God, who should refuse to comply with +every Part of these Ceremonies, and give the Name of Hypocrite to +Every body, who should assert, that the Gospel required stricter +Morality than what he taught; if he should sollicite the Magistrate to +have all Persons punish'd, who were not of his Opinion; and if, by +his Instigation, our sincere Man should actually be persecuted and +plagued by his Fellow-Subjects; to judge from what we know of Human +Nature, such Usage would fill the sincere Man with Indignation, and +raise his Anger against all those, who were the Occasion of his +Sufferings. Let us suppose like-wise, that this Man, besides his +Sincerity, had Temper and Goodness enough to consider, that, tho' he +had been unjustly dealt with, and was highly provok'd, yet his +Religion taught and commanded him not to resent Injuries, but to +forgive his Enemies, and to Love them that hated him; it is reasonable +to think, that this Clashing between Nature and Principle would +perplex him, and himself stand in Need of good Advice, what to do in +this Dilemma. If in this Case, the Clergyman, who first preached to +him the Purity of the Christian Religion, and the Severity of its +Morals, and whom he often went to hear, should persist in the same +Sentiments; and, continuing to recommend to him the Doctrine of Peace, +make Use of all the Arguments, which the Gospel could furnish him +with, either to warn him against Anger and all sinful Passions, Malice +of Heart, Hatred and Resentment; or to exhort him to Fortitude in +Afflictions, Heroick Patience in Sufferings, and on all Emergencies an +entire Resignation to the Will of God; If, I say, the Clergyman I +mention'd should do this, whatever might be the Success he did it +with, he would have acted the good Shepherd, and his Sermons could +never be made a Handle of for War or Rebellion. But if instead of it, +he should seem to approve of the other's Anger, and, to justify it, +enter into the Merits of the Cause; if he should endeavour to +demonstrate, that all Ceremonies of Human Invention were +superstitious, and that Kneeling down, where there were Pictures and +Sculpture, was a manifest Token of Idolatry; if after this, by an easy +Transition, he should go over to the _Old Testament_, expatiate on the +Second Commandment, and produce several Instances of God's Vengeance +on Idolaters, and the utter Destruction, that had often been brought +upon them by God's own People, fighting under his Banner, and acting +by his special Commission; If a Preacher should do this, and have +Mischief in his Heart, it would not be difficult for him insensibly to +mislead his Hearers, extinguish their Charity, and, working upon the +Passions, make a sincere Man, who had really been ill treated, mistake +in his own Breast the Spirit of Revenge for Religious Zeal, and, to +maintain the Truth of the Gospel, act directly contrary to the +Precepts of it. And the more regular the Life was of such a Divine, +and the greater the Austerity of his Manners, the fitter Instrument +would he be to sow Sedition, enflame an Audience, and make Tools of +them for the Ambitious. + +Hor. The First you have made out beyond my Expectations; but it has +been at the Expence of your Revolution-Principles; I hope you'll never +take them up again. + +Cleo. I hope I shall have no Occasion for it: but what I have advanced +has Nothing to do with the Controversy you point at. The illegal Sway +of Magistrates is not to be justified from the Gospel, any more than +the Resistance of the People. Where Two Parties quarrel, and open +Animosities are to be seen on both Sides, it is ridiculous for either +to appeal to the Gospel. The Right, which Princes have to enjoy their +Prerogative, is not more divine, than that which Subjects have to +enjoy their Privileges; and if Tyrants will think themselves more +justifiable before God than Rebels, they ought first to be satisfied, +that Oppression is less heinous in his Sight than Revenge. + +Hor. But No body owns himself to be a Tyrant. + +Cleo. Nor did ever any Malecontents own themselves to be Rebels. + +Hor. I can't give this up, and must talk with you about it another +Time. But now I long to hear you demonstrate the Second of your +Assertions, and make that as evident to me, as you have done the +First. + +Cleo. I'll endeavour it, if you'll give me Leave, and can have but +Patience to hear me, for you'll stand in Need of it. + +Hor. You are to prove, that Acts of Devotion, and an outward Shew of +Religion, may make an Army Victorious, tho' the General was an +_Atheist_, the Clergy were Hypocrites, and the Generality of the Men +wicked Livers. + +Cleo. A little more Accuracy, if you please. I said, that they might +do vast Service for the obtaining of Victory; the Service I mean, +consists in rousing the Courage of the Men, and throwing them into an +Enthusiasm, that shall dissipate their Fears, and make them despise +the greatest Dangers. There is no greater Art to make Men fight with +Obstinacy, than to make them trust to, and rely with Confidence on the +Assistance of the invisible Cause, they Fear. + +Hor. But how can wicked Men be made to do this? What Reasons can they +be furnish'd with, to hope for the Assistance of Heaven? + +Cleo. If you can assure Men of the Justice of their Cause, and render +that evident and unquestionable, the Business is done, and their own +Wickedness will be no Obstacle to it. Therefore this, you see, is the +Grand Point, which Priests have ever labour'd to gain among Fighting +Men in all Countries and in all Ages. How immensely soever they have +differ'd from one another in Religion and Worship, in this they have +all agreed. We were speaking, you know, of _Cromwell's_ Army; do but +recollect what you have heard and read of those Times, and you'll +find, that the Notions and Sentiments, that were industriously +instill'd into the minds of the soldiers, had a manifest tendency to +obtain this end, and that all their preaching and praying were made +serviceable to the same purpose. The _Credenda_, which the whole army, +and every individual were imbued with, even by the most moderate of +their preachers, were generally these: that the King gave ear to his +evil counsellours; that he was govern'd by his Queen, who was a rank +Papist, bigotted to her own superstition; that all his ministers were +wicked men, who endeavour'd to subvert the constitution, and aim'd at +nothing more than to render him absolute, that by his arbitrary power +they might be skreen'd from justice, and the resentment of an injured +nation: that the bishops were in the same interest; that, tho' they +had abjured the Pope's supremacy, and found fault with the luxury of +the court of _Rome_, they wanted as much to lord it over the laity +themselves, and were as fond of worldly honour, power, and authority, +of pomp and splendour, and a distinguish'd manner of living, as any +Popish prelates: that the worship of the church of _England_ was above +half Popery; that most of the clergy were idle drones, who lived upon +the Fat of the Land, and perverted the End of their Function: That by +this Means Religion it self was neglected, and, instead of it, Rights +and Ceremonies were obstinately insisted upon, that were notoriousy +borrow'd from the Heathen and Jewish Priests. That preaching +Non-resistance was justifying Tyranny, and could have no other Meaning +than to encourage Princes to be wicked, and tie the Peoples Hands, +whilst they should have their Throats cut: That in Pursuance of this +Doctrine, He, who should have been the Guardian of their Laws, had +already trampled upon them and broken his Coronation-Oath, and, +instead of being a Father to his People, had openly proclaim'd himself +their Enemy, invited, a Foreign Force into the Land, and was now +actually making War against the Parliament, the undoubted +Representatives of the Nation. Whilst these Things were said of the +Adverse Party, their own was extoll'd to the Skies; and loud Encomiums +were made on the Patriotism of their Superiours, the Sanctity and +Disinterestedness as well as Wisdom and Capacity of those Asserters of +Liberty, who had rescued them from Bondage. Sometimes they spoke of +the Care, that was taken of Religion, and a Pains-taking Ministry, +that preach'd not themselves but _Christ_, and, by their Example as well +as Precept, taught the Purity of the Gospel, and the strict Morality +that is contain'd in it, without Superstition or Allowances to please +Sinners: At others, they represented to their Hearers the exemplary +Lives of the Generals, the Sobriety of the Soldiers, and the Goodness +and Piety, as well as Zeal and Heroism of the whole Army. + +Hor. But what is all this to what you was to prove? I want to know the +vast Service an outward Shew of Religion can be of to wicked Men, for +the obtaining of Victory: When shall I see that? + +Cleo. Presently; but you must give me Leave to prove it my own Way. In +what I have said hitherto, I have only laid before you the Artifice, +which Every body knows was made Use of by the _Roundheads_ haranguing +their own Troops, to render the _Cavaliers_ and the King's Cause odious +and detestable to them on the one Hand, and to make them, on the +other, have an high Opinion of their own, and firmly believe, that God +could not but favour it. Now let us call to Mind the Situation of +Affairs in the Times I speak of, and the Politicks of those, who +opposed the King, and then consider, what a crafty designing General +ought to have done to make the most of the Conjuncture he lived in, +and the Zeal and Spirit that were then reigning among the Party he was +engaged in; if he had Nothing at Heart, but to advance, _per fas aut +nefas_, his own worldly Interest and his own Glory: In the First Place, +it would never have been believed that the _Presbyters_ were in Earnest, +who found Fault with and rail'd at the Luxury and loose Morals, as +well as Laziness of the National Clergy, if they had not been more +diligent in their Calling, and led stricter Lives themselves. This +therefore was complied with, and the dissenting Clergy took vast Pains +in Praying and Preaching without Book for Hours together, and +practis'd much greater Self-denial, at least to outward Appearance, +than their Adversaries. The Laity of the same Side, to compass their +End, were obliged to follow the Example of their Teachers in Severity +of Manners, and Pretences to Religion: Accordingly they did, at least +well enough, you see, to acquire the Name of the Sober Party. + +Hor. Then you must think, that they had none but Hypocrites among +them. + +Cleo. Indeed I don't; but I believe, that most of the Ring-leaders who +began the quarrel with the King had Temporal Advantages in View, or +other private Ends to serve, that had no Relation either to the +Service of God or the Welfare of the People; and yet I believe +likewise, that many sincere and well-meaning Men were drawn into their +Measures. When a Reformation of Manners is once set on Foot, and +strict Morality is well spoken of, and countenanc'd by the better Sort +of People, the very Fashion will make Proselytes to Virtue. Swearing +and not Swearing in Conversation depend upon Mode and Custom. Nothing +is more reasonable, than Temperance and Honesty to Men that consult +their Health and their Interest; where Men are not debarr'd from +Marriage, Chastity is easily comply'd with, and prevents a Thousand +Mischiefs. There is Nothing more universal than the Love of Liberty; +and there is Something engaging in the Sound of the Words. The Love of +one's Country is natural and very bad Men may feel it as warm about +them, as very good Men; and it is a Principle, which a Man may as +sincerely act from, who Fights against his King, as he who Fights for +him. But these sincere and well-meaning People, that can pray and +fight, sing Psalms and do Mischief with a good Conscience, may in many +Respects be Morally good, and yet want most of the Virtues, that are +peculiar to Christianity, and, if the Gospel speaks Truth, necessary +to Salvation. A Man may be continent and likewise never drink to +Excess, and yet be haughty and insupportable in his Carriage, a +litigious Neighbour, an unnatural Father, and a barbarous Husband. He +may be just in his Dealings, and wrong No body in his Property, yet he +may be full of Envy, take Delight in Slander, be revengeful in his +Heart, and never known to have forgiven an Injury. He may abstain from +Cursing and all idle as well as prophane Swearing, and at the same +Time be uncharitable and wish Evil to all, that are not of his +Opinion; nay, he may mortally hate, and take Pleasure in persecuting +and doing Mischief to, all those who differ from him in Religion. + +Hor. I see plainly now, how Men may be sincere in their Religion, and +by Art be made to act quite contrary to the Precepts of it: And your +Manner of accounting for this, does not only render the Sober Party +less odious, than the Orthodox have represented them; but there is +likewise greater Probability in it, than there is in what they +generally say of them: For that an Army of a great many Thousand Men +should consist of None but Hypocrites, who yet should fight well, is +an inconceivable Thing. But what is it you would say of the General? + +Cleo. I would shew you, how an obscure Man, of an active Spirit and +boundless Ambition, might raise himself among such a Set of People to +the higher Post; and having once got the Supreme Command of the Army, +what Method, and what Arts it is most probable he would make Use of to +model such Troops to his Purpose, and make them serviceable to the +Advancement of his own Greatness. + +Hor. But remember he must be an _Atheist_. + +Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, +he shall have no Religion or Conscience; fear neither God nor Devil, +and not believe either a Providence in this World, or any Thing that +is said of another: But he must be a great Genius, daring to the +highest Degree, indefatigable, supple to his Interest, and ready as +well as capable to act any Part, and put on any Disguise, that shall +be required to serve or promote it. Every brisk, forward Man, who +pretends to an extraordinary Zeal for his Party, and the Cause he is +engaged in, and who shews Eagerness for Action, and behaves with +Intrepidity in Danger, cannot remain long unknown, where Men have +frequent Opportunities of signalizing themselves. But if he be +likewise a Man of Sense, who understands his Business, and has Conduct +as well as Courage, he can't fail of Preferment in an Army, where the +Interest of the common Cause is taken Care of. If he serves among +_Puritans_, who pretend to a stricter Morality, and to be more religious +than their Neighbours, and himself is an artful Man, as soon as he is +taken Notice of, he'll fall in with the Cant in Fashion, talk of Grace +and Regeneration, counterfeit Piety, and seem to be sincerely Devout. +If he can do this well, put on a sanctify'd Face, and abstain from +being openly vicious, it is incredible what Lustre it will add to the +Rest of his Qualifications, in such a Conjuncture: And if moreover he +is a Man of Address, and can get the Reputation of being disinterested +and a Soldier's Friend, in a short Time he'll become the Darling of +the Army; and it would hardly be safe long to deny him any Post, he +can reasonably pretend to. In all Wars, where the contending Parties +are in good Earnest, and the Animosities between them run high, +Campaigns are always active, and many brave Men must fall on both +Sides; and where there should be much Room for Advancement, it is +highly probable, that such a Man as I have describ'd, if at his first +setting out he was Captain of Horse, and had raised an entire Troop at +his own Charge, should in a few Years come to be a General Officer, +and of great Weight in all Councils and Debates. Being thus far +preferr'd, if he would make the most of his Talents, he might be of +infinite Service to his Party. An aspiring Man, whose grand Aim was to +thrive by Hypocrisy, would study the Scripture, learn the Languages of +it, and occasionally mix it with his Discourse. He would cajole the +Clergy of his Party, and often do good Offices to those of them that +were most popular. A Man of his Parts would preach _ex tempore_ himself, +and get the Knack of Praying for as many Hours as there should be +Occasion. Whoever is well skill'd in these Exercises may counterfeit +Enthusiasm when he pleases, and pretend on some Emergencies to receive +Directions from God himself; and that he is manifestly influenc'd by +his Spirit. A General Officer, who has once got this Reputation, may +carry almost any Thing; for Few that are wise will venture to oppose +what such a Man, pretending to have sought the Lord, declares to be +his Opinion. Whatever Victories might be obtain'd, and in all +Successes under his Command, a skilful Hypocrite would make a Shew of +Modesty, refuse to hear the Praises that are his due, and seem with +great Humility to give all the Glory to God only; not forgetting, at +the same Time, to flatter the Pride of his Troops, highly to commend +and magnify, first the Goodness and Bravery of the Soldiers, and then +the Care and Vigilance of the Officers under him. To be well serv'd, +he would reward Merit, punish and discountenance Vice, always speak +well and magnificently of Virtue, and seem to be just himself. But as +to Christianity it self, he would not suffer any Thing to be taught of +it, that could interfere with the Principle of Honour, or any of the +Artifices to keep up the Ill Will, and Hatred which military Men are +to be inspired with against their Enemies. The Christian Duties, which +he would chiefly take Care of and see perform'd, would be outward Acts +of Devotion, and that Part of Religion which is easily comply'd with, +and yet taken Notice of by all the World; such as frequent Prayers, +long and pathetick Sermons, singing of Psalms, and the keeping of the +Sabbath with great Strictness; all which Men may assist at and employ +themselves in, tho' their Hearts are otherwise engag'd. It is certain, +that a Man of vast Parts and superlative Ambition might, by the Divine +Permission, perform, take Care of, and compass all this, tho' he was +an _Atheist_; and that he might live and die with the Reputation of a +Saint, if he was but circumspect and wise enough to conceal himself so +entirely well, that no Penetration or Watchfulness of Mortals could +ever discover his real Sentiments. There is no Atchievement to be +expected from Soldiers, which they would not perform for such a +General; and his Name would be sufficient to fill the greatest +Profligate in an Army with a Religious Enthusiasm, if he disbelieved +not an invisible Cause. + +Hor. There lies the Difficulty; it is that which I cannot comprehend. + +Cleo. Wickedness, I have hinted to you before, is no Bar to +Superstition; and a great Profligate may at the same Time be a silly +Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense +and Virtue could not be influenc'd or affected by. It is easily +imagin'd, that in such an Army, under such a General as I have been +speaking of, the Men would be kept under strict Discipline; and that +they would not only be compell'd, whether they would or not, to assist +at all their Exercises of outward Devotion and Publick Worship; but +likewise that the loosest Livers among them should be obliged to be +more cautious and circumspect in their Behaviour, than Soldiers +generally are. Now suppose a Man so wicked, that, tho' he has no Doubt +of Future State, the Belief of Rewards and Punishments in another +World made no impression upon him; but that he indulged every vicious +Inclination as far as he dared, lay with every Woman that would let +him, and got drunk as often as he could get an Opportunity to do it; +one that would stick at Nothing, rob or steal, kill a Man that should +anger him, if he was not with-held by the Law, and the Fear of +Temporal Punishment: Suppose likewise, that this was one of the lowest +Mob, who being in Want, and too lazy to work, should lift himself in +some Regiment or other of this Army. There is no Doubt, but this Man +would be forc'd immediately to have a greater Guard upon his Actions, +and reform, at least outwardly, more than would suit with his +Inclinations, and therefore it is not unlikely, that, what Duties +soever he might comply with, and whatever Appearance he might make +among the Rest, in his Heart he should remain the same he was before. +Yet notwithstanding all this, in a little Time he might make a very +good Soldier. I can easily conceive, how the Wearing of a Sword and +Regimental Cloaths, and always conversing with resolute and well +disciplin'd Men, among whom Arms and Gallantry are in the highest +Esteem, might so far encrease a wicked Fellow's Pride, that he should +wish to be brave, and in a few Months think Nothing more really +dreadful, than to be thought a Coward. The Fear of Shame may act as +powerfully upon bad Men, as it can upon good; and the Wickedness of +his Heart would not hinder him from having a good Opinion of himself, +and the Cause he served; nor yet from hating his Enemies or taking +Delight in destroying, plundering, and doing all Manner of Mischief. + +Hor. But having no Regard to Godliness or Religion, it is impossible, +that he should be influenc'd or affected by the Prayers or other +Exercises of Devotion, which he might assist at and which, in all +Probability, he would never come near, unless he was compell'd to it. + +Cleo. I don't suppose, that he would be influenced or affected by them +at all himself; but he might easily believe, that others were. I take +it for granted, that in such an Army there might have been Abundance +of well-meaning Men, that were really honest, and sincere in their +Religion, tho' they had been misled in what concern'd the Duties of +it. From the Behaviour of these, and the Imitation of others, from the +Exemplary Lives, which our Reprobate should see among them, and the +establish'd Reputation of so many Men of Honour, he would have all the +Reason in the World to think, that at least the greatest Part of them +were in good Earnest; that they relied upon God; and that the fervent +Zeal, with which they seem'd to implore his assistance, was real and +unfeign'd. All wicked Men are not inflexible; and there are great +Sinners, whom this Consideration would move to the quick; and tho' +perhaps it would not be of Force enough to reclaim them, there are +many, who, by means of it, would be made to relent, and wish that they +were better. But I don't want this help; and we'll suppose our +Profligate such a stubborn Wretch, and so obstinately vicious, that +the most moving Discourses, and the most fervent Prayers, tho' he is +forc'd to assist at them, have not the least Power to make him reflect +either on his Sins or his Duty; and that notwithstanding what he hears +and sees of others, his Heart remains as bad as ever, and himself as +immoral as he dares to be for Fear of his Officers. We'll suppose, I +say, all this; but as it is taken for granted, that he believes the +World to be govern'd by Providence ----. + +Hor. But why should that be taken for granted, of a fellow so +thoroughly wicked? + +Cleo. Because it is included in his Belief of a Future State, which, +in his Character, I supposed him not to doubt of. + +Hor. I know it; but what Reason had you to suppose this at First, in a +Man who never gave any Signs, nor ever did insinuate, for ought you +know, that he had such a Belief? + +Cleo. Because he never gave any Signs to the contrary; and in a +Christian Country, I suppose all Men to believe the Existence of a God +and a Future State, who, by speaking or writing, never declared, that +they did not. Wickedness consisting in an unreasonable Gratification +of every Passion that comes uppermost, it is so far from implying +Unbelief, or what is call'd Atheism, that it rather excludes it. +Because the Fear of an invisible Cause is as much a Passion in our +Nature, as the Fear of Death. I have hinted to you before, that great +Cowards, whilst they are in Health and Safety, may live many Years +without discovering the least Symptom of the Fear of Death, so as to +be visibly affected by it; but that this is no Sign, that they have it +not, is evident when they are in Danger. It is the same with the Fear +of an invisible Cause; the one is as much born with us as the other, +and to conquer either, is more difficult than is easily imagin'd. The +Fear of an invisible Cause is universal, how widely soever men may +differ in the worship of it; and it was never observed among a +Multitude, that the worst were more backward than the best in +believing whatever from their Infancy they had heard concerning this +invisible Cause; how absurd or shocking soever that might have been. +The most Wicked are often the most Superstitious, and as ready as any +to believe Witchcraft, consult Fortune-tellers, and make Use of +Charms. And tho' among the most brutish Part of the Mob, we should +meet with Some, that neither pray nor pay Worship to any Thing, laugh +at Things sacred, and openly disclaim all Religion, we could have no +Reason to think, even from these, that they acted from Principles of +Infidelity, when from their Behaviour and many of their Actions, it +should be manifest, that they apprehended Something or other, that +could do them Good or Hurt, and yet is invisible. But as to the vilest +Reprobates among the Vulgar, from their very Curses and the most +prophane of their Oaths and Imprecations, it is plain, that they are +Believers. + +Hor. That's far fetch'd. + +Cleo. I don't think so. Can a Man with himself damn'd, without +supposing, that there is such a Thing as Damnation. Believe me, +_Horatio_, there are no _Atheists_ among the Common People: You never knew +any of them entirely free from Superstition, which always implies +Belief: and whoever lays any Stress upon Predictions, upon good or bad +Omens; or does but think, that some Things are lucky and others +unlucky, must believe, that there is an over-ruling Power, which +meddles with, and interferes in Human Affairs. + +Hor. I must yield this to you, I think. + +Cleo. If then our wicked, obdurate Soldier believes, that there is a +God, and that the World is govern'd by Providence, it is impossible, +when Two Armies are to engage, but he must think, that it is very +material, and a Thing of the highest Importance, which of them God +will be pleas'd to favour, and wish with all his Heart, that Heaven +would be of his Side. Now, if he knows that the Troops, he serves +among, have gain'd several Advantages over their Enemies, and that he +has been an Eye-witness of this himself, he must necessarily think, +that God has a greater Regard to them, than he has to those that are +beaten by them. It is certain, that a Man, who is strongly persuaded +of this, will be more undaunted, and with the Same Degree of Skill, +Malice and Strength, fight better than he could do, if he believ'd the +Contrary. It is evident then, that the most abandon'd Rascal in a +Christian Army may be made a valuable Man on the Score of Fighting, as +soon as he can be persuaded, that God takes his Part, tho' he never +made any further Reflection: But it is inconceivable, that a Man +should firmly believe what I have said without reflecting one Time or +other on what might be the Cause of this particular Favour, this +visible Assistance of Heaven; and if ever he did, could he help +thinking on the Preaching and Praying, which he was daily present at; +and would he not be forced from all the Circumstances to believe, that +those Things were acceptable to God; and conclude upon the whole, that +those Religious Exercises were a proper Means to obtain God's +Friendship? Would he not be very much confirm'd in this Opinion, if he +saw or but heard of credible People, that, in the Enemy's Army, the +men were more cold and remiss in their Worship, or at least, that they +made a less outward Shew of Devotion, which is all that he should be +able to judge by? + +Hor. But why should you think, that such an abandon'd, obdurate +Fellow, as you have supposed him to be, should ever trouble his Head +with the Difference in Worship between one Army and another, or ever +think at all on any Thing relating to Devotion? + +Cleo. Because it would be impossible for him to help it. I have not +supposed, that he was either Deaf or Blind: The Things I named, and +which I imagin'd he would be forc'd to believe, would be run in his +Ears, and repeated to him over and over from every Quarter: The +Soldiers would be full of them; the Officers would talk of them. He +would be present at the solemn Thanksgivings, they paid to Heaven. The +Preachers would often be loud in commending the Godliness as well as +Bravery of the Army, and roar out the Praises of their General, that +sanctify'd Vessel, whom they would call a _Gideon_, a _Joshua_, a _Moses_, +that glorious Instrument, which God had raised and made Use of to +rescue his Church from Idolatry and Superstition, and his Saints from +Tyranny and Oppression. They would exclaim against the Wickedness and +Immorality of their Enemies, inveigh against Lawn-Sleeves and +Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, +the Priests of _Baal_, and assure their Hearers, that the Lord hated the +_Cavaliers_; that they were an Abomination to him, and that he would +certainly deliver them into the Hands of his chosen People. When a Man +is obliged to hear all this, and sees moreover the Spirit and Alacrity +that is raised in his Comrades after a moving extemporary Prayer, the +real Enthusiasm the Men are thrown into by the Singing of a Psalm, and +the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to +be Faithful and Sincere, as well as Resolute and Daring. When Man, I +say, such a one as I have describ'd, should be forc'd to hear and see +all this, it would hardly be possible for him, not to believe, in the +first Place, that God actually assisted this Army; and in the Second, +that the Means, by which that Assistance was procured, were the +Strictness of the Discipline and the Religious Duties, that were +observed in it; tho' he himself should never Join in the one, or +Submit to the other, but against his Will, and with the utmost +Reluctancy. I am persuaded, that such an Opinion, well rivetted in a +Man, would, in such an Army as I am speaking of, be of vast Use to him +in all Adventures and Expeditions of War; and that, if he was fit at +all to be made a soldier, it would in the Day of Battle inspire him +with a Confidence and Undauntedness, which the same man could never +have acquired, _Caeteris Paribus_, if he had served among other troops, +where Divine Worship had been little insisted upon, or but slightly +perform'd. And if this be true, I have proved to you, that Acts of +Devotion, and an outward Shew of Religion, may be serviceable to the +greatest Profligate for the obtaining of Victory, tho' the General +should be an _Atheist_, most of the Clergy Hypocrites, and the greatest +Part of the Army wicked Men. + +Hor. I can see very well the Possibility, that a few Profligates, +among a great many others, that were not so, might be kept in Awe by +strict Discipline, and that Acts of Devotion might be serviceable even +to those, who were present at them against their Wills. But this +Possibility is only built upon a Supposition, that the Rest of the +Army should be better disposed: For if the Generality of them were not +in Earnest, you could have no outward Shew of Religion; and the Things +which you say the obdurate wretch should be forced to hear and see, +could have no Existence. No Preaching or Praying can be moving to +those, that are harden'd and inattentive; and no Man can be thrown +into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal +and Joy in any Part of Divine Worship, unless they give Heed to it, +and are really Devout. + +Cleo. I am glad you start this Objection; for it puts me in Mind of +Something, that will serve to illustrate this whole Matter, and which, +if you had not mention'd this, I should have had no Opportunity to +speak of. I took for granted, you know, that in the Quarrel between +King and the People, there had been many honest well meaning Men, +among the Sober Party, that by Artifice were drawn into the Measures +of cunning Hypocrites, who, under specious Pretences, carried on the +Rebellion with no other View than their own Advantage. But if you +recollect what I said then, you'll find, that many of those honest +well-meaning Men might have been very bad Christians. A Man may be a +fair Dealer, and wish well to his Country, and yet be very wicked in +many other Respects. But whatever Vices he may be guilty of, if he +believes the Scriptures without Reserve, is sorry for his Sins, and +sometimes really afraid, that he shall be punish'd for them in another +World, he is certainly sincere in his Religion, tho' he never mends. +Some of the most wicked in the World have been great Believers. +Consider all the Money, that has been given to pray Souls out of +Purgatory, and who they were, that left the greatest Legacies to the +Church. The Generality of Mankind believe what they were taught in +their Youth, let that be what it will, and there is no Superstition so +gross or absurd, nor any Thing so improbable or contradictory in any +Religion, but Men may be sincere in the Belief of it. What I say all +this for is to shew you, that an honest well-meaning Man may believe +the Bible and be Sincere in his Religion, when he is yet very remote +from being a good Christian. What I understand then by Sincere is +evident: Now give me Leave to tell you what I mean by Wicked, and to +put you in Mind of what I have said of it already; _viz_ that I gave +that Name to those, _who indulge their Passions as they come uppermost, +without Regard to the Good or Hurt, which the Gratification of their +Appetites may do to the Society_. But all wicked Men are not equally +neglectful of Religious Duties, nor equally inflexible; and you won't +meet with one in a Hundred so stubborn and averse to all Sense of +Divine Worship, as I have supposed our Profligate to be. My Reason for +drawing so bad a Character, was to convince you, that, if an outward +Shew of Religion could be made serviceable to the most stubborn +Reprobate, it could never fail of having a good Effect upon all +others, that should be more relenting, and assist at it with less +Reluctancy. Few Men are wicked for Want of good Will to be better: The +greatest Villains have Remorses; and hardly any of them are so bad, +that the Fear of an invisible Cause and future Punishment should never +make any Impression upon them; if not in Health, at least in Sickness. +If we look narrowly into the Sentiments, as well as Actions even of +those that persist in evil Courses for many Years, and spend their +whole Lives in Debaucheries, we shall hardly ever find, that it is +because they are obstinately bent to be Wicked; but because they want +either the Power to govern their Passions, or else the Resolution to +set about it; that they have often wish'd, that they could lead better +Lives; that they hope, God will forgive them; and that Several Times +they have fix'd a Time for their Repentance, but that always Something +or other interven'd, that has hinder'd them, till at last they died +without having ever met with the Opportunity they wish'd for. Such Men +as these perhaps would never go to Prayers, or to hear a Sermon as +long as they lived, if they could help it: But most of them, if they +were forc'd to it, would behave very well, and actually receive +Benefit from being there; especially in Armies, where Nothing being +less wanted than contrite Hearts and broken Spirits, Nothing is +mention'd that is mortifying, or would depress the Mind; and if ever +any thing melancholy is slightly touch'd upon, it is done with great +Art, and only to make a Contrast with something reviving, that is +immediately to follow, which will flatter their Pride, and make them +highly delighted with themselves. All Exhortations to Battle should be +chearful and pleasing. What is required of the Men, is, that they +should Fight undauntedly and obstinately. Therefore all Arts are made +use of to raise and keep up their Spirits on the one Hand, and their +Hatred to their Enemies on the other. To dissipate their Fears, they +are assured of the Justice and Goodness of their Cause, that God +himself is engaged, and his Honour concern'd in it; and that +therefore, if they can but shew Zeal enough for him, and are not +wanting to themselves, they need not doubt of the Victory. + +Hor. It is amazing, that Believers, who are so conscious of their own +Wickedness, should be so easily persuaded, that God would do any Thing +in their Favour. + +Cleo. The great Propensity we have in our Nature to flatter our +selves, makes us easy Casuists in our own Concerns. Every body knows, +that God is merciful, and that all Men are Sinners. The Thought of +this has often been a great Comfort to very bad Livers, especially if +they could remember, that ever they wish'd to be better; which, among +Believers, there is not One in a Hundred, but can. This good +Disposition of Mind a wicked Man may make a notable Construction of, +and magnify the Merit of it, till the Reflection of it is sufficient +to make his Conscience easy, and he absolves himself without the +Trouble of Repentance. I can easily conceive, how one of the Vulgar, +no better qualify'd, may assist at Publick Worship with Satisfaction, +and even Pleasure; if Preaching and Praying are managed in the Manner +I have hinted at: And it is not difficult to imagine, how by a little +paultry Eloquence, and Violence of Gestures, a Man in this Situation +may be hurried away from his Reason, and have his Passions so artfully +play'd upon; that feeling himself thoroughly moved, he shall mistake +the Malice of his Heart, and perhaps the Resentment of a great Wound +received, for the Love of God and Zeal for Religion. There is another +Class of wicked Men, that I have not touch'd upon yet; and of which +there would always be great Numbers among such Troops as we have been +speaking of, _viz._ Soldiers of the Sober Party, where Swearing, +Prophaneness, and all open Immorality are actually punish'd; where a +grave Deportment and strict Behaviour are encouraged, and where +Scripture-Language and Pretences to Holiness are in Fashion; in an +Army of which the General is firmly believed to be a Saint, and acts +his part to Admiration. + +Hor. It is reasonable to think, I own, that in such an Army, to one +sincere Man, there would always be three or four Hypocrites; for these +I suppose are the Class you mean. + +Cleo. They are so. And considering, that, to save Appearances, +Hypocrites are at least as good as the sincere Men I have spoken of, +it is impossible, that there should not be a great Shew of Religion +among them, if there were but eight or ten of them sincere in every +Hundred: And where such Pains should be taken to make the Men seem to +be Godly; and this Point of outward Worship should be labour'd with so +much Diligence and Assiduity, I am persuaded, that many even of those, +who should be too wicked to be Hypocrites, and to counterfeit long, +would sometimes, not only pray in good Earnest, but likewise, set on +by the Examples before them, be transported with real Zeal for the +Good of their Cause. + +Hor. There is no Doubt but Enthusiasm among a Multitude is as catching +as Yawning: But I don't understand very well what you mean by too +wicked to be Hypocrites; for I look upon them to be the worst of all +Men. + +Cleo. I am very glad you named this. There are two Sorts of +Hypocrites, that differ very much from one another. To distinguish +them by Names, the One I would call the Malicious, and the Other the +Fashionable. By malicious Hypocrites, I mean Such as pretend to a +great Deal of Religion, when they know their Pretensions to be false; +who take Pains to appear Pious and Devout, in order to be Villains, +and in Hopes that they shall be trusted to get an Opportunity of +deceiving those, who believe them to be sincere. Fashionable +Hypocrites I call those, who, without any Motive of Religion, or Sense +of Duty, go to Church, in Imitation of their Neighbours; counterfeit +Devotion, and, without any Design upon others, comply occasionally +with all the Rites and Ceremonies of Publick Worship, from no other +Principle than an Aversion to Singularity, and a Desire of being in +the Fashion. The first are, as you say, the worst of Men: but the +other are rather beneficial to Society, and can only be injurious to +themselves. + +Hor. Your Distinction is very just, if these latter deserve to be +call'd Hypocrites at all. + +Cleo. To make a Shew outwardly of what is not felt within, and +counterfeit what is not real, is certainly Hypocrisy, whether it does +Good or Hurt. + +Hor. Then, strictly speaking, good Manners and Politeness must come +under the same Denomination. + +Cleo. I remember the Time you would by no Means have allow'd this. + +Hor. Now, you see I do, and freely own, that you have given me great +Satisfaction this afternoon; only there is one Thing you said five or +six Minutes ago, that has raised a Difficulty which I don't know how +to get over. + +Cleo. What is it, pray? + +Hor. I don't think we shall have Time ---- + +Cleo. Supper, I see, is going in. + + + + +The Fourth Dialogue Between Horatio and Cleomenes. + + +Horatio. I am glad my little Dinner pleased you. I don't love large +Pieces of Meat for a small Company; especially in warm Weather: They +heat the Room, and are offensive even upon a Side-board. + +Cleo. It was very handsome indeed; and _Horatio_ is elegant in every +Thing. Your Favours of Yesterday, your Coming without Form, was so +engaging, that I was resolved to repay the Compliment without Delay. + +Hor. Assure your self, that your Payment is not more prompt, than it +is welcome. + +Cleo. I know no higher Enjoyment, than that of your Friendship. But +pray, what was the Difficulty you hinted at last Night, when Supper +broke off our Discourse? + +Hor. When you spoke of Preaching and Praying in Armies, you said, that +Nothing was ever mention'd to them, that was mortifying, or would +depress the Mind. I had heard the same from you in Substance more than +once before; and I own, that the Nature of the Thing seems to require, +that Soldiers should be indulg'd in their Pride, and that all +Exhortations to Battle should be cheerful and pleasing. But the last +Time you was speaking of this, I recollected what I had read of the +Solemn Fasts, that were so frequently observed in Oliver's Days; and +presently I was puzled, and no ways able to account for the Usefulness +of them in War, by the System which you had made appear to be very +rational. The Fact it self, that _Cromwell_ appointed many Days of +Fasting and Humiliation, and made them be strictly kept, is +undeniable; but it is impossible, they should promote Chearfulness; +and what Purpose they could have been made to serve, that was not +religious, I can not conceive. The mechanical Effect, which Fasting +can have upon the Spirits, is to lower, flatten, and depress them; and +the very Essence of Humiliation is the Mortification of Pride. You +have own'd, that _Cromwell_ understood Human Nature, and was a crafty +Politician; but you would never allow, that he had the least Intention +of promoting Piety, or rendring his Men good Christians. + +Cleo. The Objection you have started seems to be of great Weight at +first View; but if we look more narrowly into it, and examine this +Affair, as we have done some other Things, the Difficulty you labour +under will soon disappear. From the Nature of Man and Society it must +follow, that whatever particular Vices may be more or less predominant +in different Climates and different Ages, Luxury and Pride will always +be reigning Sins in all civiliz'd Nations: Against these two stubborn, +and always epidemic Maladies, the great Physician of the Soul has, in +his Gospel Dispensation, left us two sovereign Remedies, Fasting and +Humiliation; which, when rightly used, and duely assisted with the Exercise +of Prayer, never fail to cure the Diseases I named in the most desperate +Cases. No method likewise is more reasonable; for, tho' _Jesus Christ_ +had not recommended it himself, it is impossible to think on any +Prescription, more judiciously adapted to an Ailment, than Fasting and +Humiliation, accompany'd with fervent Prayer, are to Luxury and Pride. +This is the Reason, that in private as well as public Disasters, and +all Adversities in which is was thought that the divine Anger was +visible, all Believers in _Christ_ have, ever since the Promulgation of +the Gospel, made use of the aforesaid Remedies, as the most proper +Means to obtain Pardon for their Offences, and render heaven +propitious to them. All Magistrates likewise, where the Christian +Religion has been national, have in general Misfortunes and all great +Calamities (whenever they happen'd) appointed Days to be solemnly +kept, and set aside for Prayer, for Fasting and Humiliation. If on +these Days Men should be sincere in their Devotion; if a pains-taking +Clergy, of Apostolic Lives, on the one Hand, should preach Repentance +to their Hearers, and shew them the Difference between the temporal +Evils, which they complain'd of, tho' they were less afflicting than +they had deserv'd, and the eternal Miseries, which impenitent Sinners +would unavoidably meet with, tho' now they thought little of them; if +the Hearers, on the other, searching their Consciences without +Reserve, should reflect upon their past Conduct; if both the Clergy +and the Laity should thus join in religious Exercises, and, adding +real Fasting to ardent Prayer, humble themselves before the Throne of +Mercy, with Sorrow and Contrition; if, I say, the Days you speak of +were to be spent in this Manner, they would be of use in no War, but +against the World, the Flesh, or the Devil, the only Enemies a +Christian Hero is not oblig'd to love, and over which the Triumph is +the darling Object of his Ambition, and the glorious End of his +Warfare. On the Contrary, such Fast-days would be hurtful to a +Soldier, in the literal Sense of the Word, and destructive to the +Intentions of all Armies; and I would as soon expect from them, that +they should turn Men into Trees or Stones, as that they should inspire +them with martial Courage, or make them eager to fight. But skilful +Politicians make an Advantage of every Thing, and often turn into +useful Tools the seeming Obstacles to their Ambition. The most +resolute Unbeliever, if he is a good Hypocrite, may pretend to as much +Superstition and hold Fear, as the most timorous Bigot can be really +possess'd with; and the First often gains his Point by making use of +the Religion of others, where the Latter is undone by being hamper'd +with his own. + +Hor. This was very evident in _Oliver Cromwel_ and King _James_ the +Second. But what would you infer from it in Relation to Fast-Days? + +Cleo. The most sacred Institutions of Christianity may, by the +Assistance of pliable Divines, be made serviceable to the most +anti-christian Purposes of Tyrants and Usuerpers: Recollect, pray, +what I have said concerning Sermons and Prayers, and what is done by +some Clergymen under Pretence of Preaching the Gospel. + +Hor. I do, and can easily see, how Preachers, by a small Deviation +from the Doctrine of Peace, may insensibly seduce their Hearers, and, +perverting the End of their Function, set them on to Enmity, Hatred, +and all Manner of Mischief: But I can't understand how Fasting and +Humiliation should further, or be made any ways instrumental to that +Design. + +Cleo. You have allow'd, that the Grand Point in Armies, and what has +been ever most labour'd among military Men, was to make them believe, +that Heaven, that is, the Deity they adore, was of their Side; and it +is certain, (as I have hinted before) that how widely soever Men had +differ'd in their Sentiments concerning the invisible Cause, or the +Worship it requires, they have all agreed in this; and the Use that +has been made of Religion in War has ever had a palpable Tendency this +way. The Word Fasting, indefinitely spoken, sounds very harshly to a +Man of a good Stomach; but, as practis'd religiously among +_Protestants_, it is hardly an Emblem of the Thing it self, and rather a +Joke than any grievous Penance: At least in _England_, by keeping a +Fast-Day, Men mean no more, than Eating their Dinners three or four +Hours later than they used to do, and perhaps no Supper that Night: +Which is a Piece of Abstinence, that is so far from being likely to +have an ill Effect upon the Strength or Spirits of Men in Health and +Vigour, that there is not One in Fifty, whom it will not render more +brisk and lively in the next Day. I speak of People that are not in +Want, and who, of dainty or courser Fate, eat as much much every Day +as their Appetite requires. As for Humiliation, it is a Word of +Course. Fast-Days, bar the Abstinence already mention'd, are kept no +otherwise, than the _Sunday_ is. In the Army of the Rebels, the +Chaplains perhaps preach'd and pray'd somewhat longer on those Days, +and read a few Chapters more in the Bible, than was usual for them to +do on a Sabbath-Day. But that was all. + +Hor. But you have allow'd, that many of the _Roundheads_ were sincere in +their Religion, and that most of the Soldiers, tho' they were bad +Christians, were still Believers. It is unreasonable to think, that +the Solemnity of those Days, and the continual Shew of Devotion they +were spent in, should have made no Impression upon a considerable Part +of such a Multitude, as you your self suppose their Army to have been. +Where a great Number of the Vulgar, who believe Hell-Torments and +Fire Everlasting, are forced to hear, first their Lives laid open, and +their Iniquities display'd, and, after that, all the terrible Things, +that the Parson can say of Eternal Misery, it is impossible, that many +of them should not be affected with Fear and Sorrow, at least for that +Time: However, this is beyond all Dispute, that the mildest +Remonstrances that can be made on that Head, will sooner dispose Men +to Melancholy, than they will to Chearfulness. + +Cleo. All this while you take that for granted, which I told you long +ago was notoriously false; _viz_. That in camps and Armies, the plain +Doctrine of _Christ_ is delivered without Disguise or Dissimulation: +Nay, I hinted to you just now, that if Repentance was preach'd among +Military Men, as might be expected from Christian Divines, Solders +would be in Danger of being spoil'd by it, and render'd unfit for +their Business. All knowing Clergymen, at first Setting out, suit +themselves and their Doctrine to the Occupations, as well as +Capacities of their Hearers: And as Court Preachers speak in Praise of +the Government, and applaud the Measures of it, shade the Vices of +Princes and their Favourites, and place their Merit in the handsomest +Light it can be seen in so Divines in Armies speak up for the Justice +of the Cause they are engaged in, and extol the Generals to the Skies; +cajole and curry Favour with the Troops, and flatter more particularly +the respective Regiments they belong to. There is not a Chaplain in an +Army, who is not perfectly well acquainted with the Duty of a Soldier, +and what is required of him. Therefore they preach Christianity to +them, as far as it is consistent with that Duty, and no farther. Where +they interfere, and are clashing with one another, the Gospel is set +aside. The Politician must have his Business done: Necessity is +pleaded, and Religion ever made to give Way to the Urgency of Affairs. +There is a vast Latitude in Preaching; and Clergymen often take great +Liberties: Being as much subject to Errour and Passion as other +People, they can give bad Counsel as well as good. Those, who are +pleas'd with a Government, we see, preach one way; and those who are +not, another. Above Half the Time of the last Reign, a considerable +Part of the _English_ Clergy exhorted their Hearers to Sedition, and in +a Contempt for the Royal Family, either openly or by sly Inuendo's, in +ever Sermon they preach'd: And every Thirtieth of _January_ The same +Church furnishes us with two contrary Doctrines: For whilst the more +prudent and moderate of the Clergy are shifting and trimming between +two Parties, the hot ones of one side assert with Vehemence, that it +is meritorious as well as lawful for the people, to put their King to +Death whenever he deserves it; and that of this Demerit, the Majority +of the same People are the only Judges. The Zealots on the other, are +as positive, that Kings are not accountable for their Actions, but to +God only; and that, whatever Enormities they may commit, it is a +damnable Sin for Subjects to resist them. And if an impartial Man, +tho' he was the wisest in the World, was to judge of the Monarch, +whose unfortunate End is the common Topick of the Discourses held on +that Day, and he had no other Light to guide him, but the Sermons of +both Parties, it would be impossible for him to decide, whether the +Prince in Question had been a spotless Saint, or the greatest Tyrant. +I name these obvious Facts, because they are familiar Instances of our +own Time, to convince us, that the Gospel is no Clog which Divines +think themselves strictly tied to. A skilful Preacher, whether it be a +Fast, or a Day of Rejoycing, always finds Ways to pursue his End, +instills into his Hearers whatever he pleases, and never dismisses an +Audience, before he has acquainted them with what he would have them +know; let the Subject, or the Occasion he preaches upon, be what they +will. Besides, an artful Orator may mention frightful Things without +giving Uneasiness to his Hearers. He may set forth the Enormity of any +great Sin, and the Certainty of the Punishment, that is to follow it. +He may display and dwell upon the Terrors of the Divine Vengeance for +a considerable Time, and turn at last all the Weight of it upon their +Adversaries; and having demonstrated to his Audience, that those whom +they are to fight against, or else the great Grandfathers of them, +have been notoriously guilty of that Wickedness, which is so heinous +in the Sight of Heaven, he may easily convince Believers, that their +Enemies must of Necessity be likewise the Enemies of God. If any +Disgrace has happen'd to an Army, or some of the Men have misbehaved, +a wary Preacher, instead of calling them Cowards, will lay all the +Fault on their little Faith, their trusting too much to the Arm of the +Flesh, and assure them, that they would have conquer'd, if they had +put greater Confidence in God; and more entirely rely'd on his +Assistance. + +Hor. And so not have fought at all. + +Cleo. The Coherence of these Things is never examin'd into. It is +possible likewise for a crafty Divine, in order to rouse a listless +and dejected Audience, first to awaken them with lively Images of the +Torments of Hell and the State of Damnation, and afterwards seem +happily to light on an Expedient, that shall create new Hopes, and +revive the drooping Spirits of a Multitude; and by this Means the +Courage of Soldiers may often be wrought up to a higher Pitch than it +could have been rais'd, if they had not been terrify'd at all. I have +heard of an Instance, where this was perform'd with great Success. +Provisions had been scarce for some Time; and the Enemy was just at +Hand; and Abundance of the Men seem'd to have little Mind to fight; +when a Preacher, much esteem'd among the Soldiers, took the following +Method: First, he set faithfully before them their Sins and +Wickedness, the many Warnings that they had received to repent, and +God's long Forbearance, as well as great Mercy, in not having totally +destroy'd them long ago. He represented their Wants, and Scarcity of +Provision, as a certain Token of the Divine Wrath, and shew'd them +plainly, that labouring already under the Weight of his Displeasure, +they had no Reason to think, that God would connive longer at their +manifold Neglects and Transgressions. Having convinced them, that +Heaven was angry with them, he enumerated many Calamities, which, he +said, would befal them; and several of them being such, as they had +actually to fear, he was hearken'd to as a Prophet. He then told them, +that what they could suffer in this World, was of no great Moment, if +they could but escape Eternal Punishment; but that of this (as they +had lived) he saw not the least Probablity, they should. Having shewn +an extraordinary Concern for their deplorable Condition, and seeing +many of them touch'd with Remorse, and overwhelm'd with Sorrow, he +chang'd his Note on a Sudden, and with an Air of Certainty told them, +that there was still one Way left, and but that one, to retrieve all, +and avert the Miseries they were threaten'd with; which, in short, was +to Fight well, and beat their Enemies; and that they had Nothing else +for it. Having thus disclosed his Mind to them, with all the +Appearances of Sincerity, he assumed chearful Countenance, shew'd them +the many Advantages, that would attend the Victory; assured them of +it, if they would but exert themselves; named the Times and Places in +which they had behaved well, not without Exaggeration, and work'd upon +their Pride so powerfully, that they took Courage, fought like Lions, +and got the Day. + +Hor. A very good story; and whether this was preaching the Gospel or +not, it was of great Use to that Army. + +Cleo. It was so, politically speaking. But to act such a Part well, +requires great Skill, and ought not to be attempted by an ordinary +Orator; nor is it to be tried but in desperate Cases. + +Hor. You have sufficiently shewn, and I am satisfied, that as Fasting +is practiced, and Preaching and Praying may be managed by wary +Divines, Care may be taken, that neither the Strictness of Behaviour +observed, nor the Religious Exercises perform'd on those Days, shall +be the least Hindrance to military Affairs, or any ways mortify or +dispirit the Soldiers; but I cannot see, what Good they can do where +Religion is out of the Question. What Service would an _Atheist_, who +knew himself to be an Arch-Hypocrite and a Rebel (for such you allow +_Cromwell_ to have been) expect from them for his Purpose? + +Cleo. I thought, that we had agreed, that to please the Party he was +engaged in, it was his Interest to make a great Shew of Piety among +his Troops, and seem to be religious himself. + +Hor. I grant it; as I do likewise, that he throve by Hypocrisy, raised +Enthusiasm in others by Counterfeiting it himself, and that the Craft +of his Clergy was many ways instrumental to his Successes: But a +skilful Hypocrite, and able Politician, would have made no more Rout +about Religion, than there was Occasion for. They had Praying and +Singing of Psalms every Day; and the Sabbath was kept with great +Strictness. The Clergy of that Army had Opportunities enough to talk +their Fill to the Soldiers, and harangue them on what Subject they +pleased. They had such a Plenty of Religious Exercises, that it is +highly probable, the greatest Part of the Soldiers were glutted with +them: And if they were tired with what they had in Ordinary, what good +effect could be expected from still more Devotion Extraordinary? + +Cleo. What you named last is a great Matter. What is done every Day is +soon turn'd into a Habit; and the more Men are accustomed to Things, +the less they mind them; but any Thing extraordinary rouses their +Spirits and raises their Attention. But to form a clear Idea of the +Use and Advantage, a mere Politician, tho' he is an Unbeliever, may +reasonably expect from Fast-Days, let us take into Consideration these +two Things: First, the Grand _Desideratum_ in armies, that is aim'd at +by Religion, and which all Generals labour to obtain by Means of their +Clergy: Secondly, the common Notions among Christians, both of +Religion and of War. The First is to persuade the Soldiers, and make +them firmly believe, that their Cause is Just, and that Heaven will +certainly be on their Side; unless by their Offences they themselves +should provoke it to be against them. All Prayers for Success, +Thanksgivings for Victories obtain'd, and Humiliations after Losses +received, are so many different Means to strengthen the Truth of that +Persuasion, and confirm Men in the Belief of it. As to the second, +Christians believe, that all Men are Sinners; that God is Just, and +will punish, here or hereafter, all Trespasses committed against him, +unless they are atton'd for before we die; but that he is likewise +very merciful, and ever willing to forgive those, who sincerely +repent. And as to War, that it is, as all human Affairs are, entirely +under his Direction, and that the side whom he is pleased to favour, +beats the other. This is the general Opinion, as well of those who +hold a Free-agency, as of those who are for Predestination. A cursory +View of these two Things, the Notions Men have of Providence and the +Grand Point to be obtain'd in Armies, will give us a clear Idea of a +Clergyman's Task among Military Men, and shew us both the Design of +Fast-Days, and the Effect they are like to produce. + +Hor. The design of them is to gain the Divine Favour and Assistance; +that's plain enough; but how you are sure, they will have that Effect, +I can't see. + +Cleo. You mistake the thing. The Politician may have no Thoughts of +Heaven: The Effect I speak of relates to the Soldiers; and is the +Influence, which, in all Probablility, Fast-Days will have upon +Believers, that assist in the keeping of them. + +Hor. What Influence is that, pray, if it be not Religious? + +Cleo. That they will inspire, and fill the Men with fresh Hopes, that +God will favour them and be of their Side. The Reputation of those +Days, that they avert the Divine Wrath, and are acceptable to Heaven, +is, in a great Measure, the Cause, that they have this Influence upon +the Men. The Heathens harbour'd the same Sentiments of their Publick +Supplications; and it has been the Opinion of all Ages, that the more +Solemn and Respectful the Addresses are, which Men put up to the +Deity, and the greater the Numbers are that join in them, the more +probable it is, that their Petitions shall be granted. It is possible +therefore, that a Politician may appoint Extraordinary Days of +Devotion, with no other View than to chear up the Soldier, revive his +Hopes, and make him confident of Success. Men are ready enough to +flatter themselves, and willing to believe, that Heaven is on their +Side, whenever it is told them, tho' they have little Reason to think +so. But then they are unsteady, and naturally prone to Superstition, +which often raises new Doubts and Fears in them. Therefore Common +Soldiers are continually to be buoy'd up in the good Opinion they have +of themselves; and the Hopes they were made to conceive, ought often +to be stirr'd up in them afresh. The Benefit that accrues from those +Extraordinary Days of Devotion, and the Advantages expected from them, +are of longer Duration, than just the Time they are kept in. With a +little Help of the Clergy, they are made to do Good when they are +over; and two or three Days or a Week after, the Usefulness of them is +more conspicuous than it was before. It is in the Power of the +General, or any Government whatever, to have those Days as strictly +kept, to outward Appearance, as they please. All Shops may be order'd +to be shut, and Exercises of Devotion to be continued from Morning +till Night; nothing suffer'd to be bought, or sold during the Time of +Divine Service; and all Labour as well as Diversion be strictly +prohibited. This having been well executed makes an admirable Topick +for a Preacher, when the Day is over, especially among Military Men; +and Nothing can furnish a Divine with a finer Opportunity of +commending, and highly praising his Audience, without Suspicion of +Flattery, than the Solemnity of such a Day. He may set forth the +outward Face of it in a lively Manner, expatiate on the various +Decorums, and Religious Beauties of it; and by faithfully representing +what Every body remembers of it, gain Credit to every Thing he says +besides. He may magnify and safely enlarge on the Self-denial, that +was practised on that Day; and, ascribing to the Goodness and Piety of +the Soldiers, what in his Heart he knows to have been altogether owing +to Discipline, and the strict Commands of the General, he may easily +make them believe, that greater Godliness and a more general +Humiliation never had been seen in an Army. If he has Wit, and is a +Man of Parts, he'll find out Quaint _Similes_, Happy Turns, and +Plausible Arguments, to illustrate his Assertions, and give an Air of +Truth to every Thing he advances. If it suits with the Times, he'll +work himself up into Rapture and Enthusiasm, congratulate his +Regiment, if not the whole Army, on the undeniable Proofs they have +given of being good Christians, and with Tears in his Eyes wish them +Joy of their Conversion, and the infallible Tokens they have received +of the Divine Mercy. If a grave Divine, of good Repute, acts this, as +he should do, with an artful Innocence and Chearfulness in his +Countenance, it is incredible what an Effect it may have upon the +greater part of a Multitude, amongst whom Christianity is not scoff'd +at, and Pretences to Purity are in Fashion. Those who were any ways +devout on that Day, which he points at, or can but remember that they +wish'd to be Godly, will swallow with Greediness whatever such a +Preacher delivers to them; and applauding every Sentence before it is +quite finish'd, imagine, that in their Hearts they feel the Truth of +every Word he utters. We are naturally so prone to think well of our +Selves, that an artful Man, who is thought to be serious, and +harangues a vulgar Audience, can hardly say any Thing in their Behalf, +which they will not believe. One would imagine, that Men, who gave but +little Heed to the Religious Exercises they assisted at, could receive +no great Comfort from their Reflection on that Day; such, I mean, as +were tired to Death with the Length of the Prayers, and almost slept +as they stood the greatest Part of the Sermon; yet many of these, +hearing the Behaviour of the Army in General well spoken of, would be +stupid enough to take Share in the Praise; and remembring the +Uneasiness they felt, make a Merit of the very Fatigue they then bore +with Impatience. Most of the Vulgar, that are not averse to Religion, +have a wild Notion of Debtor and Creditor betwen themselves and +Heaven. Natural gratitude teaches them, that some returns must be due +for the good Things they receive; and they look upon Divine Service as +the only Payment they are able to make. Thousands have made this +Acknowledgment in their Hearts, that never after cared to think on the +vast Debt they owed. But how careless and neglectful soever most of +them may be in the Discharge of their Duty, yet they never forget to +place to their Accounts, and magnify in their Minds, what little Time +they spend, and the least Trouble they are at in performing what can +but seem to have any Relation to Religious Worship; and, what is +astonishing, draw a Comfort from them by barely shutting their Eyes +against the frightful Balance. Many of these are very well pleased +with themselves after a sound Nap at Church, whole Consciences would +be less easy, if they had stay'd from it. Nay, so extensive is the +Usefulness of those Extraordinary Devotions, appointed by Authority, +in Politicks only, that the most inattentive Wretch, and the greatest +Reprobate, that can be in such an Army, may receive Benefit from them; +and the Reflection on a Fast-Day, may be an Advantage to him as a +Soldier. For tho' he cursed the Chaplain in his Heart, for preaching +such a tedious while as he did, and wish'd the General damn'd, by +whose Order he was kept from Strong Liquor such an unreasonable Time; +yet he recollects, the Nothing went forward but Acts of Devotion all +the Day long; that every Sutler's Tent was shut; and that it was Six a +Clock before he could get a Drop of Drink. Whilst these Things are +fresh in his Memory, it is hardly possible, that he should ever think +of the Enemy, of Battles, or of Sieges, without receiving real Comfort +from what he remembers of that Day. It is incredible what a strong +Impression the Face, the outward Appearance only of such a Day, may +make upon a loose wicked Fellow, who hardly ever had a Religious +Thought in his Life; and how powerfully the Remembrance of it may +inspire him with Courage and Confidence of Triumph, if he is not an +Unbeliever. + +Hor. I have not forgot what you said Yesterday of the obdurate +Soldier; and I believe heartily, that the greatest Rogue may build +Hopes of Success on the Devotion of others, whom he thinks to be +Sincere, + +Cleo. And if the bare outward Shew of such a Day, can any ways affect +the worst of an Army, there is no Doubt, but the better Sort of them +may get infinitely more Benefit by keeping it, and giving Attention to +the greatest Part of the Preaching and Praying that are perform'd upon +it. And tho' in Camps, there are not many Men of real Probity, any +more than in Courts; and Soldiers, who are sincere in their Religion, +and only misled in the Duties of it, are very scarce; yet in most +Multitudes, especially of the sober Party, there are ignorant +Well-wishers to Religion, that, by proper Means, may be raised to +Devotion for a Time and of whom I have said, that tho' they were bad +Livers, they often desired to repent; and would sometimes actually set +about it, if their Passions would let them. All these an artful +Preacher may persuade to any Thing, and do with them almost what he +pleases. A bold Assurance of Victory, emphatically pronounc'd by a +popular Preacher, has often been as little doubted of among such, as +if it had been a Voice from Heaven. + +Hor. I now plainly see the vast Use that may be made of Fast-Days, as +well afterwards when they are over, as during the Time they are kept. + +Cleo. The Days of Supplication among the Heathens, as I hinted before, +were celebrated for the same Purpose; but their Arts to make People +believe, that the Deity was on their side, and Heaven espoused their +Cause, were very trifling in Comparison to those of Christian Divines. +When the _Pagan_ Priests had told the People, that the Chickens had eat +their Meat very well, and the Entrails of the Victim were found, and +that the Rest of the Omens were lucky, they had done, and were forced +to leave the Belief of those Things to the Soldiers. But-- + +Hor. You need not to say any more, for I am convinced, and have now so +clear an Idea of the Usefulness of Extraordinary Devotions, and a +great Shew of Piety, among military Men; I mean the Political +Usefulness of them, abstract from all Thoughts of Religion; that I +begin to think them necessary, and wonder, how great and wise Generals +ever would or could do without them. For it is evident, that since the +Prince of _Conde's_ and _Cromwel's_ Armies, such a Shew of Godliness has +not been seen among any regular Troops, in any considerable Body of +Men. Why did not _Luxemburg_, King _William_, Prince _Eugene_, and the Duke +of _Marlborough_ follow those great Examples, in modelling their Armies +after a Manner that had bred such good Soldiers? + +Cleo. We are to consider, that such a Shew of Piety and outward +Devotion, as we have been speaking of, is not to be created and +started up at once, nor indeed to be made practicable but among such +Troops as the _Huguenots_ in _France_, and the _Roundheads_ in _England_ +were. Their Quarrels with their Adversaries were chiefly Religious; and +the greatest Complaints of the Malecontents in both Nations were made +against the Establish'd Church. They exclaim'd against the Ceremonies +and Superstition of it; the Lives of the Clergy, the Haughtiness of +the Prelates, and the little Care that was taken of Christianity it +self and good Morals. People, who advance these Things, must be +thought very inconsistent with themselves, unless they are more upon +their Guard, and lead stricter Lives than those, whom they find Fault +with. All Ministers likewise, who pretend to dissent from a Communion, +must make a sad Figure, unless they will reform, or at least seem to +reform every Thing they blame in their Adversaries. If you'll duely +weigh what I have said, you will find it impossible to have an Army, +in which outward Godliness shall be so conspicuous, as it was in the +Prince of _Conde's_ or _Oliver Cromwel's_, unless that Godliness suited +with the times. + +Hor. What peculiar Conjuncture, pray, does that require. + +Cleo. When a considerable Part of a Nation, for some End or other, +seem to mend, and set up for Reformation; when Virtue and Sobriety are +countenanced by many of the better Sort; and to appear Religious is +made Fashionable. Such was the Time in which _Cromwell_ enter'd himself +into the Parliament's Service. What he aim'd at first was Applause; +and skilfully suiting himself in every Respect to the Spirit of his +party, he studied Day and Night to gain the good Opinion of the Army. +He would have done the same, if he had been on the other Side. The +Chief Motive of all his Actions was Ambition, and what he wanted was +immortal Fame. This End he steadily pursued: All his Faculties were +made subservient to it; and no Genius was ever more supple to his +Interest. He could take Delight in being Just, Humane and Munificent, +and with equal Pleasure he could oppress, persecute and plunder, if it +served his Purpose. In the most Treacherous Contrivance to hasten the +Execution of his blackest Design, he could counterfeit Enthusiasm, and +seem to be a Saint. But the most enormous of his Crimes proceeded from +no worse Principle, than the best of his Atchievements. In the Midst +of his Villanies he was a Slave to Business; and the most +disinterested Patriot never watch'd over the Publick Welfare, both at +Home and Abroad, with greater Care and Assiduity, or retriev'd the +fallen Credit of a Nation in less Time than this Usurper: But all was +for himself; and he never had a Thought on the Glory of _England_, +before he had made it inseparable from his own. + +Hor. I don't wonder you dwell so long upon Cromwell, for Nothing can +be more serviceable to your System, than his Life and Actions. + +Cleo. You will pardon the Excursion, when I own, that you have hit +upon the Reason. What I intended to shew, when I ran away from my +Subject, was, that able Politicians consult the Humour of the Age, and +the Conjuncture they live in, and that _Cromwell_ made the most of his. +I don't question, but he would have done the same, if he had been born +three or four score Years later. And if he had been to command an +_English_ Army abroad, when the Duke of _Marlborough_ did, I am persuaded, +that he would sooner have endeavoured to make all his Soldiers dancing +Masters, than he would have attempted to make them Bigots. There are +more ways than one, to make People brave and obstinate in Fighting. +What in _Oliver'_s Days was intended by a Mask of Religion and a Shew of +Sanctity, is now aim'd at by the Height of Politeness, and a perpetual +Attachment to the Principle of modern Honour. There is a Spirit of +Gentility introduced among military Men, both Officers and Soldiers, +of which there was yet little to be seen in the last Century, in any +Part of _Europe,_ and which now shines through all their Vices and +Debaucheries. + +Hor. This is a new Discovery; pray, what does it consist in? + +Cleo. Officers are less rough and boisterous in their Manners, and not +only more careful of themselves, and their own Behaviour, but they +likewise oblige and force their Men under severe Penalties to be Neat, +and keep themselves Clean: And a much greater Stress is laid upon +this, than was Forty or Fifty Years ago. + +Hor. I believe there is, and approve of it very much; white Gaiters +are a vast Addition to a clever Fellow in Regimental Cloaths; but what +mighty Matters can you expect from a Soldier's being obliged to be +clean. + +Cleo. I look upon it as a great Improvement in the Art of Flattery, +and a finer Stratagem to raise the Passion of Self-liking in Men, than +had been invented yet; for by this Means the Gratification of their +Vanity is made Part of the Discipline; and their Pride must encrease +in Proportion to the Strictness, with which they observe this Duty. + +Hor. It may be of greater Weight than I can see at Present. But I have +another Question to ask. The main Things, that in raising Troops, and +making War, Politicians are solicitous about, and which they seem +altogether to rely upon, are Money, great Numbers, Art and Discipline. +I want to know, why Generals, who can have no Hopes, from the Age they +live in, of thriving by Bigotry, should yet put themselves to such an +Expence, on Account of Religion in their Armies, as they all do. Why +should they pay for Preaching for Praying at all, if they laid no +Stress upon them? + +Cleo. I never said, that the great Generals, you nam'd, laid no Stress +on Preaching or Praying. + +Hor. But Yesterday, speaking of the Gallantry of our Men in _Spain_ and +_Flanders_, you said, that you _would as soon believe, that it was +Witchcraft that made them Brave, as that it was their Religion_. You +could mean Nothing else by this, than that, whatever it was, you was +very sure, it was not their Religion that made them Brave. How come +you to be so very sure of that? + +Cleo. I judge from undeniable Facts, the loose and wicked Lives, the +Generality of them led, and the Courage and Intrepidity they were on +many Occasions. For of Thousands of them it was as evident as the Sun, +that they were very Vicious, at the same Time that they were very +Brave. + +Hor. But they had Divine Service among them; every Regiment had a +Chaplain; and Religion was certainly taken care of. + +Cleo. It was, I know it; but not more than was absolutely necessary to +hinder the Vulgar from suspecting, that Religion was neglected by +their Superiours; which would be of dangerous Consequence to all +Governments. There are no great Numbers of Men without Superstition; +and if it was to be tried, and the most skilful Unbelievers were to +labour at it, with all imaginable Cunning and Industry, it would be +altogether as impossible to get an Army of all _Atheists_, as it would +be to have an Army of good Christians. Therefore no Multitudes can be +so universally wicked, that there should not be some among them, upon +whom the Suspicion, I hinted at, would have a bad Effect. It is +inconceiveable, how Wickedness, Ignorance, and Folly are often blended +together. There are, among all Mobs, vicious Fellows, that boggle at +no Sin; and whilst they know Nothing to the Contrary, but that Divine +Service is taken care of as it used to be, tho' they never come near +it, are perfectly easy in their Evil Courses, who yet would be +extremely shock'd, should Any body tell them seriously, that there was +no Devil. + +Hor. I have known such my self; and I see plainly, that the Use, which +Politicians may make of Christianity in Armies, is the same as ever +was made of all other Religions on the same Occasion, _viz_. That the +Preists, who preside over them, should humour and make the most of the +Natural Superstition of all Multitudes, and take great Care, that on +all Emergencies, the Fear of an invisible Cause, which Every body is +born with, should never be turn'd against the Interest those, who +employ them. + +Cleo. It is certain, that Christianity being once stript of the +Severity of its Discipline, and its most essential Precepts, the +Design of it may be so skilfully perverted from its real and original +Scope, as to be made subservient to any worldly End or Purpose, a +Politician can have Occasion for. + +Hor. I love to hear you; and to shew you, that I have not been +altogether inattentive, I believe I can repeat to you most of the +Heads of your Discourse, since you finish'd what you had to say +concerning the Origin of Honour. You have proved to my Satisfaction, +that no Preaching of the Gospel, or strict Adherence to the Precepts +of it, will make men good Soldiers, any more than they will make them +good Painters, or any thing else the most remote from the Design of +it. That good Christians, strictly speaking, can never presume or +submit to be Soldiers. That Clergymen under Pretence of Preaching the +Gospel, by a small Deviation from it, may easily misguide their +Hearers, and not only make them fight in a just Cause, and against the +Enemies of their Country, but likewise incite them to civil Discord +and all Manner of Mischief. That by the Artifices of such Divines, +even honest and well-meaning Men have often been seduced from their +Duty, and, tho' they were sincere in their Religion, been made to act +quite contrary to the Precepts of it. You have given me a full View of +the Latitude, that may be taken in Preaching, by putting me in Mind of +an undeniable Truth; _viz_. That in all the Quarrels among Christians, +there never yet was a Cause so bad, but, if it could find an Army to +back it, there were always Clergymen ready to justify and maintain it. +You have made it plain to me, that Divine Service and Religious +Exercises may be ordered and strictly enjoin'd with no other than +Political Views; that by Preaching and Praying, bad Christians may be +inspired with Hatred to their Enemies, and Confidence in the Divine +Favour; that in order to obtain the Victory, Godliness and an outward +Shew of Piety among Soldiers may be made serviceble to the greatest +Profligates, who never join in Prayer, have no Thoughts of Religion, +or ever assist at any Publick Worship, but by Compulsion and with +Reluctancy; and that they may have this effect in an Army, of which +the General is an _Atheist_, most of the Clergy are Hypocrites, and the +Generality of the Soldiers wicked Men. You have made it evident, that +neither the _Huguenots_ in _France_, nor the _Roundheads_ in _England_ +could have been animated by the Spirit of Christianity; and shewn me +the true Reason, why Acts of Devotion were more frequent, and Religion +seemingly more taken care of in both those Armies, than otherwise is +usual among military Men. + +Cleo. You have a good Memory. + +Hor. I must have a very bad one, if I could not remember thus much. In +all the Things I nam'd, I am very clear. The solution likewise, which +you have given of the Difficulty I proposed this Afternoon, I have +Nothing to object to; and I believe, that skilful Preachers consult +the Occupations as well as the Capacities of their Hearers; that +therefore in Armies they always encourage and chear up their +Audiences; and that whatever the Day or the Occasion may be, upon +which they harangue them, they seldom touch upon mortifying Truths, +and take great Care never to leave them in a Melancholy Humour, or +such an Opinion of themselves or their Affairs as might lower their +Spirits, or depress their Minds. I am likewise of your Opinion, as to +artful Politicians; that they fall in with the Humour of their Party, +and make the most of the Conjuncture they live in; and I believe, +that, if _Cromwell_ had been to Command the Duke of _Marlborough_'s Army, +he would have taken quite other Measures, than he did in his own Time. +Upon the whole, you have given me a clear Idea, and laid open to me +the real Principle of that great wicked Man. I can now reconcile the +Bravest and most Gallant of his Atchievements, with his vilest and the +most treacherous of his Actions; and tracing every Thing, he did, from +one and the same Motive, I can solve several Difficulties concerning +his Character, that would be inexplicable, if that vast Genius had +been govern'd by any Thing but his Ambition; and, if following the +common Opinion, we suppose him to have been a Compound of a daring +Villain and an Enthusiastical Bigot. + +Cleo. I am not a little proud of your Concurrence with me. + +Hor. You have made out, with Perspicuity, every Thing you have +advanced both Yesterday and to Day, concerning the Political Use, that +may be made of Clergymen in War; but, after all, I can't see what +Honour you have done to the Christian Religion, which yet you ever +seem strenuously to contend for, whilst you are treating every Thing +else with the utmost Freedom. I am not prepared to reply to several +Things, which, I know, you might answer: Therefore I desire, that we +may break off our Discourse here. I will think on it, and wait on you +in a few Days; for I shall long to be set to Rights in this Point. + +Cleo. Whenever you please; and I will shew you, that no Discovery of +the Craft, or Insincerity of Men can ever bring any Dishonour upon the +Christian Religion it self, I mean the Doctrine of _Christ_, which can +only be learn'd from the New Testament, where it will ever remain in +its Purity and Lustre. + + + + + + + + + + +End of the Project Gutenberg EBook of An Enquiry into the Origin of Honour, +and the Usefulness of Christianity in War, by Bernard Mandeville + +*** END OF THIS PROJECT GUTENBERG EBOOK ENQUIRY INTO ORIGIN OF HONOUR *** + +***** This file should be named 7819.txt or 7819.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/7/8/1/7819/ + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. 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You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War + +Author: Bernard Mandeville + +Release Date: April, 2005 [EBook #7819] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on May 19, 2003] + +Edition: 10 + +Language: English + +Character set encoding: ASCII + +*** START OF THE PROJECT GUTENBERG EBOOK AN EQUIRY ON WAR *** + + + + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + + + + + +AN ENQUIRY INTO THE ORIGIN OF HONOUR AND The Usefulness of +CHRISTIANITY IN WAR. + +By the Author of the FABLE of the BEES. +[Bernard Mandeville] + + +THE PREFACE. + + +I take it for granted, that a Christian is not bound to believe any +Thing to have been of Divine Institution, that has not been declared +to be such in Holy Writ. Yet great Offence has been taken at an Essay, +in the First Part of the Fable of the _Bees_, call'd An Enquiry into the +Origin of Moral Virtue; notwithstanding the great Caution it is wrote +with. Since then, it is thought Criminal to surmise, that even Heathen +Virtue was of Human Invention, and the Reader, in the following +Dialogues, will find me to persist in the Opinion, that it was; I beg +his Patience to peruse what I have to say for my self on this Head, +which is all I shall trouble him with here. + +The Word Morality is either synonimous with Virtue, or signifies that +Part of Philosophy, which treats of it, and teaches the Regulation of +Manners; and by the Words Moral Virtue, I mean the same Thing which I +believe Every body else does. I am likewise fully persuaded that to +govern our selves according to the Dictates of Reason, is far better +than to indulge the Passions without Stop or Controul, and +consequently that Virtue is more beneficial than Vice, not only for +the Peace and real Happiness of Society in general, but likewise for +the Temporal Felicity of every individual Member of it, abstract from +thee Consideration of a future State, I am moreover convinced, that +all wise Men ever were and ever will be of this Opinion; and I shall +never oppose Any body, who shall be pleased to call this an Eternal +Truth. + +Having allow'd and own'd thus much, I beg Leave to make a short +Grammatical Reflection on the Sounds or Letters we make use of to +express this rational Management of ourselves: For tho' the Truth of +its Excellency is Eternal, the Words _Moral Virtue_ themselves are not +so, any more than Speech or Man himself. Permit me therefore to +enquire which Way it is most probably, they must have come into the +World. + +The Word _Moral_, without Doubt, comes from _Mos_, and signifies every +Thing that relates to Manners: The Word _Ethick_ is synonimous with +_Moral_, and is derived from [Greek: ithik], which is exactly the same +in _Greek_, that _Mos_ is in _Latin_. The _Greek_ for Virtu, is [Greek: +arete], which is derived from [Greek: ares], the God of War and +properly signifies Martial Virtue. The same Word in _Latin_, if we +believe _Cicero_, comes from _Vir_; and the genuine Signification likewise +of the Word _Virtus_ is Fortitude. It is hardly to be conceived, but +that in the first Forming of all Societies, there must have been +Struggles for Superiority; and therefore it is reasonable to imagine, +that in all the Beginnings of Civil Government, and the Infancy of +Nations, Strength and Courage must have been the most valuable +Qualifications for some Time. This makes me think, that _Virtus_, in its +first Acceptation, might, with great Justice and Propriety, be in +_English_ render'd _Manliness_; which fully expresses the Original Meaning +of it, and shews the Etymology equally with the _Latin_; and whoever is +acquainted with that Language must know, that it was some ages before +the _Romans_ used it in any other Sense. Nay, to this Day, the Word +_Virtus_ by it self, in any of their Historians, has the same +Signification, as if the Word _Bellica_ had been added. We have Reason +to think, that, as First, Nothing was meant by _Virtus_, but Daring and +Intrepidity, right or wrong; or else if could never have been made to +signify Savageness, and brutish Courage; as _Tacitus_, in the Fourth +Book of his History, makes use of it manifestly in that Sense. Even +Wild Beasts, says he, if you keep them shut up, will lose their +Fierceness. _Etiam sera animalia, si clausa teneas, virtutis +obliviseuntur_. + +What the Great Men of _Rome_ valued themselves upon was active and +passive Bravery, Warlike Virtue, which is so strongly express'd in the +Words of Livy: _Et facere & pati fortia Romanum est._ But +besides the Consideration of the great Service, All Warriours received +from this Virtue, there is a very good Reason in the Nature of the +Thing it self, why it should be in far higher Esteem than any other. +The Passion it has to struggle with, is the most violent and stubborn, +and consequently the hardest to be conquer'd, the Fear of Death: The +least Conflict with it is harsh Work, and a difficult Task; and it is +in Regard to this, that _Cicero_, in his _Offices_, calls Modesty, Justice +and Temperance, the softer and easier Virtues. _Qui virtutibus +bis lenioribus erit ornatus, modestia, justitia temperantia,_ &c. +Justice and Temperance require Professors as grave and solemnn, and +demand as much Strictness and Observance as any other Virtues. Why +_lenioribus_ then; but that they are more mild and gentle in the +Restrain they lay upon our Inclinations, and that the Self-denial they +require is more practicable and less mortifying than that of Virtue +itself, as it is taken in it proper and genuine Sense? To be Just or +Temperate, we have Temptations to encounter, and Difficulties to +surmount, that are troublesome: But the Efforts we are oblig'd to make +upon our selves to be truyly Valiant are infinitely greater; and, in +order to it, we are overcome the First, the strongest and most lasting +Passion, that has been implanted in us; for tho' we may hate and have +Aversion to many Things by Instinct, yet this is Nothing so generally +terrible, and so generally dreadful to all Creatures, rational or not +rational, as the Dissolution of their Being. + +Upon due Consideration of what has been said, it will be easy to +imagine how and why, soon after Fortitude had been honoured with the +Name of Virtue, all the other Branches of Conquest over our selves +were dignify'd with the same Title. We may see in it likewise the +Reason of what I have always so strenuously insisted upon, _viz._ That +no Practice, no Action or good Quality, how useful or beneficial +soever they may be in them selves, can ever deserve the Name of +Virtue, strictly speaking, where there is not a palpable Self-denial +to be seen. In Tract of Time, the Sense of the Word _Virtus_ received +still a grated Latitude; and it signify'd Worth, Strength, Authority, +and Goodness of all Kinds: _Plautus_ makes use of it, for Assistance. +_Virtute Deum_, by the Help of the Gods. By Degrees it was applied not +only to Brutes, _Est in juveneis, est in equis patrum Virtus_, +but likewise to Things inanimate and was made Use of to express the +Power, and peculiar Qualities of Vegetables and Minerals of all Sorts, +as it continues to be to this Day. The Virtue of the Loadstone, the +Virtue of Opium, &c. It is highly probable, that the Word _Moral_, +either in _Greek_ or _Latin_, never was thought of before the +Signification of the Word _Virtue_ had been extended so far beyond its +Original; and then in speaking of the Virtues of our Species, the +Addition of that Epithet became necessary, to denote the Relation they +had to our Manners, and distinguish them from the Properties and +Efficacy of Plants, Stones, &c. which were likewise call'd _Virtues_. + +If I am wrong, I shall be glad to see a better Account, how this +Adjective and Substantive came to be join'd together. In the mean +Time, I am very sure, that this is Nothing strain'd or forc'd in my +Supposition. That the Words, in Tract of Time, are be come of greater +Importance, I don't deny. The Words _Clown_ and _Villain_ have opprobrious +Meanings annex'd to them, that were never implied in _Colonus_ and +_Villanus_, from which they were undoubtedly derived. _Moral_, for ought I +know, may now signify _Virtue_, in the same Manner and for the same +Reason, that _Panic_ signifies _Fear_. + +That this Conjecture or Opinion of mine, should be detracting from the +Dignity of _Moral Virtue_, or have a Tendency to bring it into +Disrepute, I can not see. I have already own'd, that it ever was and +ever will be preferable to Vice, in the Opinion of all wise Men. But +to call Virtue it self Eternal, can not be done without a strangely +Figurative Way of Speaking. There is no Doubt, but all Mathematical +Truths are Eternal, yet they are taught; and some of them are very +abstruse, and the Knowledge of them never was acquir'd without great +Labour and Depth of Thought. _Euclid_ had his Merit; and it does not +appear that the Doctrine of the _Fluxions_ was known before Sir _Isaac +Newton_ discover'd that concise Way of Computation; and it is not +impossible that there should be another Method, as yet unknown, still +more compendious, that may not be found out these Thousand Years. + +All Propositions, not confin'd to Time or Place, that are once true, +must be always so; even in the silliest and most abject Things in the +World; as for Example, It is wrong to under-roast Mutton for People +who love to have their Meat well done. The Truth of this, which is the +most trifling Thing I can readily think on, is as much Eternal, as +that of the Sublimest Virtue. If you ask me, where this Truth was, +before there was Mutton, or People to dress or eat it, I answer, in +the same Place where Chastity was, before there were any Creatures +that had an Appetite to procreate their Species. This puts me in mind +of the inconsiderate Zeal of some Men, who even in Metaphysicks, know +not how to think abstractly, and cannot forebear mixing their own +Meanness and Imbecillities, with the Idea's they form of the Supreme +Being. + +There is no Virtue that has a Name, but it curbs, regulates, or +subdues some Passion that is peculiar to Humane Nature; and therefore +to say, that God has all the Virtues in the highest Perfection, wants +as much the Apology, that it is an Expression accommodated to vulgar +Capacities, as that he has Hands and Feet, and is angry. For as God +has not a Body, nor any Thing that is Corporeal belonging to his +Essence, so he is entirely free from Passions and Fralities. With what +Propriety then can we attribute any Thing to him that was invented, or +at least signifies a Strength or Ability to conquer or govern Passions +and Fralities? The Holiness of God, and all his Perfections, as well +as the Beatitude he exists in, belong to his Nature; and there is no +Virtue but what is acquired. It signifies Nothing to add, that God has +those Virtues in the highest Perfection; let them be what they will, +as to Perfection, they must still be Virtues; which, for the aforesaid +Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of +God should be as worthy of him as we are able to frame them; and as +they can not be adequate to his Greatness, so they oughts at least to +be abstract from every Thing that does or can belong to silly, reptile +Man: And it is sufficient, whenever we venture to speak of a Subject +so immensly far beyond our Reach, to say, that there is a perfect and +compleat Goodness in the Divine Nature, infinitely surpassing not only +the highest Perfection, which the most virtuous Men can arrive at, but +likewise every Thing that Mortals can conceive about it. + +I recommend the fore-going Paragraph to the Consideration of the +Advocates for the Eternity and Divine Original of Virtue; assuring +them, that, if I am mistaken, it is not owing to any Perverseness of +my Will, but Want of Understanding. + +The Opinion, that there can be no Virtue without Self-denial, is more +advantagious to Society than the contrary Doctrine, which is a vast +Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to +allow, that Men may contract a Habit of Virtue, so as to practise it, +without being sensible of Self-denial, and even that they may take +Pleasure in Actions that would be impracticable to the Vicious: But +then it is manifest, that this Habit is the Work of Art, Education and +Custom; and it never was acquired, where the Conquest over the +Passions had not be already made. There is no Virtuous Man of Forty +Years, but he may remember the Conflict he had with some Appetites +before he was Twenty. How natural seem all Civilities to be a +Gentleman! Yet Time was, that he would not have made his Bow, if he +had not been bid. + +[Footnote 1: Fable of the _Bees_. p. ii. P. 106.] + +Whoever has read the Second Part of the Fable of the _Bees_, will see, +that in these Dialogues I make Use of the same Persons, who are the +Interlocutors there, and whose Characters have been already draw in +the Preface of that Book. + + + + +The CONTENTS OF THE FIRST DIALOGUE. + + +_Honour is built upon a Passion in Human Nature, for which there is no +Name_ + +_The Author's Reasons for Coining the Word Self-liking_ + +_How the Passion of Self-liking is discovered in Infants_ + +_A Definition of Honour, and what it is in Substance_ + +_The Author's Opinion illustrated by what we know of Dishonour or Shame_ + +_The different Symptoms of Pride and Shame in the Mechanism of Man_ + +_Are both the Result of the same Passion_ + +_The Word Honour, as it signifies a Principle of Courage and Virtue, is +of Gothick Extraction_ + +_All Societies of Men are perpetually in Quest after Happiness_ + +_The true Reason, why no Nations can be govern'd without Religion, +enquired into_ + +_Why no one Sort or Degree of Idolatry can be more or less absurd than +another_ + +_For what Purpose all Religions may be equally serviceable_ + +_All Men are born with the Fear of an invisible Cause_ + +_The Usefulness of that Fear, as to Religion_ + +_The Impossibility of making_ Atheism _universally received_ + +_Religion no Invention of Politicians_ + +_The Benefit expected from the Notions of Honour_ + +_The Reasonableness of Mens Actions examined_ + +_How the Strictness of the Gospel came to be first disapproved of, and +the Consequence_ + +_How Mens Actions may be inconsistent with their Belief_ + +_That many bad Christians were yet kept in Awe by the Fear of Shame, +gave the first Handle to the Invention of Honour as a Principle_ + +_What it is we are afraid of in the Fear of Shame_ + +_Why the Principle of Honour has been of more Use to Society than that +of Virtue_ + +_The Principle of Honour, clashing with Christianity_ + +_Reasons why the Church of_ Rome _endeavour'd to reconcile them_ + +_The real Design of_ Legends _and_ Romances + +_The Stratagems of the Church of_ Rome _to enslave the Laity_ + +_What gave Rise to the Custom of Duelling_ + + + + +The Contents of the Second Dialogue. + + +_Of the Principle of Honour in the fair Sex_ + +_The Motives of Women who turn Nuns, seldom Religious_ + +_Which is most serviceable to the Preservation of Chastity in Women, +Religion, or Self-liking_ + +_How the Notions concerning the Principle of Honour came to be commonly +received_ + +_The Qualifications thought Necessary in a Man of Honour_ + +_But Courage alone is sufficient to obtain the Title_ + +_When the Fashion of Duelling was at its greatest Height_ + +_Courts of Honour erected in_ France + +_Laws of Honour made by them to prevent Duelling_ + +_Why those Laws were the Reverse of all others_ + +_The Laws of Honour introduced as speaking_ + +_The Effect such Laws must have on Human Nature_ + +_The Arguments a true Christian would make use of to dissuade Men from +Duelling_ + +_The Reasons why Men are despised who take Affronts without resenting +them_ + +_No Scarcity of Believers in Christ_ + +_The Principle of Honour contrary to Christianity_ + +_Why the Principle of Honour is of greater Efficacy upon many than +Religion_ + +_How Men may adore themselves_ + +_Equivalents for Swearing_ + +_A ludicrous Proposal of_ Horatio _upon the Supposition, that Honor is an +Idol_ + +_A Passage in the Fable of the Bees Defended_ + +_Satyr as little to be depended upon as Panegyrick_ + +_Whatever belongs to Honour or Shame, has its Foundation in the Passion +of Self-liking_ + +_The Church of_ Rome's _cunning in consulting and humouring Human Nature_ + +_Heraldry of great influence on the Passion of Self-liking_ + +_Of Canonizations of Saint, and the different Purposes they serve_ + +_The want of Foresight in the first Reformers_ + +_The worldly Wisdom of the Church of Rome_ + +_Hor. owning the Self-denial required in the Gospel in a literal Sense_ + +_The great Use she has made of it_ + +_The Analogy between the Popish Religion and a Manufacture_ + +_The Danger there is in explaining away the Self-denial of the Gospel_ + +_How the Self-denial of some may seem to be of use to others that +practise none_ + +_Easy Casuists can only satisfy the_ Beau Monde + +_Jesuits don't, explain away Self-denial in General_ + +_What sort of Preachers will soonest gain Credit among the Multitude_ + +_Men may easily be taught to believe what is not Clashing with received +Opinions_ + +_The force of Education as to Self-denial_ + +_The Advantage the Church of Rome has made from vulgar Nations_ + +_Divines, who appeal to Men's Reason, ought to behave differently from +those, who teach implicite Faith._ + +_Why the Luxury of a Popish Clergy gives less Offence to the Laity, +than that of Protestants_ + +_What the Church of_ Rome _seems no to dispair of_ + +_The Politicks of_ Rome _more formidable than any other_ + +_What must always keep up the Popish Interest in_ Great-Britain + +_The most probable Maxims to hinder the Growth as well as Irreligion +and Impiety as of Popery and Superstition_ + +_When the literal Sense of Words is to be prefer'd to the figurative_ + +_What the Reformers might have foreseen_ + +_What has been and ever will be the Fate of all Sects_ + + + + +The Contents of the Third Dialog + + +_The Beginning of all Earthly Things was mean_ + +_The Reason of the high Value Men have for things in which they have +but the least Share_ + +_Whether the best Christians make the best Soldiers_ + +_Remarks on the Word_ Difference + +_An excursion of_ Horatio + +_Why Religious Wars are the most Cruel_ + +_The Pretensions of the Huguenot Army in_ France, _and that of the_ +Roundheads _in England near the same_ + +_What was answered by their Adversaries_ + +_What would be the natural Consequeuce of such Differences_ + +_The Effect which such a Contrariety of Interests would always have on +the sober Party_ + +_Superstition and Enthusiasm may make Men fight, but the Doctrine of +Christ never can_ + +_What is required in a Soldier to be call'd virtuous and good_ + +_Instances where debauch'd Fellows and the greatest Rogues have fought +well_ + +_What is connived at in Soldiers and what not_ + +_Divines in Armies seldom rigid Casuists_ + +_How Troops may aquire the Character of being good Christians_ + +_Why Divines are necessary in Armies_ + +_Why the worst Religion is more beneficial to Society than Atheism_ + +_Whether Preachers of the Gospel ever made Men Fight_ + +_The use that may be made of the Old Testament_ + +_An everlasting Maxim in Politicks_ + +_When the Gospel is preach'd to military Men, and when it is let aside_ + +_Whether_ Cromwel's _Views in promoting an outward Shew of Piety were +Religious or Political_ + +_The Foundation of the Quarrels that occasion'd the Civil War_ + +_How Men who are sincere in their Religion may be made to Act contrary +to the Precept of it_ + +_When the Gospel ought no longer to be appeald to_ + +_A promise to prove what seems to be a Paradox_ + +_What all Priests have labour'd at in all Armies_ + +_The Sentiments that were instill'd into the Minds of the_ Roundheads + +_The Use which it is probable, a crafty wicked General would make of a +Conjucture, as here hinted at_ + +_How Men may be sincere and in many Respects morally good, and bad +Christians_ + +_How an obsure Man might raise himself to the highest Post in an Army, +and be thought a Saint tho' he was an Atheist_ + +_How wicked men may be useful soldiers_ + +_How the most obdurate Wretch might receive benefit as a soldier from +an outward Shew of Devotion in others_ + +_That Men may be sincere Believers and yet lead wicked Lives_ + +_Few Men are wicked from a desire to be so_ + +_How even bad Men may be chear'd up by Preaching_ + +_Hyopcrites to save an outward Appearance may be as useful as Men of +Sincerity_ + +_There are two sorts of Hypocrites very different from one another_ + + + + +The Contents of the Fourth Dialogue. + + +_An Objection of_ Horatio, _concerning Fast-Days_ + +_What War they would be useful in, if duely kept_ + +_How Christianity may be made serviceable to Anti-Christian Purposes_ + +_What is understood in_ England _by keeping a Fast-Day_ + +_The real Doctrine of Christ can give no Encouragement for Fighting_ + +_Instances, where Divines seem not to think themselves strictly tied to +the Gospel_ + +_The Art of Preaching in Armies_ + +_The Use which Politicians may make of extraordinary Days of Devotion, +abstract from all Thoughts of Religion_ + +_The miserable Nations, which many of the Vulgar have of Religion_ + +_How the Rememberance of a Fast-Day may affect a Wicked Soldier_ + +_The Power which Preaching may have upon ignorant Well-wishers to +Religion_ + +_The Days of Supplication among the Ancients_ + +_A general Show of Religion cannot be procured at all Times_ + +_What Conjuncture it is only practicable in_ + +_A Character of_ Oliver Cromwell + +_A Spirit of Gentility introduced among Military Men_ + +_An improvement in the Art of Flattery_ + +_A Demonstration that what made the Men fight well in the late Wars was +not their Religion_ + +_Why no Armies could subsist without Religion_ + +_A Recapitulation of what has been advanced in this and the former +Dialogue_ + +_Horatio's Concurrence_ + +ERRATA Page 81. Line 6. _read_ Influence. P. 94. l. 12. r. _Proprators_. +P. 174. l. 3. r. Rites. + + + + +The First Dialogue Between _Horatio_ and _Cleomenes_. + + +_Horatio_. I Wonder you never attempted to guess at the Origin of +Honour, as you have done at that of Politeness, and your Friend in his +Fable of the Bees has done at the Origin of Virtue. + +Cleo. I have often thought of it, and am satisfied within my self, +that my Conjecture about it is Just; but there are Three substantial +Reasons, why I have hitherto kept it to my Self, and never yet +mention'd to any One, what my Sentiments are concerning the Origin of +that charming Sound. + +Hor. Let me hear your Reasons however. + +Cleo. The Word Honour, is used in such different Acceptations, is now +a Verb, then a Noun, sometimes taken for the Reward of Virtue, +sometimes for a Principle that leads to Virtue, and, at others again, +signifies Virtue it self; that it would be a very hard Task to take in +every Thing that belongs to it, and at the same Time avoid Confusion +in Treating of it. This is my First Reason. The Second is: That to set +forth and explain my Opinion on this Head to others with Perspicuity, +would take up so much Time, that few People would have the Patience to +hear it, or think it worth their while to bestow so much Attention, as +it would require, on what the greatest Part of Mankind would think +very trifling. + +Hor. This Second whets my Curiosity: pray, what is your Third Reason? + +Cleo. That the very Thing, to which, in my Opinion, Honour owes its +Birth, is a Passion in our Nature, for which there is no Word coin'd +yet, no Name that is commonly known and receiv'd in any Language. + +Hor. That is very strange. + +Cleo. Yet not less true. Do you remember what I said of Self-liking in +our Third Conversation, when I spoke of the Origin of Politeness? + +Hor. I do; but you know, I hate Affectation and Singularity of all +sorts. Some Men are fond of uncouth Words of their own making, when +there are other Words already known, that sound better, and would +equally explain their Meaning: What you call'd then Self-liking at +last prov'd to be Pride, you know. + +Cleo. Self-liking I have call'd that great Value, which all +Individuals set upon their own Persons; that high Esteem, which I take +all Men to be born with for themselves. I have proved from what is +constantly observ'd in Suicide, that there is such a Passion in Human +Nature, and that it is plainly [2] distinct from Self-love. When this +Self-liking is excessive, and so openly shewn as to give Offence to +others, I know very well it is counted a Vice and call'd Pride: But +when it is kept out of Sight, or is so well disguis'd as not to appear +in its own Colours, it has no Name, tho' Men act from that and no +other Principle. + +[Footnote 2: Fable of the Bees, part II. p. 141] + +Hor. When what you call Self-liking, that just Esteem which Men have +naturally for themselves, is moderate, and spurs them on to good +Actions, it is very laudable, and is call'd the Love of Praise or a +Desire of the Applause of others. Why can't you take up with either of +these Names? + +Cleo. Because I would not confound the Effect with the Cause. That Men +are desirous of Praise, and love to be applauded by others, is the +Result, a palpable Consequence, of that Self-liking which reigns in +Human Nature, and is felt in every one's Breast before we have Time or +Capacity to reflect and think of Any body else. What Moralists have +taught us concerning the Passions, is very superficial and defective. +Their great Aim was the Publick Peace, and the Welfare of the Civil +Society; to make Men governable, and unite Multitudes in one common +Interest. + +Hor. And is it possible that Men can have a more noble Aim in +Temporals? + +Cleo. I don't deny that; but as all their Labours were only tending to +those Purposes, they neglected all the rest; and if they could but +make Men useful to each other and easy to themselves, they had no +Scruple about the Means they did it by, nor any Regard to Truth or the +Reality of Things; as is evident from the gross Absurdities they have +made Men swallow concerning their own Nature, in spight of what All +felt within. In the Culture of Gardens, whatever comes up in the Paths +is weeded out as offensive and flung upon the Dunghill; out among the +Vegetables that are all thus promiscously thrown away for Weeds, there +may be many curious Plants, on the Use and Beauty of which a Botanist +would read long Lectures. The Moralists have endeavour'd to rout Vice, +and clear the Heart of all hurtful Appetites and Inclinations: We are +beholden to them for this in the same Manner as we are to Those who +destroy Vermin, and clear the Countries of all noxious Creatures. But +may not a Naturalist dissect Moles, try Experiments upon them, and +enquire into the Nature of their Handicraft, without Offence to the +Mole-catchers, whose Business it is only to kill them as fast as they +can? + +Hor. What Fault is it you find with the Moralists? I can't see what +you drive at. + +Cleo. I would shew you, that the Want of Accuracy in them, when they +have treated of Human Nature, makes it extremely difficult to speak +intelligibly of the different Faculties of our intellectual Part. Some +Things are very essential, and yet have no Name, as I have given an +Instance in that Esteem which Men have naturally for themselves, +abstract from Self-love, and which I have been forced to coin the Word +Self-liking for: Others are miscall'd and said to be what they are +not. So most of the Passions are counted to be Weaknesses, and +commonly call'd Frailties; whereas they are the very Powers that +govern the whole Machine; and, whether they are perceived or not, +determine or rather create The Will that immediately precedes every +deliberate Action. + +Hor. I now understand perfectly well what you mean by Self-liking. You +are of Opinion, that we are all born with a Passion manifestly +distinct from Self-love; that, when it is moderate and well regulated, +excites in us the Love of Praise, and a Desire to be applauded and +thought well of by others, and stirs us up to good Actions: but that +the same Passion, when it is excessive, or ill turn'd, whatever it +excites in our Selves, gives Offence to others, renders us odious, and +is call'd Pride. As there is no Word or Expression that comprehends +all the different Effects of this same Cause, this Passion, you have +made one, _viz_. Self-liking, by which you mean the Passion in general, +the whole Extent of it, whether it produces laudable Actions, and +gains us Applause, or such as we are blamed for and draw upon us the +ill Will of others. + +Cleo. You are extremely right; this was my Design in coining the Word +Self-liking. + +Hor. But you said, that Honour owes its Birth to this Passion; which I +don't understand, and wish you would explain to me. + +Cleo. To comprehend this well, we ought to consider, that as all Human +Creatures are born with this Passion, so the Operations of it are +manifestly observed in Infants; as soon as they begin to be conscious +and to reflect, often before they can speak or go. + +Hor. As how? + +Cleo. If they are praised, or commended, tho' they don't deserve it, +and good Things are said of them, tho' they are not true, we see, that +Joy is raised in them, and they are pleased: On the Contrary, when +they are reproved and blamed, tho' they know themselves to be in +Fault, and bad Things are said of them, tho' Nothing but Truth, we see +it excites Sorrow in them and often Anger. This Passion of +Self-liking, then, manifesting it self so early in all Children that +are not Idiots, it is inconceivable that Men should not be sensible, +and plainly feel, that they have it long before they are grown up: And +all Men feeling themselves to be affected with it, tho' they know no +Name for the Thing it self, it is impossible, that they should long +converse together in Society without finding out, not only that others +are influenced with it as well as themselves, but likewise which Way +to please or displease one another on Account of this Passion. + +Hor. But what is all this to Honour? + +Cleo. I'll shew you. When _A_ performs an Action which, in the Eyes of +_B_, is laudable, _B_ wishes well to _A_; and, to shew him his Satisfaction, +tells him, that such an Action is an Honour to Him, or that He ought +to be Honoured for it: By saying this, _B_, who knows that all Men are +affected with Self-liking, intends to acquaint _A_, that he thinks him +in the Right to gratify and indulge himself in the Passion of +Self-liking. In this Sense the Word Honour, whether it is used as a +Noun or a Verb, is always a Compliment we make to Those who act, have, +or are what we approve of; it is a Term of Art to express our +Concurrence with others, our Agreement with them in their Sentiments +concerning the Esteem and Value they have for themselves. From what I +have said, it must follow, that the greater the Multitudes are that +express this Concurrence, and the more expensive, the more operose, +and the more humble the Demonstrations of it are, the more openly +likewise they are made, the longer they last, and the higher the +Quality is of Those who join and assist in this Concurrence, this +Compliment; the greater, without all Dispute, is the Honour which is +done to the Person in whose Favour these Marks of Esteem are +displayed: So that the highest Honour which Men can give to Mortals, +whilst alive, is in Substance no more, than the most likely and most +effectual Means that Human Wit can invent to gratify, stir up, and +encrease in Him, to whom that Honour is paid, the Passion of +Self-liking. + +Hor. I am afraid it is true. + +Cleo. To render what I have advanced more conspicuous, we need only +look into the Reverse of Honour, which is Dishonour or Shame, and we +shall find, that this could have had no Existence any more than +Honour, if there had not been such a Passion in our Nature as +Self-liking. When we see Others commit such Actions, as are vile and +odious in our Opinion, we say, that such Actions are a Shame to them, +or that they ought to be ashamed of them. By this we shew, that we +differ from them in their Sentiments concerning the Value which we +know, that they, as well as all Mankind, have for their own Persons; +and are endeavouring to make them have an ill Opinion of themselves, +and raise in them that sincere Sorrow, which always attends Man's +reflecting on his own Unworthiness. I desire, you would mind, that the +Actions which we thus condemn as vile and odious, need not to be so +but in our own Opinion; for what I have said happens among the worst +of Rogues, as well as among the better Sort of People. If one Villain +should neglect picking a Pocket, when he might have done it with Ease, +another of the same Gang, who was near him and saw this, would upbraid +him with it in good Earnest, and tell him, that he ought to be ashamed +of having slipt so fair an Opportunity. Sometimes Shame signifies the +visible Disorders that are the Symptoms of this sorrowful Reflection +on our own Unworthiness; at others, we give that Name to the +Punishments that are inflicted to raise those Disorders; but the more +you will examine into the Nature of either, the more you will see the +Truth of what I have asserted on this Head; and all the Marks of +Ignominy, that can be thought of; have a plain Tendency to mortify +Pride; which, in other Words, is to disturb, take away and extirpate +every Thought of Self-liking. + +Hor. The Author of the Fable of the _Bees_, I think, pretends somewhere +to set down the different Symptoms of Pride and Shame. + +Cleo. I believe they are faithfully copied from Nature. ---- Here is +the Passage; pray read it. + +Hor. [3] _When a Man is overwhelm'd with Shame, he observes a Sinking +of the Spirits; the Heart feels cold and condensed, and the Blood +flies from it to the Circumference of the Body; the Face glows; the +Neck and part of the Breast partake of the Fire: He is heavy as Lead; +the Head is hung down; and the Eyes through a Mist of Confusion are +fix'd on the Ground: No Injuries can move him; he is weary of his +Being, and heartily wishes he could make himself invisible: But when, +gratifying his Vanity, he exults in his Pride, he discovers quite +contrary Symptoms; his Spirits swell and fan the Arterial Blood; a +more than ordinary Warmth strengthens and dilates the Hear; the +Extremities are cool; he feels Light to himself, and imagines he could +tread on Air; his Head is held up; his Eyes are roll'd about with +Sprightliness; he rejoices at his Being, is prone to Anger, and would +be glad that all the World could take Notice of him._ + +[Footnote 3: Fable of the Bees, Page 57.] + +Cleo. That's all. + +Hor. But you see, he took Pride and Shame to be two distinct Passions; +nay, in another Place he has call'd them so. + +Cleo. He did; but it was an Errour, which I know he is willing to own. + +Hor. what he is willing to own I don't know; but I think he is in the +Right in what he says of them in his Book. The Symptoms of Pride and +Shame are so vastly different, that to me it is inconceivable, they +should proceed from the fame Passion. + +Cleo. Pray think again with Attention, and you'll be of my Opinion. My +Friend compares the Symptoms that are observed in Human Creatures when +they exult in their Pride, with those of the Mortification they feel +when they are overwhelm'd with Shame. The Symptoms, and if you will +the Sensations, that are felt in the Two Cases, are, as you say, +vastly different from one another; but no Man could be affected with +either, if he had not such a Passion in his Nature, as I call +Self-liking. Therefore they are different Affections of one and the +same Passion, that are differently observed in us, according as we +either enjoy Pleasure, or are aggriev'd on Account of that Passion; in +the same Manner as the most happy and the most miserable Lovers are +happy and miserable on the Score of the same Passion. Do but compare +the Pleasure of a Man, who with an extraordinary Appetite is feasting +on what is delicious to him, to the Torment of another, who is +extremely hungry, and can get Nothing to eat. No Two Things in the +World can be more different, than the Pleasure of the One is from the +Torment of the other; yet Nothing is more evident, than that both are +derived from and owing to the same craving principle in our nature, +the Desire of Food; for when this is entirely lost, it is more +vexatious to eat, than it is to let it alone, tho' the whole Body +languishes, and we are ready to expire for Want of Sustenance. +Hitherto I have spoken of honour in its first literal Sense, in which +it is a Technic Word in the Art of Civility, and signifies a Means +which Men by Conversing together have found out to please and gratify +one another on Account of a palpable Passion in our Nature, that has +no Name, and which therefore I call Self-liking. In this Sense I +believe the Word Honour, both as a Verb and a Noun, to be as Ancient +as the oldest Language. But there is another Meaning besides, +belonging to the same Sound; and Honour signifies likewise a principle +of Courage, Virtue, and Fidelity, which some men are said to act from, +and to be aw'd by, as others are by Religion. In this latter Sense, it +is much more modern, and I don't believe to be met with a Thousand +Years ago in any Language. + +Hor. How! Is it but within these Thousand Years that there have been +men of Bravery and Virtue? Have not the _Greeks_ and _Romans_ had great +Numbers of them? Were not the _Horatii_ and _Curiatii_ Men of Honour? + +Cleo. They never were call'd so. All Ages and most Countries have +produced Men of Virtue and Bravery; but this I do not enquire into +now: What I assert to be modern is the Phrase, the Term of Art; it is +that which the Ancients knew Nothing of; nor can you with Ten Words, +in either _Greek_ or _Latin_, express the entire Idea which is annex'd to +the Word Honour when it signifies a Principle. To be a Man of Honour, +it is not sufficient, that he, who assumes that Title, is brave in +War, and dares to fight against the Enemies of his Country; but he +must likewise be ready to engage in private Quarrels, tho' the Laws of +God and his Country forbid it. He must bear no Affront without +resenting it, nor refuse a Challenge, if it be sent to him in a proper +Manner by a Man of Honour. I make no Doubt, but this Signification of +the Word Honour is entirely Gothick, and sprung up in some of the most +ignorant Ages of Christianity. It seems to have been Invention to +influence Men, whom Religion had no Power over. All Human Creatures +have a restless Desire of mending their Condition; and in all Civil +Societies and Communions of Men there seems to be a Spirit at Work, +that, in Spight of the continual Opposition it receives from Vice and +Misfortunes, is always labouring for, and seeking after what can never +be obtain'd whilst the World stands. + +Hor. What is that pray? + +Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to +obviate every Inconveniency they meet with; and as Times discover to +them the Insufficiency of those Laws, they make others with an Intent +to enforce, mend, explain or repeal the former; till the Body of Laws +grows to such an enormous Bulk, that to understand it is a tedious +prolix Study, and the Numbers that follow and belong to the Practise +of it, come to be a Grievance almost as great as could be fear'd from +Injustice and Oppression. Nothing is more necessary than that Property +should be secured; and it is impossible but on many Occasions Men must +trust one another in the Civil Society. Now Nothing has ever been +thought to be more obligatory or a greater Tie upon Man than Religion. + +Hor. This I have often wonder'd at: Considering the Absurdities on the +Religion of the _Greeks_ and _Romans,_ the bad Examples and Immoralities +of their Deities, the ridiculous Fables of a _Charon,_ a _Styx,_ a +_Cerberus,_ &c, and the obscenity display'd in several of their +Festivals, I cannot conceive how Men could expect, that such Religions +should make Men Honest, or do any good to their Morals; and yet, which +is amazing to me, most wise men in all Ages have agreed, that, without +some Religion or other, it would be impossible to govern any +considerable Nation. However, I believe it is Fact, that it never was +done. + +Cleo. That no large Society of Men can be well govern'd without +Religion, and that there never was a Nation that had not some Worship, +and did not believe in some Deity or other, is most certain: But what +do you think is the Reason of that? + +Hor. Because Multitudes must be aw'd by Something that is terrible, as +Flames of Hell, and Fire everlasting; and it is evident, that if it +was not for the Fear of an After-Reckoning, some Men would be so +wicked, that there would be no living with them. + +Cleo. Pray, how wicked would they be? What Crimes would they commit? + +Hor. Robbing, Murdering, Ravishing. + +Cleo. And are not often here, as well as in other Nations, People +convicted of, and punished for those Crimes? + +Hor. I am satisfied, the Vulgar could not be managed without Religion +of some Sort or other; for the Fear of Futurity keeps Thousands in +Awe, who, without that Reflection, would all be guilty of those Crimes +which are now committed only by a Few. + +Cleo. This is a Surmise without any Foundation. It has been said a +Thousand Times by Divines of all Sects; but No body has ever shewn the +least Probability of its being true; and daily Experience gives us all +the Reason in the World to think the Contrary; for there are +Thousands, who, throughout the Course of their Lives, seem not to have +the least Regard to a future State, tho' they are Believers, and yet +these very People are very cautious of committing any Thing which the +Law would punish. You'll give me Leave to observe by the By, that to +believe what you say, a Man must have a worse Opinion of his Species, +than ever the Author of the _Fable of the Bees_ appears to have had yet. + +Hor. Don't mistake me: I am far from believing, that Men of Sense and +Education are to be frighten'd with those Bugbears. + +Cleo. And what I say, I don't mean of Libertines or Deist; but Men, +that to all outward Appearance are Believers, that go to Church, +receive the Sacrament, and at the Approach of Death are observed to be +really afraid of Hell. And yet of these, many are Drunkards, +Whoremasters, Adulterers, and not a Few of them betray their Trust, +rob their Country, defraud Widows and Orphans, and make wronging their +Neighbours their daily Practice. + +Hor. What Temporal Benefit can Religion be of to the Civil Society, if +it don't keep People in Awe? + +Cleo. That's another Question. We both agree, that no Nation or large +Society can be well govern'd without Religion. I ask'd you the Reason +of this: You tell me, because the Vulgar could not be kept in Awe +without it. In Reply to this, I point at a Thousand Instances, where +Religion is not of the Efficacy, and shew you withal that this End of +keeping Men in Awe is much better obtain'd by the Laws and temporal +Punishment; and that it is the Fear of them, which actually restrains +great Numbers of wicked People; I might say All, without Exception, of +whom there is any Hope or Possibility, that they can be curb'd at all, +or restrain'd by any Thing whatever: For such Reprobates as can make a +Jest of the Gallows, and are not afraid of Hanging, will laugh +likewise at Hell and defy Damnation. + +Hor. If the Reason I alledge is insufficient, pray give me a better. + +Cleo. I'll endeavour it. The First Business of all Governments, I mean +the Task which all Rulers must begin with, is, to make Men tractable +and obedient, which is not to be perform'd unless we can make them +believe, that the Instructions and Commands we give them have a plain +Tendency to the Good of every Individual, and that we say Nothing to +them, but what we know to be true. To do this effectually, Human +Nature ought to be humour'd as well as studied: Whoever therefore +takes upon him to govern a Multitude, ought to inform himself of those +Sentiments that are the natural Result of the Passions and Frailties +which every Human Creature is born with. + +Hor. I don't understand what Sentiments you speak of. + +Cleo. I'll explain my self. All Men are born with Fear; and as they +are likewise born with a Desire of Happiness and Self-Preservation, it +is natural for them to avoid Pain and every Thing that makes them +uneasy; and which, by a general Word, is call'd Evil. Fear being that +Passion which inspires us with a strong Aversion to Evil, it is very +natural to think that it will put us up on enquiring into the means to +shun it. I have told you already, in our Fifth Conversation, how this +Aversion to Evil, and Endeavour to shun it, this Principle of Fear, +would always naturally dispose Human Creatures to suspect the +Existence of an intelligent Cause that is invisible, whenever any Evil +happen'd to them, which came they knew not whence, and of which the +Author was not to be seen. If you remember what I said then, the +Reasons why no Nations can be govern'd without Religion, will be +obvious. Every Individual, whether he is a Savage, or is born in a +Civil Society, is persuaded within, that there is such an invisible +Cause; and should any Mortal contradict this, no Multitude would +believe a Word of what he said. Whereas, on the other Hand, if a Ruler +humours this Fear, and puts it out of all Doubt, that there is such an +invisible Cause, he may say of it what he pleases; and no Multitude, +that was never taught any Thing to the contrary, will ever dispute it +with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a +Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of +the invisible Cause, he is at Liberty to call it very good or very +bad. He many say of it, that it is an envious, malicious, and the most +cruel Being that can be imagin'd; that it loves Blood and delights in +Human Sacrifices: Or he may say that there are two invisible Causes; +one the Author of Good, the other of Evil; or that there are Three; or +that there is really but One, tho' seemingly there are Three, or else +that there are Fifty Thousand. The many Calamities we are liable to, +from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and +Inundations, will always make ignorant and untaught Men more prone to +believe, that the invisible Cause is a bad mischievous Being, than +that it is a good benign one; as I shew'd you then in that Fifth +Conversation. + +Hor. On this Head I own I must give up Mankind, and cannot maintain +the Excellency of Human Nature; for the absurdities in Idolatrous +Worship, that have been and are still committed by some of our own +Species, are such as no Creatures of any other could out-do them in. + +Cleo. The Protestant and the Mahometan are the only National Religions +now, that are free from Idolatry; and therefore the Absurdities in the +Worship of all the Rest are pretty much alike; at least, the +Difference in the Degrees of Mens Folly, as Idolaters, is very +inconsiderable. For how unknown soever an invisible Cause, Power, or +Being may be, that is incomprehensible, this is certain of it, that no +clear intelligible Idea can be form'd of it; and that no Figure can +describe it. All Attempts then, to represent the Deity, being equally +vain and frivolous, no One Shape or Form can be imagin'd of it, that +can justly be said to be more or less absurd than another. As to the +temporal Benefit which Religion can be of to the Civil Society, or the +Political View which Lawgivers and Governours may have in promoting +it, the chief Use of it is in Promises of Allegiance and Loyalty, and +all solemn Engagements and Asseverations, in which the invisible +Power, that, in every Country, is the Object of the Publick Worship, +is involved or appeal'd to. For these Purposes all Religions are +equally serrviceable; and the worst is better than none: For without +the belief of an invisible Cause, no Man's Word is to be relied upon, +no Vows or Protestations can be depended upon; but as soon as a Man +believes, that there is a Power somewhere, that will certainly punish +him, if he forswears himself; as soon, I say, as a Man believes this, +we have Reason to trust to his Oath; at least, it is a better Test +than any other Verbal Assurance. But what this same Person believes +further, concerning the Nature and the Essence of that Power he swears +by, the Worship it requires, or whether he conceives it in the +singular or plural Number, may be very material to himself, but the +Socicty has Nothing to do with it: Because it can make no Alteration +in the Security which his Swearing gives us. I don't deny the +Usefulness which even the worst Religion that can be, may be of to +Politicians and the Civil Society: But what I insist upon, is, that +the temporal Benefit of it, or the Contrivance of Oaths and Swearing, +could never have enter'd into the the Heads of Politician, if the Fear +of an invisible Cause had not pre-existed and been supposed to be +universal, any more than they would have contrived matrimony, if the +Desire of Procreation had not been planted in Human Nature and visible +in both Sexes. Passions don't affect us, but when they are provoked: +The Fear of Death is a Reality in our Nature: But the greatest Cowards +may, and often do, live Forty Years and longer, without being +disturb'd by it. The Fear of an invisible Cause is as real in our +Nature, as the Fear of Death; either of them may be conquer'd perhaps; +but so may Lust; and Experience teaches us, that how violent soever +the Desire of Propagating our Species may be whilst we are young, it +goes off, and is often entirely lost in old Age. When I hear a Man +say, that he never felt any Fear of an invisible Cause, that was not +owing to Education, I believe him as much as I do a young married +Woman in Health and Vigour, who tells me, that she never felt any Love +to a Man, that did not proceed from a Sense of her Duty. + +Hor. Does this Fear, this Acknowledgment of an invisible Cause, +dispose or excite men any more to the true Religion, than it does to +the grossest and most abominable Idolatry? + +Cleo. I don't say it does. But there is no Passion in Human Nature so +beneficial, that, according as it is managed, may not do Mischief as +well as good. What do you think of Love? If this Fear had not been +common to the whole Species, none could have been influenc'd by it; +the Consequence of which must have been, that Men would have rejected +the true Religion as well as the false. There is Nothing that Men may +differ in, in which they will ever be all of the same Opinion: And +abstruse Truths do often seem to be less probable than well dress'd +Fables, when they are skilfully accommodated to our Understanding, and +agreeable to our own Way of thinking. That there is but one God, the +Creator of Heaven and Earth, that is an all-wise and perfectly good +Being, without any Mixture of Evil, would have been a most rational +Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks +must have been carried on to a great Height of Perfection, before this +Truth could be penetrated into by the Light of Nature. _Plutarch_, who +was a Man of great Learning, and has in many Things display'd good +Sense and Capacity, thought it impossible, that one Being should have +been the Cause of the Whole, and was therefore of Opinion, that there +must have been Two Principles; the one to produce all the Good; and +the other all the Evil that is in the World. And Some of the greatest +men have been of this Opinion, both before and since the Promulgation +of the Gospel. But whatever Philosophers and men of Letters may have +advanced, there never was an Age or a Country where the Vulgar would +ever come into an Opinion that contradicted that Fear, which all men +are born with, of an invisible Cause, that meddles and interferes in +Human Affairs; and there is a greater Possibility, that the most +Senseless Enthusiast should make a knowing and polite Nation believe +the most incredible Falsities, or that the most odious Tyrant should +persuade them to the grossest Idolatry, than that the most artful +Politician, or the most popular Prince, should make Atheism to be +universally received among the Vulgar of any considerable State or +Kingdom, tho' there were no Temples or Priests to be seen. From all +which I would shew, that, on the one Hand, you can make no Multitudes +believe contrary to what they feel, or what contradicts a Passion +inherent in their Nature, and that, on the other, if you humour that +Passion, and allow it to be just, you may regulate it as you please. +How unanimous soever, therefore, all Rulers and Magistrates have +seem'd to be in promoting some Religion or other, the Principle of it +was not of their Invention. They found it in Man; and the Fear of an +invisible Cause being universal, if Governours had said nothing of it, +every Man in his own Breast would have found Fault with them, and had +a Superstition of his own to himself. It has often been seen, that the +most subtle Unbelievers among Politicians have been forced, for their +own Quiet, to counterfeit their Attachment to religion, when they +would a Thousand Times rather have done without it. + +Hor. It is not in the Power then, you think, of Politicians, to +contradict the Passions, or deny the Existence of them, but that, when +once they have allow'd them to be just and natural, they may guide Men +in the Indulgence of them, as they please. + +Cleo. I do so; and the Truth of this is evident likewise in another +Passion, (_viz_) that of Love, which I hinted at before; and Marriage +was not invented to make Men procreate; they had that Desire before; +but it was instituted to regulate a strong Passion, and prevent the +innumerable Mischiefs that would ensue, if Men and Women should +converse together promiscuosly, and love and leave one another as +Caprice and their unruly Fancy led them. Thus we see, that every +Legislator has regulated Matrimony in that Way, which, to the best of +his Skill, he imagin'd would be the most proper to promote the Peace +Felicity in general of Those he govern'd: And how great an Imposter +soever _Mahomet_ was, I can never believe, that he would have allow'd +his _Mussulmen_ Three or Four Wives a piece, if he had thought it +better, than one; Man should be contented with and confin'd to One +Woman; I mean better upon the Whole, more beneficial to the Civil +Society, as well in Consideration of the Climate he lived in--, as the +Nature and the Temperament of those _Arabians_ he gave his Laws to. + +Hor. But what is all this to the Origin of Honour? What Reason have +you to think it to be of Gothick Extraction? + +Cleo. My Conjecture concerning Honour, as it signifies a Principle +from which Men act, is, that it is an Invention of Politicians, to +keep Men close to their Promises and Engagements, when all other Ties +prov'd ineffectual; and the Christian Religion itself was often found +insufficient for that Purpose. + +Hor. But the Belief of an over-ruling Power, that will certainly +punish Perjury and Injustice, being common to all Religions, what +pre-eminence has the Christian over the Rest, as to the Civil Society +in Temporals? + +Cleo. It shews and insists upon the Necessity of that Belief more +amply and more emphatically than any other. Besides, the Strictness of +its Morality, and the exemplary Lives of Those who preach'd it, gain'd +vast Credit to the mysterious Part of it; and there never had been a +Doctrine or Philosophy from which it was so likely to expect, that it +would produce Honesty, mutual Love and Faithfulness in the Discharge +of all Duties and Engagements as the Christian Religion. The wisest +Moralists, before that Time, has laid the greatest Stress on the +Reasonableness of their precepts; and appeal'd to Human Understanding +for the Truth of their Opinions. But the Gospel, soaring beyond the +Reach of Reason, teaches us many Things, which no Mortal could ever +have known, unless they had been reveal'd to him; and several that +must always remain incomprehensible to finite Capacities; and this is +the Reason, that the Gospel presses and enjoins Nothing with more +Earnestness than Faith and Believing. + +Hor. But would Men be more sway'd by Things they believed only, than +they would be by those they understood? + +Cleo. All Human Creatures are sway'd and wholly govern'd by their +Passions, whatever fine Notions we may flatter our Selves with; even +those who act suitably to their Knowledge, and strictly follow the +Dictates of their Reason, are not less compell'd so to do by some +Passion or other, that sets them to Work, than others, who bid +Defiance and act contrary to Both, and whom we call Slaves to their +Passions. To love Virtue for the Beauty of it, and curb one's +Appetites because it is most reasonable so to do, are very good Things +in Theory; but whoever understands our Nature, and consults the +Practice of Human Creatures, would sooner expect from them, that they +should abstain from Vice, for Fear of Punishment, and do good, in +Hopes of being rewarded for it. + +Hor. Would you prefer that Goodness, built upon Selfishness and +Mercenary Principles, to that which proceeds from a Rectitude of +Thinking, and a real Love of Virtue and Reasonableness of Mens +Actions? + +Cleo. We can give no better Proof of our Reasonableness, than by +judging rightly. When a Man wavers in his Choice, between present +Enjoyments of Ease and Pleasure, and the Discharge of Duties that are +troublesome, he weighs what Damage or benefit will accrue to him upon +the Whole, as well from the Neglect as the Observence of the Duties +that are prescrib'd to him; and the greater the Punishment is he fears +from the Neglect, and the more transcendent the Reward is which he +hopes for from the Observance, the more reasonably he acts, when he +sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in +Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, +for Fear of being Miserable for ever, are more justifiable to Reason, +and more consonant to good Sense, than it is to do it for Nothing. + +Hor. But our Divines will tell you, that this Slavish Fear is +unacceptable, and that the Love of God ought to be the Motive of good +Actions. + +Cleo. I have Nothing against the refin'd Notions of the Love of God, +but this is not what I would now speak of. My Design was only to +prove, that the more firmly Men believe Rewards and Punishments from +an invisible Cause, and the more this Belief always influences them in +all their Actions, the closer they'll keep to Justice and all Promises +and Engagements. It is this that was always most wanted in the Civil +Society; and, before the Coming of _Christ_, Nothing had appear'd upon +Earth, from which this grand _Desideratum_, this Blessing, might so +reasonably be expected as it might from his Doctrine. In the Beginning +of Christianity, and whilst the Gospel was explain'd without any +Regard to Wordly Views, to be a Soldier was thought inconsistent with +the Profession of a Christian; but this Strictness of the +Gospel-Principles began to be disapproved of in the Second Century. +The Divines of those Days were most of them become arrant Priests, and +saw plainly, that a Religion, which would not allow its Votaries to +assist at Courts or Armies, and comply with the vain World, could +never be made National; consequently, the Clergy of it could never +acquire any considerable Power upon Earth. In Spirituals they were the +Successors of the Apostles, but in Temporals they wanted to succeed +the Pagan Priests, whose Possessions they look'd upon with wishful +Eyes; and Worldly Strength and Authority being absolutely necessary to +establish Dominion, it was agreed, that Christians might be Soldiers, +and in a just War fight with the Enemies of their Country. But +Experience soon taught them, that those Christians, whose Consciences +would suffer them to be Soldiers, and to act contrary to the Doctrine +of Peace, were not more strict Observers of other Duties; that Pride, +Avarice and Revenge ranged among them as they did among the Heathens, +and that many of them were guilty of Drunkenness and Incontinence, +Fraud and Injustice, at the same Time that they pretended to great +Zeal, and were great Sticklers for their Religion. This made it +evident, that there could be no Religion so strict, no System of +Morality so refin'd, nor Theory so well meaning, but some People might +pretend to profess and follow it, and yet be loose Livers, and wicked +in their Practice. + +Hor. Those who profess to be of a Theory, which they contradict by +their Practice, are, without Doubt, hypocrites. + +Cleo. I have more Charity than to think so. There are real Believers +that lead Wicked Lives; and Many stick not at Crimes, which they never +would have dared to commit, if the Terrors of the Divine Justice, and +the Flames of Hell, had struck their Imagination, and been before them +in the same Manner as they really believe they shall be; or if at that +Time their Fears had made the same Impression upon them, which they do +at others, when the Evil dreaded seems to be near. Things at a +Distance, tho' we are sure that they are to come, make little +Impression upon us in Comparison with those that are present and +immediately before us. This is evident in the Affair of Death: There +is No Body who does not believe, that he must die, Mr. _Asgil_ perhaps +excepted; yet it hardly ever employs People's Thoughts, even of Those +who are most terribly afraid of it whilst they are in perfect Health, +and have every Thing they like. Man is never better pleas'd than when +he is employ'd in procuring Ease and Pleasure, in thinking on his own +Worth, and mending his Condition upon Earth. Whether This is laid on +the Devil or our Attachment to the World, it is plain to me, that it +flows from Man's Nature, always to mind to Flatter, Love, and take +Delight in himself; and that he cares as little as possible ever to be +interupted in this grand Employment. As every organ, and every part of +Man, seems to be made and wisely contriv'd for the Functions of this +Life only, so his Nature prompts him, not to have any Sollicitude for +Things beyond this World. The Care of Self-Preservation we are born +with, does not extend it self beyond this Life; therefore every +Creature dreads Death as the Dissolution of its Being, the Term not to +be exceeded, the End of All. How various and unreasonable soever our +Wishes may be, and how enormous the Multiplicity of our Desires, they +terminate in Life, and all the Objects of them are on this Side the +Grave. + +Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not +to be enjoy'd but by his Heirs, and enters into Agreements that shall +be binding for a Thousand Years. + +Cleo. All the Pleasure and Satisfaction that can arise from the +Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and +Advantages we wish to our Posterity are of the same Nature with those +which we would wish to our Selves if we were to live; and what we take +Care of is, that they shall be Rich, keep their Possessions, and that +their Estates, Authority and Prerogatives shall never diminish, but +rather encrease. We look upon Posterity as the Effect of which we are +the Cause, and we reckon our Selves as it were to continue in them. + +Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise +their Lives to Fame and a lasting Reputation, sure they have Wishes +beyond the Grave. + +Cleo. Tho' a Man should stretch and carry his Ambition to the End of +the World, and desire not to be forgot as long as that stood, yet the +Pleasure that arises from the Reflection on what shall be said of him +Thousands and Thousand of Years after, can only be enjoy'd in this +Life. If a vain Coxcomb, whose Memory shall die with him, can be but +firmly persuaded, that he shall leave an eternal Name, the Reflection +may give him as much Pleasure as the greatest Hero can receive from +reflecting on what shall really render him immortal. A Man, who is not +regenerated, can have no Notion of another World, or future happiness; +therefore his Longing after it cannot be very strong. Nothing can +affect us forcibly but what strikes the Senses, or such Things which +we are conscious of within. By the Light of Nature only, we are +capable of demonstrating to our Selves the necessity of a First Cause, +a Supreme Being; but the Existence of a Deity cannot be render'd more +manifest to our Reason, than his Essence is unknown and +incomprehensible to our Understanding. + +Hor. I don't see what you drive at. + +Cleo. I am endeavouring to account for the small Effect and little +Force, which Religion, and the Belief of future Punishments, may be of +to mere Man, unassisted with the Divine Grace. The Practice of nominal +Christians is perpetually clashing with the Theory they profess. +Innumerable Sins are committed in private, which the Presence of a +Child, or the most insignificant Person, might have hinder'd, by Men +who believe God to be omniscient, and never question'd his Ubiquity. + +Hor. But pray, come to the Point, the Origin of Honour. + +Cleo. If we consider, that men are always endeavouring to mend their +Condition and render Society more happy as to this World we may easily +conceive, when it was evident that Nothing could be a Check upon Man +that was absent, or at least appear'd not to be present, how Moralists +and Politicians came to look for Something in Man himself, to keep him +in Awe. The more they examin'd into Human Nature, the more they must +have been convinced, that Man is so Selfish a Creature, that, whilst +he is at Liberty, the greatest Part of his Time will always be +bestow'd upon himself; and that whatever Fear or Revenerence he might +have for an invisible Cause, that Thought was often jostled out by +others, more nearly relating to himself. It is obvious likewise, that +he neither loves nor esteems any Thing so well as he does his own +Individual; and that here is Nothing, which he has so constantly +before his Eyes, as his own dear Self. It is highly probable, that +skilful Rulers, having made these observations for some Time, would be +tempted to try if Man could not be made an Object of Reverence to +himself. + +Hor. You have only named Love and Esteem; they alone cannot produce +Reverence by your own Maxim; how could they make a man afraid of +himself? + +Cleo. By improving upon his Dread of Shame; and this, I am persuaded, +was the Case: For as soon as it was found out, that many vicious, +quarrelsome, and undaunted Men, that fear'd neither God nor Devil, +were yet often curb'd and visibly with-held by the Fear of Shame; and +likewise that this Fear of Shame might be greatly encreas'd by an +artful Education, and be made superiour even to that of Death, they +had made a Discovery of a real Tie, that would serve many noble +Purposes in the Society. This I take to have been the Origin of +Honour, the Principle of which has its Foundation in Self-liking; and +no Art could ever have fix'd or rais'd it in any Breast, if that +Passion had not pre-existed and been predominant there. + +Hor. But, how are you sure, that this was the Work of Moralists and +Politicians, as you seem to insinuate? + +Cleo. I give those Names promiscuously to All that, having studied +Human Nature, have endeavour'd to civilize Men, and render them more +and more tractable, either for the Ease of Governours and Magistrates, +or else for the Temporal Happiness of Society in general. I think of +all Inventions of this Sort, the same which told [4] you of +Politeness, that they are the joint Labour of Many, Human Wisdom is +the Child of Time. It was not the Contrivance of one Man, nor could it +have been the Business of a few Years, to establish a Notion, by which +a rational Creature is kept in Awe for Fear of it Self, and an Idol is +set up, that shall be its own Worshiper. + +[Footnote 4: Fable of the Bees, Part. II. page 132.] + +Hor. But I deny, that in the Fear of Shame we are afraid of our +Selves. What we fear, is the judgment of others, and the ill Opinion +they will justly have of us. + +Cleo. Examine this thoroughly, and you'll find, that when we covet +Glory, or dread Infamy, it is not the good or bad Opinion of others +that affects us with Joy or Sorrow, Pleasure or Pain; but it is the +Notion we form of that Opinion of theirs, and must proceed from the +Regard and Value we have for it. If it was otherwise, the most +Shameless Fellow would suffer as much in his Mind from publick +Disgrace and Infamy, as a Man that values his Reputation. Therefore it +is the Notion we have of Things, our own Thought and Something within +our Selves, that creates the Fear of Shame: For if I have a Reason, +why I forbear to do a Thing to Day, which it is impossible should be +known before to Morrow, I must be with-held by Something that exists +already; for Nothing can act upon me the Day before it has its Being. + +Hor. The Upshot is I find, that Honour is of the same Origin with +Virtue. + +Cleo. But the Invention of Honour, as a Principle, is of a much later +Date; and I look upon it as the greater Atchievement by far. It was an +Improvement in the Art of Flattery, by which the Excellency of our +Species is raised to such a Height, that it becomes the Object of our +own Adoration, and Man is taught in good Earnest to worship himself. + +Hor. But granting you, that both Virtue and Honour are of Human +Contrivance, why do you look upon the Invention of the One to be a +greater Atchievement than that of the other? + +Cleo. Because the One is more skilfully adapted to our inward Make. +Men are better paid for their Adherence to Honour, than they are for +their Adherence to Virtue: The First requires less Self-denial; and +the Rewards they receive for that Little are not imaginary but real +and palpable. But Experience confirms what I say: The Invention of +Honour has been far more beneficial to the Civil Society than that of +Virtue, and much better answer'd the End for which they were invented. +For ever since the Notion of Honour has been receiv'd among +Christians, there have always been, in the same Number of People, +Twenty Men of real Honour, to One of real Virtue. The Reason is +obvious. The Persuasions to Virtue make no Allowances, nor have any +Allurements that are clashing with the Principle of it; whereas the +Men of Pleasure, the Passionate and the Malicious, may all in their +Turns meet with Opportunities of indulging their darling Appetites +without trespassing against the Principle of Honour. A virtuous Man +thinks himself obliged to obey the Laws of his Country; but a Man of +Honour acts from a Principle which he is bound to believe Superiour to +all Laws. Do but consider the Instinct of Sovereignty that all Men are +born with, and you'll find, that in the closest Attachment to the +Principle of Honour there are Enjoyments that are ravishing to Human +Nature. A virtuous Man expects no Acknowledgments from others; and if +they won't believe him to be virtuous, his Business is not to force +them to it; but a Man of Honour has the Liberty openly to proclaim +himself to be such, and call to an Account Every body who dares to +doubt of it: Nay, such is the inestimable Value he sets upon himself, +that he often endeavours to punish with Death the most insignificant +Trespass that's committed against him, the least Word, Look, or +Motion, if he can find but any far-fetch'd reason to suspect a Design +in it to under-value him; and of this No body is allow'd to be a Judge +but himself. The Enjoyments that arise from being virtuous are of that +Nicety, that every ordinary Capacity cannot relish them: As, without +Doubt, there is a noble Pleasure in forgiving of Injuries, to +Speculative Men that have refin'd Notions of Virtue; but it is more +Natural to resent them; and in revenging one's self, there is a +Pleasure which the meanest Understanding is capable of tasting. It is +manifest then, that there are Allurements in the Principle of Honour, +to draw in Men of the lowest Capacity, and even the vicious, which +Virtue has not. + +Hor. I can't see, how a Man can be really virtuous, who is not +likewise a Man of Honour. A Person may desire to be Honest, and have +an Aversion to Injustice, but unless he has Courage, he will not +always dare to be just, and may on many Occasions be afraid to do his +Duty. There is no Dependance to be had on a Coward, who may be bully'd +into vicious Actions, and every Moment be frighten'd from his +Principle. + +Cleo. It never was pretended, that a Man could be Virtuous and a +Coward at the same Time, since Fortitude is the very First of the Four +Cardinal Virtues. As much Courage and Intrepidity as you please; but a +virtuous Man will never display his Valour with Ostentation, where the +Laws of God and Men forbid him to make Use of it. What I would +demonstrate, is, that there are many Allowances, gross Indulgences to +Human Nature in the Principle of Honour, especially of modern Honour, +that are always exclaim'd against by the Voice of Virtue, and +diametrically opposite to the Doctrine of _Christ._ + +Hor. Yet the further we look back for these Seven or Eight Hundred +years, the more we shall find Honour and Religion blended together. + +Cleo. When Ignorance, for several Ages, had been successfully +encouraged and was designedly introduced to make Way for Credulity, +the Simplicity of the Gospel and the Doctrine of _Christ_ were turn'd +into Gaudy Foppery and vile Superstition. It was then, that the Church +of _Rome_ began openly to execute her deep-laid Plot for enslaving the +Laity. Knowing, that no Power or Authority can be established or long +maintain'd upon Earth without real Strength and Force of Arms, she +very early coax'd the Soldiery, and made all Men of Valour her Tools +by Three Maxims, that, if skilfully follow'd, will never fail of +engaging Mankind in our Favour. + +Hor. What are those, pray. + +Cleo. Indulging Some in their Vices, Humouring Others in their Folly, +and Flattering the Pride of All. The various Orders of Knighthood were +so many Bulwarks to defend the Temporals of the Church, as well +against the Encroachments of her Friends, as the Invasions of her +Enemies. It was in the Institutions of these Orders, that Pains were +taken by the grand Architects of the Church, to reconcile, in outward +Shew, the Principle of Honour with that of the Christian Religion, and +make Men stupidly believe, that the Height of Pride is not +inconsistent with the greatest Humility. In these Solemnities the +jugling Priests resolved to be kept out no where; had commonly the +greatest Share; continually blending Rites seemingly Sacred with the +Emblems of vain Glory, which made all of them an eternal Mixture of +Pomp and Superstition. + +Hor. I don't believe, that ever Any body set those Things in such a +Light besides your Self; but I see no Design, and the Priests gave +themselves a great Deal of Trouble for Nothing. + +Cleo. Yet it is certain, that, by this and other Arts, they made +themselves sure of the most dangerous Men; for by this Means the +boldest and even the most wicked became Bigots. The less Religion they +had, the more they stood in Need of the Church; and the farther they +went from God, the more closely they stuck to the Priests, whose Power +over the Laity was then the most absolute and uncontroul'd when the +Crimes of These were most flagrant and enormous. + +Hor. I believe, that among the Men of Honour Many were tainted with +Pride and Superstition at the same Time; but there were others in whom +superlative Bravery was united with the strictest Virtue. + +Cleo. All Ages have had Men of Courage, and all Ages have had Men of +Virtue; but the Examples of Those you speak of, in whom superlative +Bravery was united with the strictest Virtue, were always extremely +scarce, and are rarely to be met with, but in Legends and Romances, +the Writers of both which I take to have been the greatest Enemies to +Truth and sober Sense the World ever produc'd. I don't deny, that by +perusing them Some might have fallen in Love with Courage and Heroism, +others with Chastity and Temperance, but the Design of both was to +serve the Church of _Rome_, and with wonderful Stories to gain the +Attention of the Readers, whilst they taught Bigotry, and inured them +to believe Impossibilities. But what I intended was to point at the +People that had the greatest Hand in reconciling, to outward +Appearance, the Principle of Honour with that of the Christian +Religion, the Ages This was done in, and the Reasons for which it was +attempted. For it is certain, that by the Maxims I named, the Church +made her self sure of Those who were most to be fear'd. Do but cast +your Eyes on the childish Farces, some Popes have made great Men the +chief Actors in, and the apish Tricks they made them play, when they +found them intoxicated with Pride, and that at the same Time they were +Believers without Reserve. What Impertinence of tedious Ceremonies +have they made the greatest Princes submit to, even such as were noted +for being cholerick and impatient! What Absurdities in Dress have they +made them swallow for Ornaments and Marks of Dignity! If in all these +the Passion of Self-liking had not been highly gratify'd as well as +play'd upon, Men of Sense could never have been fond of them, nor +could they have been of that Duration; for many of them are still +remaining even in Protestant Countries, where all the Frauds of Popery +have been detected long ago; and such Veneration is paid to some of +them, that it would hardly be safe to ridicule them. It is amazing to +think, what immense Multitudes of Badges of Honour have been invented +by Popery, that are all distinct from the Rest, and yet have Something +or other to shew, that they have a Relation to Christianity. What a +vast Variety of Shapes, not resembling the Original, has the poor +Cross Cross been tortur'd into! How differently has it been placed and +represented on the Garments of Men and Women, from Head to Foot! How +inconsiderable are all other Frauds that Lay-Rogues now and then have +been secretly guilty of, if you compare them to the bare-fac'd Cheats +and impudent Forgeries, with which the Church of _Rome_ has constantly +imposed upon Mankind in a triumphant Manner! What contemptible Baubles +has that Holy Toy-shop put off in the Face of the Sun for the richest +Merchandize! She has bribed the most Selfish and penetrating +Statesmen, with empty Sounds, and Titles without Meaning. The most +resolute Warriours She has forced to desist from their Purposes, and +do her dirty Work against their own Interest. I shall say Nothing of +the Holy War; how often the Church has kindled and renew'd it, or what +a Handle She made of it to raise and establish her own Power, and to +weaken and undermine that of the Temporal Princes in Christendom. The +Authority of the Church has made the greatest Princes and most haughty +Sovereigns fall prostrate before, and pay Adoration to the vilest +Trumpery, and accept of, as Presents of inestimable Worth, despicable +Trifles, that had no Value at all but what was set upon them by the +Gigantick Impudence of the donors, and the childish Credulity of the +Receivers. the Church misled the Vulgar, and then made Money of their +Errors. There is not an Attribute of God, and hardly a Word in the +Bible, to which she gave not some Turn or other, to serve her Worldly +Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms; +and the Priests forged Apparitions to shew the Power they pretended +to, of laying Spirits, and casting out Devils. To make accused +Persons, sometimes by Ordeal, at others by single Combat, try the +Justice of their Cause, were both Arrows out of her Quiver; and it is +from the latter, that the Fashion of Duelling took its Rise. But those +single Combats at first were only fought by Persons of great Quality, +and on some considerable Quarrel, when they ask'd Leave of the +Sovereign to decide the Difference between them by Feats of Arms; +which being obtain'd, Judges of the Combat were appointed, and the +Champions enter'd the List with great Pomp, and in a very solemn +Manner. But as the Principle of Honour came to be very useful, the +Notions of it, by Degrees, were industriously spread among the +Multitude, till at last all Swords-men took it in their Heads, that +they had a right to decide their own Quarrels, without asking any +Body's Leave. Two Hundred Years ago---- + +Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of +Importance requires my Presence. It is an Appointment which I had +entirely forgot when I came hither. I am sure I have been staid for +this Half Hour. + +Cleo. Pray, _Horatio_, make no Apologies. There is no Company I love +better than I do yours when you are at Leisure; but---- + +Hor. You don't stir out I know; I shall be back again in Two Hours +Time. + +Cleo. And I shall be at Home for No body but your Self. + + + + +The Second Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. I Believe I am within my Time. + +Cleo. By above Ten Minutes. + +Hor. When I came back in the Chair, I was thinking how artfully, all +this Afternoon, you avoided saying any Thing of Honour, as it relates +to the Fair Sex. Their Honour, you know, consists in their Chastity, +which is a real Virtue in your own Sense, not to be practis'd without +palpable Self-denial. To make a Vow of perpetual Virginity, and to be +resolute enough, never to break it, is a Task not to be perform'd +without the utmost Mortification to Flesh and Blood, especially in +handsome clever Women that seem to be made for Love, as you and I have +seen a great many in the Nunneries in _Flanders_. Self-liking or Pride +have Nothing to do there; for the more powerfully that Passion +operates in either Men or Women, the less Inclination they'll shew to +be mew'd up in a Cloyster, where they can have None but their own Sex +to converse with. + +Cleo. The Reason why I said Nothing of Honour as it relates to the +fair Sex, was because we had spoke of it already in a former +Conversation; by the same Token, that I told you then, that [5] _the +Word Honour, I mean, the Sence of it, was very whimsical, and the +Difference in the Signification so prodigious, according as the +Attribute was either applied to a Man, or to a Woman, that neither +shall forfeit their Honour, tho' each should be guilty, and openly +boast of what would be the other's greatest Shame._ + +[Footnote 5: Fable of the Bees, part II. page 128.] + +Hor. I remember it, and it is true. Gallantry with Women, is no +Discredit to the Men, any more than Want of Courage is a Reproach to +the Ladies. But do you think this is an Answer to what I said? + +Cleo. It is an Answer to your Charge against me of making Use of an +Artifice, which, I declare to you, never enter'd into my Head. That +the Honour of Women in general, is allow'd to consist in their +Chastity, is very true; the Words themselves have been made Use of as +Synonimous even among the Ancients: But this, strictly speaking, ought +only to be understood of Worldly Women, who act from Political Views, +and at best from a Principle of Heathen Virtue. But the Women you +speak of among the Christians, who, having vow'd a perpetual +Virginity, debar themselves from sensual Pleasures, must be set on, +and animated by a higher Principle than that of Honour. Those who can +voluntarily make this Vow in good Humour and Prosperity, as well as +Health and Vigour, and keep it with Strictness, tho' it is in their +Power to break it, have, I own with you, a Task to perform, than which +Nothing can be more mortifying to Flesh and Blood. Self-liking or +Pride, as you say, have Nothing to do there. But where are these Women +to be found? + +Hor. I told you; in the Religious Houses. + +Cleo. I don't believe there is one in a Thousand that answers the +Character you gave of them. Most Nuns are made whilst they are very +young, and under the Tuition of others; and oftner by Compulsion than +their own Choice. + +Hor. But there are Women grown, who take the Veil voluntarily, when +they are at their own Disposal. + +Cleo. Not many, who have not some substantial Reason or other for it, +that has no Relation to Piety or Devotion; such as the Want of a +Portion suitable to their Quality; Disappointments or other +Misfortunes in the World. But to come to the Point. There are but two +Things which, in Celibacy, can make Men or Women, in Youth and Health, +strictly comply with the Rules of Chastity; and these are Religion, +and the Fear of Shame. Good Christians, that are wholly sway'd by the +Sense of a Religious Duty, must be supernaturally assisted, and are +Proof against all Temptations. But These have always been very scarce, +and there are no Numbers of them any where, that one can readily go +to. It would perhaps be an odious Disquisition, whether, among all the +young and middle-aged Women who lead a Monastick Life, and are +secluded from the World, there are Any that have, abstract from all +other Motives, Religion enough to secure them from the Frailty of the +Flesh, if they had an Opportunity to gratify it to their Liking with +Impunity. This is certain, that their Superiors, and Those under whose +Care these Nuns are, seem not to entertain that Opinion of the +Generality of them. They always keep them lock'd up and barr'd; suffer +no Men to converse with them even in Publick, but where there are +Grates between them, and not even then within Reach of one another: +And tho' hardly a Male Creature of any Kind is allow'd to come near +them, yet they are ever suspicious of them, pry into their most Secret +Thoughts, and keep constantly a watchful Eye over them. + +Hor. Don't you think this must be a great Mortification to young +Women? + +Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which +was the Thing you spoke of. The Mortifitation which they feel is like +that of Vagabonds in a Work-House: There is no Virtue in the +Confinement of either. Both are dissatisfied, without Doubt, but it is +because they are not employ'd to their Liking; and what they grieve +at, is, that they can't help themselves. But there are Thousands of +vain Women, whom no Thoughts of Futurity ever made any Impression +upon, that lead single Lives by Choice, and are at the same Time +careful of their Honour to the greatest Nicety, in the Midst of +Temptations, gay sprightly Women, of amorous Complexions, that can +deny a passionate, deserving Lover, whose Person they approve of and +admire, when they are alone with him in the dark; and all this from no +better Principle than the Fear of Shame, which has its Foundation in +Self-liking, and is so manifesty derived from that and no other +Passion. You and I are acquainted with Women, that have refused +Honourable Matches with the Men they loved, and with whom they might +have been Happy, if they themselves had been less intoxicated with +Vanity. + +Hor. But when a Woman can marry, and be maintain'd suitably to her +Quality, and she refuses a Man upon no other Score, than that his +Fortune, or his Estate, are not equal to her unreasonable Desires, the +Passion she acts from is Covetousness. + +Cleo. Would you call a Woman covetous, who visibly takes Delight in +Lavishness, and never shew'd any Value for Money when She had it: One +that would not have a Shilling left at the Year's End, tho' she had +Fifty Thousand Pounds coming in? All Women consult not what is +befitting their Quality: What many of them want is to be maintain'd +suitably to their Merit, their own Worth, which with great Sincerity +they think inestimable and which consequently no Price can be equal +to. The Motive therefore of these Women is no other, than what I have +call'd it, their Vanity, the undoubted Offspring of Self-liking, a +palpable Excess, an extravagant Degree of the Passion, that is able to +stifle the loudest Calls of Nature, and with a high Hand triumphs over +all other Appetites and Inclinations. What Sort of Education now do +you think the fittest to furnish and fill young Ladies with this high +Esteem for themselves and their Reputation, which, whilst it subsists +and reigns in them, is an ever-watchful and incorruptible Guardian of +their Honour? Would you mortify or flatter; lessen or increase in them +the Passion of Self-liking, in order to preserve their Chastity? In +short, which of the Two is it, you would stir up and cultivate in them +if you could, Humility or Pride? + +Hor. I should not try to make them Humble, I own: And now I remember, +that in our Third Conversation, speaking of raising the Principle +Honour in both Sexes, you gave some plausible Reasons why [6] Pride +should be more encourag'd in Women than in Men. So much for the +Ladies. I shall now be glad to hear what you have to add further +concerning Honour, as it relates to Men only, and requires Courage. +When I took the Freedom to interupt you, you was saying Something of +Two Hundred Years ago. + +[Footnote 6: Fable of the Bees part II. p. 126.] + +Cleo. I was then going to put you in Mind, that Two Hundred Years ago +and upward, as all Gentlemen were train'd up to Arms, the Notions of +Honour were of great Use to them; and it was manifest, that never any +Thing had been invented before, that was half so effectual to create +artificial Courage among Military Men. For which Reason it was the +Interest of all politicians, among the Clergy, as well as the Laity, +to cultivate these Notions of Honour with the utmost Care, and leave +no stone unturn'd to make Every body believe the Existence and Reality +of such a Principle; not among Mechanicks, or any of the Vulgar, but +in Persons of high Birth, Knights, and others of Heroick Spirit and +exalted Nature. I can easily imagine, how, in a credulous, ignorant +Age, this might be swallow'd and generally receiv'd for Truth; nor is +it more difficult to conceive, how illiterate Men and rude Warriours, +altogether unacquainted with Human Nature, should be so far imposed +upon by such Assertions, as to be fully persuaded, that they were +really posses'd of; and actually animated by such a Principle, +constantly ascribing to the Force and Influence of it every Effort and +Suggestion they felt from the Passion of Self-liking. The Idol it self +was finely dress'd up, made a beautiful Figure, and the Worship of it +seem'd to require Nothing, that was not highly commendable and most +beneficial to Society. Those who pretended to pay their Adoration to +it, and to be true Votaries of Honour, had a hard Task to perform. +They were to be Brave and yet Courteous, Just, Loyal, and the +Protectors of Innocence against Malice and Oppression. They were to be +the profess'd Guardians of the Fair; and chaste, as well as profound +Admirers of the Sex: But above all, they were to be Stanch to the +Church, implicite Believers, zealous Champions of the Christian Faith, +and implacable Enemies to all Infidels and Hereticks. + +Hor. I believe, that between Two and Three Hundred Years ago, Bigotry +was at the greatest Height. + +Cleo. The Church of _Rome_ had, long before that Time, gain'd such an +Ascendant over the Laity, that Men of the highest Quality stood in Awe +of the least Parish-Priest. This made Superstition fashionable; and +the most resolute Heroes were not ashamed to pay a blind Veneration to +every Thing which the Clergy was pleased to call Sacred. Men had an +entire Confidence in the Pope's Power; his blessing of Swords, +Armours, Colours and Standards; and No body doubted of the Influence, +which Saints and Angels had upon Earth, the miraculous Virtue of +Relicks, the Reality of Witches and Enchantments, the Black Art, or +that Men might be made invulnerable. + +Hor. But the Ignorance of those Days notwithstanding, you believe, +that there were Men of that strict Honour, you have been speaking of. + +Cleo. Men of Honour, I told you, were required and supposed to be +possess'd of those Qualities; and I believe, that several endeavour'd +to be, and some actually were such, as far as Human Frailty would let +them; but I believe likewise, that there were others, who gain'd the +Title, by their Undauntedness only, and had but a small Stock of any +other Virtue besides; and that the Number of these was always far the +greatest. Courage and Intrepidity always were, and ever will be the +grand Characteristick of a Man of Honour: It is this Part of the +Character only, which it is always in our Power to demonstrate. The +best Friend a King has, may want an Opportunity to shew his Loyalty: +So a Man may be just and chaste, and yet not be able to convince the +World that he is so; but he may pick a Quarrel, and shew, that he +dares to Fight when he pleases, especially if he converses with Men of +the Sword. Where the Principle of Honour was in high Esteem, Vanity +and Impatience must have always prompted the most proud and forward to +seek after Opportunities of Signalizing themselves, in order to be +stiled Men of Honour. This would naturally occasion Quarrelling and +Fighting, as it did and had frequently done before the Time I speak +of. As Duelling was made a Fashion, the Point of Honour became, of +Course, a common Topick of Discourse among the best bred Men: By this +Means the Rules for Quarrelling and Ponctilio in Behaviour, which at +first were very uncertain and precarious, came to be better +understood, and refin'd upon from Time to Time, till, in the Beginning +of the last Century, the Sence of Honour was arrived to such a Degree +of Nicety all over _Europe_, especially in _France_, that barely looking +upon a Man was often taken for an Affront. The Custom of Duelling, by +this, was become to universal in that Kingdom, that the Judges +themselves thought it dishonourable to refuse a Challenge. _Henry_ IVth. +seeing the best Blood of France so often sacrific'd to this Idol, +endeavour'd to put a Stop to it, but was not able; and the several +Edicts made in 1602 and 1609 were fruitless. The Resolutions of +Parliament likewise, made in the Reign of _Lewis_ XIIIth. were as +ineffectual: the First Check that was given to Duelling, was in the +Minority of _Lewis_ XIVth, and from the Method by which it was prevented +at last, it is evident, that Honour is an Idol, by Human Contrivance, +rais'd on the Basis of Human Pride. + +Hor. The Method by which a Stop was put to it, was strictly to punish +and never to pardon Any that either sent or accepted of Challenges, +whether they fought or not. + +Cleo. This was not trusted to only. An Edict was publish'd in the Year +1651, by which Courts of Honour were erected throughout the Kingdom, +with Gentlemen Commissioners in every Bailiwick, that were to have +Advice of, and immediately to interpose in all Differences that might +arise between Gentlemen. The Difficulty they labour'd under was, that +they would abolish the Custom of Duelling without parting with the +Notions of Honour; destroying of which must have been certain Ruin to +a warlike Nation, that once had received them; and therefore they +never design'd, that the Worship of the Idol should cease, but they +only try'd, whether it was not to be satisfied with less valuable +Victims, and other Sacrifices besides human Blood. In the Year 1653, +_Lewis_ XIV. set forth another Declaration against Duels; in which +having made some Additions to his former Edict, he commands the +Marshals of _France_ to draw up a Regulation touching the Satisfactions +and Reparations of Honour, which they should think necessary for the +several Sorts of Offences. This Order was immediately obey'd, and +nineteen Articles were drawn up and publish'd accordingly. In these, +calling a Man Fool, Coward, or the Like, was punish'd with a Month's +Imprisonment; and after being released, the Offender was to declare to +the Party so offended, that he had wrongfully and impertinently +injur'd him by outragious Words, which he own'd to be false, and ask'd +him to forgive. Giving one the Lie, or threatning to beat him, was two +Month's Imprisonment, and the Submission to be made afterwards yet +more humble than the foregoing. For Blows, as striking with the Hand, +and other Injuries of the same Nature, the Offender was to lye in +Prison Six Months, unless, at the Request of the offended, half of +that Time was chang'd into a pecuniary Mulct, that might not be under +Fifteen Hundred Livres, to be paid before he was set at Liberty, for +the Use of the Nearest Hospital to the Abode of the offended; after +which, the Offender was to submit to the same Blows from the offended, +and to declare by Word of Mouth, and in Writing, that he had struck +him in a Brutish Manner, and beg'd him to pardon and forget that +Offence. + +Hor. What Mortal could submit to such Condescensions? + +Cleo. For Caning, or Blows given with a Stick, the Punishment was +still more severe; and the Offender was to beg pardon upon his Knees. + +Hor. I should have no great Opinion of a Man's Honour, who would not +chuse to Die rather than comply with such Demands. + +Cleo. Several thought as you do, and were hang'd for their Pains. But +what Need a Man come to those Extremes, when he could have +Satisfaction for any real Offence that might provoke him? For the +Articles took Notice of, and made ample Provisions against all Manner +of Injuries, from the most trifling Offences to the highest Outrages, +and were very severe against all those that should refuse to submit to +the Penalties imposed. The Marshals of _France_ remain'd the Supreme +Judges in all these Matters; and under them acted the Governours and +Lieutenants General of Provinces, in whose Absence the Gentlemen +Commissioners in every Bailiwick, having Power to call the Officers of +Justice to their Assistance, were to take all provisional Care +imaginable; so that no Lawyers or Mechanicks had a Hand in composing +any Differences concerning the Point of Honour. + +Hor. All these Things, we'll say, are wisely contriv'd; but in +complaining first there is a meanness which a Man of Honour cannot +stoop to. + +Cleo. That the Instinct of Sovereignty will always bid Men revenge +their own Wrongs, and do Justice to themselves, is certain. But I +wanted, to shew you the Equivalent, that wise Men substituted in the +Room of Dueling, and which Men of unqueston'd Honour took up with. The +Scheme was contrived by Men of tried Valour, whose Example is always +of great Weight: Besides, from the Nature of the Remedies that were +applied to the Evil, it must always follow, that those who had given +the greatest Proofs of their Courage, would be the most ready to +subscribe to those Articles. + +Hor. In our last Conversation but one you told me, that [7] all Laws +pointed at, and tally'd with some Frailty or Passion in our Nature; +pray, what is it that these Laws of Honour tally with? + +[Footnote 7: Fable of the Bees, part II. page 318.] + +Cleo. It is self-evident, that they point at Self-liking and the +Instinct of Sovereignty. But what is singular in these Laws is, that +in their Operation they are the reverse of all others. + +Hor. I don't understand you. + +Cleo. All other Precepts and Commandments are visibly labouring to +restrain the Passions, and cure the Imperfections of our Nature; but +these Regulations of Honour are endeavouring to prevent Mischief, by +soothing and flattering the Frailties they point at. In Offences +against a Man's Honour, Pardon is not ask'd of God or the King, but of +him who receiv'd the Affront. It is he, therefore, whom all the +Address and Homage are paid to: He is the Idol that is kneel'd to, and +the only Sovereign that can forgive the Trespasses committed against +himself. The Punishment of the first Aggressor, you see, is altogether +a Compliment to the Person offended, whose Wrath the Law is so far +from blaming, that it justifies it, and gives him an Opportunity of +indulging it by the Indignity it puts upon the Offender. The real +Mischief is not apprehended from the Offender, but the Person +offended; and therefore it is him, whom the Law coaxes and wheedles +into good Humour, by offering him a Reparation that shall be equally +honourable with what he would chuse, tho' less prejudicial to the +Society. What the Law promises is a Tribute to the same Passion which +he wants to gratify, a Sacrifice to the Idol which he himself adores. +Should Any one personate these Laws, and, representing the Sentiments +on those who made them, speak to a Man of Honour, who had receiv'd an +Affront, an Officer of the Guards, we'll say, who had been call'd Fool +by his Equal, the Purport of the Discourse would be this: You are very +much in the Right, Sir, to be highly incensed against the Man who +dared to call you Fool, you that are a Man of Honour, to whom, as +such, the whole World ought to pay the highest Esteem. You have not +only an undoubted Right to do your Self justice, and revenge the +Affront that has been given you; but there is likewise such a +Necessity of your resenting it, that if you could tamely put up the +Injury you have receiv'd, and neglect demanding Satisfaction, you +would deserve to be branded with Ignominy, and all Men of Honour would +justly refuse ever to converse with you for the future. But the +Person, whom you have this Affair with, being likewise a Man of +Honour, it is greatly to be fear'd, that upon your demanding +Satisfaction of him, a Battle will ensue, which, between two Persons +who value their Honours a Thousand Times more than their Lives, will +probably be fatal to one, if not to both; you are therefore earnestly +desired by the King himself, that for his Sake you would make some +Alteration in the Manner of taking that Satisfaction which you ought +to receive; and the Marshals of _France_ have not only given it under +their Hands, that the Equivalents, which they have proposed for +Fighting, will be as entire a Reparation to your Honour as can be +obtain'd by Arms; but moreover they have promised and engaged their +Honours, that in Cases of Affronts they will take up and content +themselves with the same Equivalents, and on all Occasions submit to +the same Regulations, which you are now desired to follow. And that it +may appear, how highly reasonable this Request is; you are likewise +desired to take the following Remonstrance into your Consideration: +That the Valour and Steadiness of Men of Honour: are the grand Support +of all States and Kingdoms, is a Truth not to be denied; and that not +only the Peace and Tranquility, and all the Blessings we enjoy, but +likewise the King's Crown and Safety would be precarious without them, +is as unquestionable. For this Reason all wise Princes, Magistrates +and Governours, will ever take all imaginable Care, on the one Hand, +to cultivate and encourage the most noble Principle of Honour, and, on +the other, to encrease the Numbers of the worthy Posessors of it, by +favouring and on all Occasions shewing them the most tender Affection, +as well as highest Esteem. It is easy then to be imagin'd, that a +Monarch, who loves his People, and has the Interest of his Nation at +Heart, must be sensibly afflicted to see it become a common Practice +for such valuable Men to destroy one another, and behold that Bravery +and Spirit, which should only be made Use of against the Enemies of +the Country, hourly employ'd and lavish'd away in private Quarrels, +that can have no other Tendency that the weakening of the Kingdom, and +which, if suffer'd to go on, must compleat its Ruin. + +Hor. You make these Laws speak very notably. + +Cleo. I have said Nothing but what is certainly imply'd in them. Every +Man in _France_ knew, that the chief Motive of all those Edicts against +Duelling, was the Loss of the brave Men that was sustain'd by that +Custom. The Sinfulness of it was the least Consideration. + +Hor. There, I believe, you wrong them, for I have seen some of these +Edicts, where Duelling is call'd an Antichristian Practice, which God +was highly offended at. + +Cleo. In wording of the Edicts, indeed, some such Thing was put in for +Form's Sake; but the Regulations themselves, by which the Men of +Honour were to walk, were openly Antichristian; and in some Cases, +instead of Teaching Men to forgive those that had trespas'd against +them, they obliged and forced the Offended to shew their Resentment, +tho' they would rather not, and desired to be excused. + +Hor. Where the Affront was very heinous, I know what you say is true. +But you set these Things in a strange Light. I can make the same +Glosses upon our Laws, which oblige me to prosecute a Man that has +robb'd me, if I can catch him, whether I will or not; and he shall be +hang'd, tho' I forgive him the Injury, and even would beg his Life. + +Cleo. There is a vast Difference between the two Cases, a Robbery, and +an Affront: No body hinders you from forgiving a Man that robb'd you; +but notwithstanding your pardoning him, he is punish'd for acting +against the Laws; therefore his Offence is against the King, who is +the Guardian and Superintendant of them. And No body but the King can +pardon the Trespasses that are committed against his Crown and +Dignity. Whoever robs you, must be hang'd, because he robb'd, not +because he robb'd YOU in particular: Tho' you are bound to prosecute +him for Robbing you, yet the Injury is reckon'd as done to the +Publick; and you become a Criminal your Self, if you connive at his +Escape, tho' he restor'd to you what he had robb'd you of. But in the +Case of an Affront the Injury is reckon'd to be done to him only who +receiv'd it. His Anger, as I said before, is thought to be just, and +his Resentment reasonable, till an ample Satisfaction be made him; +therefore it is He who is to be appeas'd, and He only who is to be +applied to. The Laws that were compiled by the Marshals of _France_, +don't pretend to mend the Heart, and lay no greater Restraint on the +Spirit of Revenge, than Matrimony does on the Desire of Procreation; +on the Contrary, they flatter the Frailty, and are administring to the +Haughtiness of the offended: They are so far from denying him his +Demands, or refusing to give him Satisfaction for the Affront, that +they appoint it by Authority; in the ordering of which they make such +ample Provisions for the Gratification of his Pride, as no reasonable +Man could ever think of without blushing. The only Thing they oblige +him to is, that he shall take the Satisfaction in such a Manner, as +shall be most safe to himself, and least detrimental to the Publick. +Now if you will consider first, that those who made these Regulations +were Men of undoubted Honour, who hourly feeling the Force of it +within themselves, were perfectly well acquainted with the Principle +which it is built upon; and secondly, that the profound Humility of +the Offender, and his asking Pardon of the offended, are two main +Points in the repairing of Honour, necessary _postulata_, without which +those knowing Judges thought it impossible, that an Affront could be +forgiven: If, I say, you'll consider these two Things, you'll see +plainly, what Passion in Human Nature it is, which those Laws of +Honour tally'd with, and likewise that it is true, what I have +asserted of them, that instead of reproving, curbing, or diminishing +the Frailty that is offensive, which seems to be the Intention of all +other Laws, their Aim is to prevent Mischief and do Service to the +Civil Society, by approving of, cherishing, and indulging that very +Passion, from which the Evil they would prevent can only proceed. + +Hor. You think those Regulations were effectual, and yet you seem to +dislike them. + +Cleo. I dislike them because they are destructive to Religion; and if +a Minister of the Gospel was to dissuade and deter Men from Duelling +he would do it in quite another Manner. By a Minister of the Gospel I +don't mean a Philosophizing Divine, or a polite Preacher, but a +sincere Follower of the Apostles, a down-right Christian. He would, in +the First Place, insist upon it, that Forgiving of Injuries was a +Christian Duty never to be dispens'd with; because it is made the +Condition on which we are taught to beg Pardon for our own Offences. In +the Second, he would demonstrate that no Man is ever to revenge +himself, how highly and how atrociously soever he might have been +injured. If ever he heard of a Man's sending a Challenge for having +been call'd Fool, or other verbal Injuries, he would reprove his +Frowardness and Want of Temper, for resenting such Trifles as the Law +of his Country thought it not worthy to take Notice of. He would +appeal to his Reason, and ask him, whether he could think, that the +Affront he complain'd of, was a sufficient Cause to take away a Man's +Life. He would represent to him the Heinousnesss of Murder, God's +express Command against it; his Justice, his Wrath, his Vengeance when +provok'd. But if all these could not divert the Dueller from his +Purpose, he would attack his stubborn Heart in its inmost Recesses, +and forget Nothing of what I told you on the Subject in our Second and +Third Conversation. He would recommend to him the Fable of the _Bees_, +and, like that, he'd dissect and lay open to him the Principle of +Honour, and shew him, how diametrically opposite the Worship of that +Idol was to the Christian Religion; the First consisting in openly +cherishing and feeding that very Frailty in our Nature, which the +latter strictly commands us with all our Might to conquer and destroy. +Having convinced him of the substantial Difference and Contrariety +between these Two Principles, he would display to him, on the one +Hand, the Vanity of Earthly Glory, and the Folly of Coveting the +Applause of a Sinful World; and, on the other, the Certainty of a +Future State, and the Transcendency of everlasting Happiness over +every Thing that is perishable. From such Remonstrances as these the +good, pious Man would take an Opportunity of exhorting him to a +Christian Self-denial, and the Practice of real Virtue, and he would +earnestly endeavour to make him sensible of the Peace of Conscience +and solid Comforts that are to be found in Meekness and Humility, +Patience, and an entire Resignation to the Will of God. + +Hor. How long, pray, do you intend to go on with this Cant? + +Cleo. If I am to personate a Christian Divine, who is a sincere +Believer, you must give me Leave to speak his Language. + +Hor. But if a Man had really such an Affair upon his Hands, and he +knew the Person, he had to do with, to be a resolute Man that +understood the Sword, do you think he would have Patience or be at +Leisure to hearken to all that puritanical Stuff, which you have been +heaping together? Do you think (for that is the Point) it would have +any Influence over his Actions? + +Cleo. If he believ'd the Gospel, and consequently future Rewards and +Punishments, and he likewise acted consistently with what he believ'd, +it would put an entire Stop to all, and it would certainly hinder him +from fending or accepting of Challenges, or ever engaging in any Thing +relating to a Duel. + +Hor. Pray now, among all the Gentlemen of your Acquaintance, and such +as you your Self should care to converse with, how many are there, do +you think, on whom the Thoughts of Religion would have that Effect? + +Cleo. A great many, I hope. + +Hor. You can hardly forbear laughing, I see, when you say it; and I am +sure, you your Self would have no Value for a Man whom you should see +tamely put up a gross Affront: Nay, I have seen and heard Parsons and +Bishops themselves laugh at, and speak with Contempt of pretended +Gentlemen, that had suffer'd themselves to be ill treated without +resenting it. + +Cleo. What you say of my self, I own to be true; and I believe the +same of others, Clergymen as well as Laymen. But the Reason why Men, +who bear Affronts with Patience, Are so generally despised is, because +Every body imagines, that their Forbearance does not proceed from a +Motive of Religion, but a Principle of Cowardice. What chiefly induces +us to believe this, is the Knowledge we have of our selves: We are +conscious within of the little Power which Christianity has over our +Hearts, and the small Influence it has over our Actions. Finding our +own Incapacity of subduing strong Passions, but by the Help of others +that are more violent, we judge of others in the same Manner: And +therefore when we see a vain, worldly Man gain such a Conquest over +his known and well establish'd Pride, we presently suspect it to be a +Sacrifice which he makes to his Fear; not the Fear of God, or +Punishment in another World, but the Fear of Death, the strongest +Passion in our Nature, the Fear that his Adversary, the Man who has +affronted him, will kill him, if he fights him. What confirms us in +this Opinion is, that Poltrons shew no greater Piety or Devotion than +other People, but live as voluptuously and indulge their Pleasures as +much, at least, as any other of the _beau monde_. Whereas a good +Christian is all of a Piece; his Life is uniform; and whoever should +scruple to send or to accept of a Challenge for the Love of God, or +but from a Fear of his Vengeance, depend upon it, he would have that +same Fear before his Eyes on other Occasions likewise: And it is +impossible that a Religious Principle, which is once of that Force, +that it can make a Man chuse to be despis'd by the World, rather than +he would offend God, should not only not be conspicuous throughout his +Behaviour, but likewise never influences the Rest of his Actions at +any other Time. + +Hor. From all this it is very plain, that there are very few sincere +Christians. + +Cleo. I don't think so, as to Faith and Theory; and I am persuaded, +that there are great Numbers in all Christian Countries, who sincerely +believe the Bible to be the Word of God, and the old as well as new +Testament to be a Revelation from Heaven: But as to Works and Practice +I am of your Opinion; and I not only believe, that there are very few +sincere and real Christians in their Lives and Conversation, for that +is a difficult Task, but I believe likewise, that there are very Few +who are sincere in endeavouring to be so, or even in desiring to be +real Christians. But this is no Argument against Christianity, or the +Reasonableness of its Doctrine. + +Hor. I don't say it is. But as the Principle of Honour, whatever +Origin it had, teaches Men to be just in all their Dealings, and true +to their Engagements, and there are considerable Numbers in every +civiliz'd Nation, who really take Delight in this Principle, and in +all their Actions are sway'd and govern'd by it, must you not allow, +that such a Principle, let it be owing to Education, to Flattery, to +Pride, or what you please, is more useful to Society than the best +Doctrine in the World, which None can live up to, and but Few +endeavour to follow? + +Cleo. Tho' those who are deem'd to be Men of Honour, are far from +being all really virtuous, yet I can't disprove, that the Principle of +Honour, such as it is, does not fully as much Good to Society as +Christianity, as it is practised; I say, to Society, and only in +respect to Temporals; but it is altogether destructive as to another +World: And as the greatest Happiness upon Earth to a good Christian, +is a firm Belief, and well grounded Hope, that he shall be Happy in +Heaven, so a Man who believes the Gospel, and pretends to value +everlasting Happiness beyond any Thing of shorter Duration, must act +inconsistently with himself unless he adheres to the Precepts of +Christianity, and at the same Time explodes the Principle of Honour, +which is the very Reverse of it. + +Hor. I own, that in the Light you have put them, they seem to be, as +you say, diametrically opposite. + +Cleo. You see, that those who act from a Principle of Religion, fairly +attack the Heart, and would abolish Duelling and all other Mischief, +by restraining, conquering, and destroying of Pride, Anger, and the +Spirit of Revenge; but these Passions are so necessary to Society for +the Advancement of Dominion and worldly Glory, that the Great and +Ambitious could not do without them in a Warlike Nation. Those who +compiled in _France_ the Regulations we have been speaking of, were well +aware of this: They judged from what they felt within, and knew full +well, that take away Pride, and you spoil the Soldier; for it is as +impossible to strip a Man of that Passion, and preserve in him his +Principle of Honour, as you can leave him his Bed after you have taken +away the Feathers. A peaceful Disposition and Humility are not +Qualities more promising in the Day of Battle, than a contrite Heart +an broken Spirit are Preparatives for Fighting. In these Regulations, +so often mention'd, it is plainly to be seen, what Pains and Care were +taken, not to arraign, or lay the least Blame upon the Principle of +Honour, tho' the Kingdom groan'd under a Calamity which visibly arose +from, and could be the Effect of no other Cause than that very +Principle. + +Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of +Custom; and therefore the Marshals of _France_ were in the Right not to +depreciate or run the least Risque of destroying or lessening the +Principle of Honour, which, I am confident, has been a greater Tie +upon Men than any Religion whatever. + +Cleo. It is impossible that there should be a greater Tie, a stronger +Barrier against Injustice, than the Christian Religion, where it is +sincerely believ'd, and Men live up to that Belief. But if you mean, +that the Number of Men, who have stuck to the Principle of Honour, and +strictly follow'd the Dictates of it, has been greater than that of +Christians, who, with equal Strictness, have obey'd the Precepts of the +Gospel; if, I say, you mean this, I don't know how to contradict you. +But I thought, that I had given you a very good Reason for that, when +I shew'd you, that in the Notions of Honour there are many Allurements +to draw-in vain worldly Men, which the Christian Religion has not; and +that the Severity of this is more mortifying and disagreable to Human +Nature, than the Self-denial which is required in the other. There are +other Reasons besides, which I have likewise hinted at more than once. +A Man may believe the Torments of Hell, and stand in great Dread of +them, whilst they are the Object of his serious Reflection; but he +does not always think of them, nor will they always make the same +Impression upon him, when he does. But in worshiping Honour, a Man +adores himself, which is ever dear to him, never absent, never out of +Sight. A Man is easily induced to reverence what he loves so entirely. + +Hor. The Fear of Shame cannot restrain Men in Things that are done in +Secret, and can never be known. Men of Honour are true to their Trust, +where it is impossible they should be discover'd. + +Cleo. That is not universally true; tho', without doubt, there are +many such. The grand Characteristick of a Man of Honour, at least of +Modern Honour, is, that he takes no Affront without resenting it, and +dares fight Any body without Exception; and such there are that have +not common Honesty, and are noted Sharpers. Besides, by Education and +conversing constantly with Men of Honour, and some of real Honour and +Probity, Persons may contract a strong Aversion to every Thing that is +dishonourable. The most effectual method to breed Men of Honour, is to +inspire them with lofty and romantick Sentiments concerning the +Excellency of their Nature, and the superlative Merit there is in +being a Man of Honour. The higher you can raise a Man's Pride, the +more refin'd you may render his Notions of Honour. + +Hon. The Substance of this you have said twenty Times; but I don't +understand your adoring of one's self. + +Cleo. I'll endeavour to explain it to you. I am acquainted with Men of +Honour, who seem to have a very slender Belief, if any, of future +Rewards and Punishiments, and whom yet I believe to be very just Men. +Of these there are several, whom I could entirely confide in, and +whose Words I would much rather take in Business of Moment than any +Bishop's, whom I know Nothing of. What is it that keeps these Men in +Awe? What keeps them true to their Word, and steady to their +Engagements, tho' they should be Losers by it? + +Hor. I don't know any Thing but the Principle of Honour, that is +deeply rooted in them. + +Cleo. Still the Thing, whatever it be, which a Man loves, fears, +esteems, and consequently reverences, is not without, but within +himself. The Object then of Reverence, and the Worshiper, who pays it, +meeting and remaining in the same Person, maynot such a Person be +justly said to adore himself: Nay, it seems to be the common Opinion, +that this is true; for unless some Sort of Divinity was supposed, to +reside in Men of Honour, their affirming and denying Things upon that +Principle could never be thought an Equivalent for an Oath, as to Some +it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, +is it not a Kind of Swearing by himself, as others do by God? If it +was not so, and there was supposed to be the least Danger, that Men, +endued with the Principle of Honour, could deceive or prevaricate, I +would fain know, why it should be binding and acquiesc'd in. + +Hor. You may say the same of the Quakers; and that there must be +supposed to be some Divinity in them, that their solemn Affirmation +should be thought equivalent to an Oath. + +Cleo. That's quite another Thing. The Quakers take all Oaths whatever, +whether they are made before a Magistrate or otherwise, to be sinful, +and for that Reason they refuse to Swear at all. But as it is their +avow'd Opinion, that a wilful notorious Lie is not less Criminal in +the Sight of Heaven than we take Perjury to be, it is evident, that in +giving their Testimony, they stake their Salvation equally with other +People that make Oath. Whereas those who, with us, are credited upon +their Honour, have no such Scruples, and make Oath themselves on other +Occasions: The Reason therefore why they don't try Criminals and +pronounce their Judgment upon Oath, as other Judges and Juries do, is +not, that they think appealing to God or Swearing by his Name to be +Sinful, which is the Case of the Quakers; but because they are +supposed to be altogether as credible without it, as if they did. And +if there was not some Adoration, some Worship, which Men of Honour pay +to themselves, the Principle they act from could not have produced the +visible Effects it has in so many different Nations. + +Hor. You have said several Things which I cannot disprove, and some of +them, I own, are probable enough; but you are like to leave me as you +found me. The Principle of Honour has lost no Ground in my Esteem; and +I shall continue to act from it as I did before. But since you imagine +to have so plainly proved, that we are Idols to our Selves, and that +Honour is diametrically opposite to Christianity, I wonder you don't +call it the Beast in the _Apocalypse_, and say, that it is the Whore of +_Babylon_. This would be a notable Conceit, and suit Papists as well as +Protestants; nay, I fancy, that the Colour of the Whore, and her +Thirst after Blood, might be better accounted for from Duelling, than +any other Way that has been tried yet. + +Cleo. The Revelations of St. _John_ are above my Comprehension; and I +shall never laugh at Mysteries for not understanding them. + +Hor. What you say of Mysteries, I think, ought to be more justly +applied to the Principle of Honour, which we do understand; for +whatever it may be derived from, the Advantages the Civil Society +receives from it, both in Peace and War, are so many and so manifest, +that the Usefulness of it ought to exempt and preserve it from being +ridicul'd. I hate to hear a Man talk of its being more or less +portable, the melting of it over again, and reducing it to a new +Standard. + +Cleo. I know, you dislike this in the Fable of the _Bees_; but if you'll +examine into what you have read there, you'll find, that my Friend has +ridicul'd Nothing but what deserves it. There is certainly a great +Difference between the Men of Honour in former Ages and many of those, +who now-a-days assume the Title. A Man in whom Justice, Integrity, +Temperance and Chastity are join'd with Fortitude, is worthy of the +highest Esteem; but that a debauch'd Fellow, who runs in every +Tradesman's Debt, and thinks himself not obliged to pay any Thing but +what is borrow'd or lost at Play, should claim the same Regard from +us, for no other Reason than because he dares to Fight, is very +unreasonable. + +Hor. But is he serious, when he speaks of the Men of ancient Honour, +of whom he thinks _Don Quixot_ to have been the last? + +Cleo. When the Romance-Writers had carried the Prowess and +Atchievements of their heroes to an incredible Pitch, was it not +ridiculous to see Men in their Senses, not only believe those +Extravagancies in good Earnest, but likewise endeavour to imitate +those fabulous Exploits, and set about copying after those imaginary +Patterns? For it was that which _Cervantes_ exposed in _Don Quixot_. + +Hor. In the Fifteenth and Sixteenth Century, the _Spaniards_ were the +best Soldiers in the World; they shew'd themselves on many Emergencies +to be a grave and wise Nation, and had many real Patterns of strict +Honour and great Virtue among them. Things are as often over-done in +Satyrs as they are in Panegyricks; and the Likeness of a _Caricatura_ is +no more to be trusted to than that of the most flattering Pencil. + +Cleo. I shall always bear the highest Esteem for Men of strict Honour +and real Virtue, and will never ridicule what is approved of by +Custom, and the Consent of several Ages has render'd valuable; but no +Title or Dignity, no Name or Distinction can be so honourable, or so +eminent, that a serious Enquirer may not have Leave to trace it to the +Bottom. I have acknowledged, that the Word Honour, in its first and +genuine Sense, is as ancient as the oldest Language in the World. As +to my Conjecture concerning the same Word, as it signifies a Principle +which Men act from, I leave it entirely to your Judgment: But whatever +the Origin may be of either, it is certain, that whatever the Words +Honour and Honourable are join'd with, added or applied to, there is +plain Design in them of pleasing and gratifying those it concerns, on +Account of the Passion of Self-liking, and a palpable Tendency to +humour, approve of, or encrease the good Opinion Man has of himself: +As you'll find, on the Contrary, that in the Words Dishonour Shame, +Ignominy, and whatever is dishonourable, there is an Intention, or +Something imply'd, to displease and mortify those it concerns, on +Account of that same Passion of Self-liking, and an Endeavour to +lessen, contradict or destroy Self-Esteem, which is that good Opinion +which Man has of himself from Nature. + +Hor. That the Words Honour and Shame are either literally made Use of, +as you say, or metaphorically applied to other Creatures or Things +inanimate, I believe: I allow likewise, that the Principle of Honour +is found in no Breast that is not possess'd of Self-liking to an +eminent Degree; but I don't think that a Fault. + +Cleo. The only Fault I have found with the Principle of Honour, is, +it's clashing with the Christian Religion. I have told you the +Reasons, why the Church of _Rome_ thought it her Interest to reconcile +them, and make People believe, that they did not interfere with one +another. She has always consulted Human Nature, and ever join'd gay +Shew and Pomp, as I have hinted before, to Superstition; well knowing, +that, as to keep Man under and in Subjection, you must work upon his +Fear, so, to make him act with Alacrity, and obey with Pleasure, where +Lucre is out of Question, you must flatter his Pride. It is from this +Policy of hers, that all Names of Dignity and Distinction among +Christians, as Earl, Baron, Duke, Marquis, &c. had originally their +Rise as Hereditary Titles. To the same have been owing all the various +Ceremonies of Institutions and Instalments; and Coronations, as well +as Inthronizations. Of the Orders of Knighthood, and the vast +Multiplicity of them, I have spoke already. + +Hor. You give more to the Church of _Rome_ than her Due: Most Countries +in _Christendom_ have Orders of Knighthood peculiar to themselves, and +of which it is evident, that they were instituted by their own +Sovereigns. + +Cleo. But look into the Ceremonial of those Institutions, and the +great Share the Clergy has in most of them, and you'll easily see, +what Stock they sprung from. And tho' the Sovereign, in every Country, +is deem'd to be the Fountain of Honour, yet the Sovereigns themselves +had their Titles, as well as Coats of arms, from the Popes; nor had +they ever any Ensign of Honour, Power or Authority, which they could +depend upon, unless it had first been granted, or confirm'd and +ratify'd, by the See of _Rome_. + +Hor. I take the _Insignia_, which the Proconsuls and Proprietors had in +the different Provinces of the _Roman_ Empire, and which _Pancirolus_ has +wrote of so amply, to have been much after the Nature of Coats of +Arms. + +Cleo. Those _Insignia_ belong'd to the Office; and a Governour could +only make Use of them, whilst he was in it: But hereditary Coats of +arms, that were given to particular Men or Societies, by Way of Reward +for Services perform'd, were never known; and Heraldry it Self had no +Existence, before the Pope's Supremacy had been acknowledged by the +Christian World. And if we consider the fine Opportunities, which the +most idle and indolent, the most insignificant and unworthy of the +Society, often meet with from this Invention of valuing themselves +upon Actions that were perform'd several Ages before they were born, +and bespeak a Merit which they know in their Consciences that they are +destitute of; if, I say, we consider what I have now mention'd, we +shall be forc'd to confess, that, of all Arts and Sciences, Heraldry +has been the most effectual to stir up and excite in Men the Passion +of Self-liking, on the finallest Foundation; and daily Experience +teaches us, that Persons of Education and Politeness can taste no +Pleasure in any Thing at Home or Abroad, at Church or the Play-House, +where the Gratification of this Passion is entirely excluded. Of all +the Shews and Solemnities that are exhibited at _Rome_, the greatest and +most expensive, next to a Jubilee, is the Canonization of a Saint. For +one that has never seen it, the Pomp is incredible. The Stateliness of +the Processions, the Richness of Vestments and sacred Utensils that +are display'd, the fine Painting and Sculpture that are expos'd at +that Time, the Variety of good Voices and Musical Instruments that are +heard, the Profusion of Wax-Candles, the Magnificence which the Whole +is perform'd with, and the vast Concourse of People, that is +occasion'd by those Solemnities, are all such, that it is impossible +to describe them. + +Hor. It is astonishing, I own; but what would you infer from them? + +Cleo. I would desire you to observe, how vastly different some of the +Ends and Purposes are, that Canonizations may be made to serve at the +same Time. It is pretended, in the First Place, that they are +perform'd to do Justice and pay Veneration to the Memory of those Holy +Persons: Secondly, that by Men's worshiping them, they may be induced, +among the Rest of the Saints, to intercede with God for the the Sins +of their Votaries: And lastly, because it is to be hoped, that among +such Numbers as assist at those Solemnities, there are many who will +be affected by them, and endeavour to imitate, in their Lives, the +holy Examples that are set before them: For there is no Time more +seasonable to stir Men up to Devotion and Sentiments of Piety, than +when Rapture and high Admiration have been rais'd in them first. + +Hor. Besides Canonizations keep up the Reputation of the _Roman_ +Catholick Faith; for the new Saints, that are made from Time to Time, +are always fresh Witnesses, that Miracles are not ceas'd, and +consequently that the Church of _Rome_ continues to be the same Church +which Christ and his Apostles first establish'd. + +Cleo. You are in the Right; and whilst we consider and give Credit to +those Pretences, the Design must seem to be religious; and every _Roman_ +Catholick, who is firm in his Belief; is obliged to think, that +whatever Cost is bestow'd upon Canonizations, no Money could be laid +out better. But if we mind, on the other Side, the strong +Sollicitations of the great Men, that either are, or pretend to be the +Relations of the venerable Person, whose Holiness they vouch for; the +vast Pains that are taken, the Intrigues that are carried on for Years +together, to procure this high Favour of the Sacred College; and when +it is obtain'd, what an Honour it is to the whole Family; the Visits +that are paid from all Parts to every Rich Man that belongs to it, and +the Compliments that are made on Account of it; besides the Privileges +they receive from it ever after; If, I say, we mind these Things on +the other Side, we shall find, that in the Motives from which Men sue +for this Honour, there is not a Grain of Religion to an Ounce of +Pride, and that what seems to be a Solemnity to celebrate the Sanctity +of the Dead, is in Reality a Stratagem of the Church to gratify the +Ambition of the Living. The Church of _Rome_ has never made a Step +without Regard to her Temporal Interest, and an After-Thought on her +Successors, _Luther_ and _Calvin_, and some Others of the chief +Adversaries of _Rome_, were Men of great Parts, that have gain'd +themselves Immortal Names; but it must be confess'd, that they rais'd +themselves altogether at the Expence of their Brethren. They gave up +both the Patrimony and Dominion of the Church, and made Presents of +them to the Secular Powers, that would espouse their respective +Causes, and establish their Doctrines; by which, and the destroying of +Purgatory, they not only stript the Clergy of their Wealth and Power +for the present, but likewise took away the Means by which, one Day or +other, it might have been possible for their Successors to retrieve +them. It is well for the Protestant Cause, that the Multitude can't +hear or know the Wishes, that are made in Secret by many of the +Clergy, nor the hearty Ejaculations, which the Men of Spirit among +them are often sending after the Memory of the first Reformers, for +having left their Order in that Pickle, and almost at the Mercy of the +Laity, after they had been made dependent on the Clergy. If those +pious Leaders had understood, or at least consulted Human Nature, they +would have known, that strict Lives and Austerity of Manners don't go +by Inheritance, and must have foreseen, that as soon as the Zeal of +the Reformation should begin to cool both the Clergy and the Laity +would relax in their Morals; and consequently, that their Successors, +after Two or Three Generations, would make wretched Figures, if they +were still to continue to preach Christianity without Deceit or +Evasions, and pretend to live conformably to the Rules of it: If they +had but reflected on what had happen'd in the Infancy of their +Religion, they must have easily foreseen what I say. + +Hor. What is it that happen'd then? + +Cleo. That Christ and his Apostles taught by Example as well as +Precepts the Practice of Humility and the Contempt of Riches; to +renounce the Pomp and Vanity of the World, and mortify the Flesh, is +certain: And that this was striking at the very Fundamentals of Human +Nature, is as certain. This could only be perform'd by Men +preternaturally affected; and therefore the Founders of Christianity +being gone, it could not be expected, that the same Austerity of Life +and Self-denial should be continued among the Successors of them, as +soon as the Ministry of the Gospel became a Calling, that Men were +brought up to for a Livelihood; and considering how essential those +mortifying Principles are to Christianity, it is not easy to conceive, +how the one could be made still to subsist, when the other should +cease to be. But Nothing seems more impracticable than that the +Gospel, which those Principles are evidently taught, should ever be +turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, +and Authority; yet this has been perform'd by the Skill and Industry +of the Architects, who have built that Master-Piece of Human Policy, +the Church of _Rome_. They have treated Religion as if it was a +Manufacture, and the Church a Set of Workmen, Labourers and +Artificers, of different Employments, that all contribute and +cooperate to produce one entire Fabrick. In the great Variety of their +Religious Houses, you have all the Severity of Manners and Rigour of +Discipline, which the Gospel requires, improved upon. There you have +perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, +and Fasting; there is Mortifying of the flesh, Watching, Praying, the +Contempt of Money and Worldly Honour; a literal Retirement from the +World, and every Thing you can ask for, relating to Self-denial, as to +Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to +all outward Appearance. When Men see that Strictness of Morals, and +that Christian Self-denial, which are so manifestly taught in the +Gospel, own'd by the Clergy, and some where or other actually comply'd +with, they will easily give Ear to any Thing that is said to them +besides. This grand Point concerning the Austerity of Life, and +mortifying the Flesh, being literally understood, and acknowledged by +the Clergy to be such, as the Apostles have deliver'd them without +Prevarication, it will not be difficult to make the Laity believe, not +only mysterious Contradictions, but likewise the most palpable +Absurdities, such as Transubstantiation; that the Pope is infallible, +and has the Power of Thundering out _Anathema's_ and granting +Absolutions; and consequently of damning and saving whom he pleases; +that the Pomp and Magnificence of the Sacred College, and even the +Luxury of a Court, are laudable Means, and absolutely necessary to +keep up the Dignity and outward Luster of the visible Church; and that +the Spiritual Welfare of it depends upon Temporal Authority, and +cannot be duely taken Care of without large Revenues, Princely Power, +Politicks, and Military Force. No Set of Men have deserv'd better of +the Church of _Rome_, than the Writers of Legends and the Forgers of +Miracles. In the Lives of the Saints, there is a plausible +Representation of the Church Militant; and considering how naural it +is for Man to be superstitious, and to love the _Merveilleux_, Nothing +could be thought of more agreeable or edifying than to read of such +Numbers of Holy Men and Women, that did not flinch from Combating +themselves, and to see the noble Victories that have been obtain'd +over the World, the Flesh and the Devil, in a literal Sense, as are to +be met with in those judicious Relations. + +Hor. But what Analogy is there between the _Roman Catholick_ Religion, +and a Manufacture, as you insinuated? + +Cleo. The Division of the whole into so many different Branches. The +great Prelates, of whom not many have any Religion at all, are yet for +Worldly Ends continually watching over the Temporal Interest of it. +The little Bishops and ordinary Priests take Care of the Mystical Part +of it; whilst the Religious Orders contribute meritorious Works, and +seem actually to comply with the harshest Precepts of Christianity, +often in a more rigid Construction than the Words themselves will +bear. + +Hor. Then have the Laity no Share in it? + +Cleo. Yes; but their Task is the easiest, and what they club towards +Religion chiefly consists in Faith and Money. But when Men pretend to +be Christians, and Nothing is to be met with in any Part of their +Religion, but what is easy and pleasant, and Nothing is required +either of the Laity or the Clergy, that is difficult to perform, or +disagreeable to Human Nature, there is Room to suspect, that such a +Set of People lay claim to a Title, that does not belong to them. When +Ministers of the Gospel take Pains to undermine it themselves, and +flatly deny the Strictness of Behaviour, and Severity of Manners, that +are so manifestly inculcated in every Part of it, I don't wonder, that +Men of Sincerity, who can read, should refuse to give Credit to every +Thing that is said by such Ministers. It is easier to speak with +Contempt of the recluse Lives of the _Carthusians_, and to laugh at the +Austerities of _La Trappe_, than it is to refute what might be alledg'd +from the Gospel to prove the Necessity there is, that to be acceptable +to God, Men should fly from Lust, make War with themselves, and +mortify the Flesh. When Ministers of _Christ_ assure their Hearers, that +to indulge themselves in all earthly Pleasures and Sensualities, that +are not clashing with the Laws of the Country, or the Fashion of the +Age they live in, will be no Bar to their future Happiness, if they +enjoy them with Moderation; that Nothing ought to be deem'd Luxury, +that is suitable to a Person's Rank and Quality, and which he can +purchase without hurting his Estate, or injuring his Neighbour; that +no Buildings or Gardens can be so profusely sumptuous, no Furniture so +curious or magnificent, no Inventions for Ease so extravagant, no +Cookery so operose, no Diet so delicious, no Entertainments or Way of +Living so expensive as to be Sinful in the Sight of God, if a man can +afford them; and they are the same, as others of the same Birth or +Quality either do or would make Use of, if they could: That a Man may +study and be sollicitous about Modes and Fashions, assist at Courts, +hunt after Worldly Honour, and partake of all the Diversions of the +_beau monde_, and at the same Time be a very good Christian; when +Ministers of _Christ_, I say, assure their Hearers of this, they +certainly teach what they have no Warrant for from his Doctrine. For +it is in Effect the same as to assert, that the strictest Attachment +to the World is not inconsistent with a Man's Promise of renouncing +the Pomp and Vanity of it. + +Hor. But what signify the Austerity of Life and Forbearance of Nuns +and Friars, if they were real, to all the Rest who don't practise +them? And what Service can their Self-denial and Mortification be of +to the Vain and Sensual, who gratify every Appetite that comes +uppermost? + +Cleo. The Laity of the _Roman_ Communion are taught and assured, that +they may be of great Service even to the Wicked; nay, it may be proved +from Scripture, that the Intercession of the Righteous and Innocent, +is sometimes capable of averting God's Vengence from the Guilty. This +only wants to be believed; and it is the easiest Thing in the World to +make the Multitude believe any Assertion, in which there is Nothing +that contradicts receiv'd Opinions, and the common notions which Men +have of Things. There is no Truth, that has hitherto been more +unanimously believed among all Sects and Opinions of Christians in all +Ages, than that the gospel warns Men against Carnal Pleasures, and +requires of them Humility, the Contempt of Earthly Glory, and such a +Strictness of Manners and Morality, as is difficult for Human Nature +to comply with. Now when a clergyman, who pretends to preach the +Gospel, puts such Constructions on the plainest texts, in which the +Doctrine I spoke of is literally taught, as can only tend to extenuate +and diminish the Force of them, and when moreover he leaves no Shifts +or Evasions untied, till he has destroy'd the Observance of those +Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder +that his Doctrine should raise Doubts and Scruples in his hearers, +when they compare it with the common Notions Men have of Christianity. + +Hor. I am no Admirer, you know, of Priests of any Sort; but of the +Two, I would prefer a Man of Learning and good Sense, who treats me +with good Manners, recommends Virtue, and a reasonable Way of Living, +to an ill bred sour Pedant, that entertains me with fanatical Cant, +and would make me believe, that it is a Sin to wear good Cloaths, and +fill my Belly with what I like. + +Cleo. There is no Doubt, but the _beau monde_, and all well bred People, +that desire to be judged of from outward Appearance, will always chuse +the most easy _Casuists_; and the more ample the Allowances are, which +Clergymen give them, of enjoying the World, the more they'll be +pleas'd with them. But this can only be of Service among the +Fashionable and the Polite, whose Religion is commonly very +Superficial, and whose Virtue is seldom extended beyond good Manners. +But what will it do to Men of greater Sincerity, that can and dare +examine themselves? What will it do to serious and able Enquirers, +that refuse to trust to Outsides, and will not be barr'd from +searching into the Bottom of Things? If this was only a Matter of +Speculation, a disputable Point in a Ceremony, as whether Men are to +sit or to stand at the Performance of it, the Thing might easily be +given up: but it plainly appears to be a Theory skilfully raised by +Clergymen, to build a Practice upon in their Favour. Those easie +Divines don't make such large Allowances to others for Nothing: They +speak one Word for the Laity, and two for themselves, and seem to have +Nothing more at Heart than to enjoy the Benefit of their own Doctrine. +It is no Wonder therefore, that so many of the Clergy are always +desirous to converse with the _beau monde_. Among the best bred People +there is seldom any Difference to be seen between Believers and +Unbelievers; neither of them give any Trouble to their Pastors, and +they are all equally cautious of offending. Polite People contradict +No body, but conform to all Ceremonies that are fashionable with +Regard to the Time and the Places they are in; and a courtly Infidel +will observe Decency at Church, and a becoming Carriage there, for the +same Reason that he does it at a Ball, or in the Drawing-Room. + +Hor. As to Indulgences and large Allowances, the _Roman Catholicks_ +out-do us far, especially the _Jesuits_, who certainly are the most easy +_Casuists_ in the World. + +Cleo. They are so; but it is only in the Management of those, whose +Consciences are under their Direction. A Jesuit may tell a Man such or +such Things are allow'd to Him in particular, and give him Reasons for +it from his Quality, or the Post he is in, from the State of his +Health, his Temperament, his Age, or his Circumstances: But he'll not +deny or explain away the Self-denial and the Mortification in general, +that are commanded in the Gospel. When you come to this Point, he'll +not lessen the Difficulty and Irksomeness of Christian Duties to Human +Nature and the Flesh; but he'll refer you to the Founder of his Order, +and the great Self-denial he practis'd: Perhaps he'll relate to you, +how that Saint watch'd his Arms all Night, after he had dedicated +them, together with his Life, to the _Virgin Mary_. But that the Gospel +requires a literal Mortification of the Flesh, and other hard Tasks +from us, is the very Basis which the Pope's Exchequer is built upon. +He could have no Colour for enjoining Fasting and Abstinence, if it +was not supposed, that he had a Warrant for it from the New Testament. +It is this Supposition, that brings all the Grist to his Mill; and +thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get +the Meat perhaps for Nothing, he shall pay for the Liberty of Eating +it. Buying Absolutions implies the Consciousness of having committed a +Crime; and No body would give Money for Indulgences, if he thought, +that what he desires to be indulged in, was lawful without them. All +Multitudes will sooner believe a Man to come from God, who leads an +Austere Life himself, and preaches Abstinence and Self-denial to +others tho' they themselves, I mean the Hearers, don't practice it, or +take any Pains to comply with his Precepts, than they will another, +who takes greater Liberties himself, and whose Doctrine is less +severe. This the wise Architects of the Church of _Rome_, who were +thoroughly skill'd in Human Nature, were well aware of; and +accordingly they have improved upon the Scriptures, and added Lustre +to all those Precepts, which is most difficult to comply with; and in +commenting on the severest Duties of Christianity, they have been so +far from extenuating and explaining away our Obligations to perform +them, that they have heighten'd and magnify'd them, not only by Words +and in Theory, but the Practice and Example; as is so manifest from +the hard and almost incredible Tasks, which many of them have actually +impos'd upon themselves, and gone through. They have flinch'd at +Nothing on this Head. + +Hor. A Man must be very stupid to believe, that his close Attachment +to the World, and the Loosness of his own Morals can be atton'd for by +the recluse and strict Lives that are led in some Religious Houses. + +Cleo. Not so stupid as you imagine: There is Nothing in it that +clashes with the common Notions of Mankind. Ceremonies are perform'd +by Proxy; Men are Security for one another; and a Debt is not more +effectually discharg'd, when we receive the Money from him who +borrow'd it, than when it is paid by his Bail, tho' the Principal +himself runs away. If there is but real Self-denial to be met with any +where in a Religion, it is no difficult Matter to make Multitudes +believe, that they have, or may buy, a Share in it: Besides, all _Roman +Catholicks_ are brought up in the firm Belief of the Necessity there is +of Self-denial. They are strictly forbid to eat Flesh on Fridays; and +Pains are taken to inspire them from their very Childhood with a +Honour against the breaking of this Commandment. It is incredible, +what Force such a Precept is of, and how closely the Influence of it +sticks to men, when it has been earnestly inculcated to them from +their early Youth. There is no Difficulty in the Thing when they are +grown up; and I'll engage, that a _Roman_ Catholick, who always has been +accustom'd to this Piece of Observance till he is Five and Twenty +Years of Age, will find it more easy afterwards to continue than to +leave it off, tho' he should turn Protestant, or even Turk. + +Hor. I have often admired at the great Force this senseless Piece of +Superstition is of; for I have seen great Reprobates and very loose +Fellows among the _Roman_ Catholicks, who stuck at no Manner of +Debauchery, and would often talk prophanely, that yet refused to eat +Flesh on a _Friday_, and could not be laugh'd out of their Folly; tho' +at the same Time I could see, that they were actually ashamed of it. + +Cleo. No Set of People have so artfully play'd upon Mankind as the +Church of _Rome_. In the Use they have made of Scripture, they have +consulted all our Frailties; and in their own Interpretations of it, +most dextrously adapted themselves to the common Notions of all +Multitudes. They knew perfectly well, not only, that all Men are born +with the Fear of an invisible Cause, but likewise that it is more +natural, or, at least, that the rude and ignorant of our Species are +always more apt to suspect, that this invisible Cause is their Enemy, +than they are to think it to be their Friend, and will sooner believe +it to be an evil and malicious, than a good beneficent Being. To turn +this to their Advantage, they made Use of all their Skill and Cunning +to magnify the Devil, and cry up his Force and Subtlety, his +supernatural Art, his implacable Hatred to Mankind, and great +Influence over Human Affairs. All the strange Stories they have +spread, the monstrous Fables they have invented, and the gross Lies +they have maintain'd, of Spirits, of Witchcraft, and Apparitions, +never had any other Tendency than to manifest the Works of Satan, and +make Every body afraid of his Power and Stratagems at all Times, and +in all Places; which has been a prodigious Gain to them. They never +taught any Thing that contradicted Vulgar Opinions, and never gave +Men any Ideas of Heaven, that were not borrow'd from Something on +Earth. That Courts of Princes are not deem'd to be compleat without +Women, has advanced the _Virgin Mary_ to be Queen of Heaven. From the +Influence of Mothers, and the Authority they are known to exercise of +their Infants, they have drawn the most childish Conclusions to raise +Superstition; for to that Notion, and the great Honour which is every +where allow'd to be due to Parents, it has been owing, that the Mother +of God in the _Roman_ Communion has been all along more address'd and +pray'd to, than her Son; and of the Two She seems to be the more +venerable Person. All Patrons in ancient _Rome_ had their Clients, whom +the protected; and all Favourites of Princes have their Creatures, +whose Interests they espouse upon Occasion: This has produced the +Invocation of Saints and Angels; and that no Advocates might be +wanting in the Celestial Court on any Emergency, the Church has +provided, that there is no Town or Country, no Handicraft or +Profession, no Pain or Disease, Danger or Distress, but there is a +kind Saint for that particular Affair, whose peculiar Province is to +preside over and take Care of every Thing that relates to it; which +has made the Number of them equal with, if not superiour to that of +the Pagan Deities. She knew, that the Incredibility of Things is no +Obstacle to Faith among Multitudes; and that in believing of +Mysteries, Propositions will not be the less swallow'd for being +contradictory to Reason. + +Hor. But I thought you was not for keeping Men in Ignorance. + +Cleo. What I am for, is not the Question. Priests who would bear an +absolute Sway over the Laity, and live luxuriously at their Cost, +ought First to make them believe Implicitly: Whereas an honest Clergy, +that will teach Nothing concerning Religion, but what is consistent +with good Sense, and becoming a rational Creature to believe, ought to +deal uprightly with Men throughout the Whole, and not impose upon +their Understandings in one Point more than they do in another. From +the real Incomprehensibility of God, just Arguments must be drawn for +believing of Mysteries that surpass our Capacities. But when a Man has +good Reason to suspect, that he who instructed him in these Mysteries, +does not believe them himself, it must stagger and obstruct his Faith, +tho' he had no Scruples before, and the Things he had been made to +believe, are no Ways clashing with his Reason. It is not difficult for +a Protestant Divine to make a Man of Sense see the many Absurdities +that are taught by the Church of Rome, the little Claim which Popes +can lay to Infallibility, and the Priestcraft there is in what they +say of purgatory and all that belongs to it. But to persuade him +likewise, that the Gospel requires no Self-denial, nor any Thing that +is irksome to Nature, and that the Generality of the Clergy of _England_ +are sincerely endeavouring, in their Lives and Doctrine, to imitate +the Apostles, as nearly as Human Frailty will let them, and is +consistent with the Difference of the Age and Manners between their +Time and ours; to persuade, I say, a Man of Sense, that these Things +are likewise true, would not be so easy a Task. By a Man of Sense, I +mean a Man likewise of some Knowledge, who, in the First Place, has +read the Bible, and believes the Scripture to be the sole Rule of +Faith; and, in the Second, is no Stranger to our Church, or any Thing +that is openly to be seen relating to her Clergy, especially the Heads +of them, the Bishops; such as their Palaces and Manner of Living; +their Translations, Revenues and Earthly Power, together with the +Worldly Honours, Precedency and other Privileges, which our Spiritual +Lords insist upon to be their Due. + +Hor. I have often laugh'd my Self at Apostles in Coaches and Six; but +what must at that Rate the Men of Sense and Sincerity among the _Roman +Catholicks_ think of their Prelates, who live in much greater Splendour +and Luxury than ours? What must they think of the Cardinals and the +Pope himself? + +Cleo. Think of them? What they please, so they dare not to open their +Lips against them, or any Thing which the Clergy are pleas'd to call +Sacred. In all _Roman Catholick_ Countries, you know, no Books or +Pamphlets may be publish'd, but what are Licensed; and no Man is +allow'd to divulge any Sentiments concerning Religion, that are not +entirely Orthodox; which in all Countries, so regulated, is a vast +Ease and an unspeakable Comfort to the Clergy of the establish'd +Church. + +Hor. I never thought to hear you speak against the Liberty of the +Press. + +Cleo. And you never will; for tho' Orthodoxy and the National Clergy +are always the Gainers by these Curbs and Prohibitions, yet Truth and +Religion are ever the Sufferers by them. But all prudent Men ought to +behave according to the Condition they are in, and the Principles as +well as Privileges they lay claim to. Reform'd Divines own themselves +to be fallible: They appeal to our Reason, and exhort us to peruse the +Scripture Ourselves. We live in a Country where the Press is open; +where all Men are at full Liberty to expose Error and Falshood, where +they can find them; and No body is debarr'd from Writing almost any +Thing, but Blasphemy and Treason. A Protestant Clergy ought always to +remember the Reasons, which their Predecessors alledg'd for separating +themselves from the _Roman_ Communion, and never to forget, that the +Haughtiness and Luxury of the Prelates, as well as the Covetousness, +the Insolence, and barefac'd Encroachments of the Clergy, were a +considerable Part of the Complaints against Popery. No equitable +Guides, that have open'd our Eyes to see the Frailties of others, +ought to expect from us, that in Regard to themselves we should keep +them shut close, and never look upon their Behaviour. The _Roman_ +Pastors, who keep their flocks in the Dark, teach them blind +Obedience, and never vouchsafe to argue with 'em any more than if they +were real Sheep. They don't advise Men to read the Bible, but such +Books of Devotion as their Priests shall think proper for them; and +are so far from appealing to their Judgment, that they conjure them, +on Pain of Damnation, never to trust their Reason, but implicitly to +believe whatever the Church shall require of them. + +Hor. You put me in Mind of Father _Canaye_, the Jesuit in St. _Evremond_. +No Reason! No Reason at all! + +Cleo. Where the Clergy are possess'd of, and keep up this Authority +over the Laity, and the Secular Arm is at their Devotion, to punish +whom they condemn, they need not be nice or circumspect in their +Manner of Living; and no Pomp or Luxury will easily lessen them in the +Esteem of the Multitude. No Protestant Clergy have wrote better in +Defence of the Reformation than ours; but others have certainly gone +greater Lengths in it, as to Worship and Discipline in outward +Appearance. The Difference between the _Roman Catholicks_ and us seems +to be less irreconcilable, than it is between them and the Reformed +Churches of the united _Netherlands_ and _Switzerland_; and I am fully +persuaded, that the Mother Church despairs not of bringing back to her +Bosom this run-away Daughter of hers, and making this Island one Day +or other repay with Interest the Losses she has sustain'd by its long +Disobedience. Arguments alone will never keep out Popery; and _Great +Britain_ being once reconciled to the Church of _Rome_, would add such a +Weight to her Power, that it would not be difficult for her in a +little Time to reduce all the Rest of the Protestants by main Force, +and entirely to Triumph over what She calls the Northern Heresy. + +Hor. We have very good Laws to secure us from the Usurpation of _Rome_; +and the Abbey Lands, that are in the Possession of the Laity, I +believe, are a better, I mean, a stronger Argument against the Return +of Popery, than ever will be shewn in Print. + +Cleo. I believe so too; but it is not easy to determine, what +Difficulties and Discouragements true Politicks and never ceasing +Industry may not surmount in Time. The Church of _Rome_ is never without +Men of great Parts and Application; she entertains Numbers of them; +and there is no Government, without Exception, of which the true +Interest is so well understood, or so steadily pursued without +Interruption, as hers. + +Hor. But why may not Protestants have Men of good Sense and Capacity +among them, as well as _Roman Catholicks_? Do not other Countries +produce Men of Genius as well as _Italy_? + +Cleo. Perhaps they do; tho' none more. The _Italians_ are a subtle +People; and I believe, that consummate Knowledge in State Affairs, and +Worldly Wisdom are less precarious at _Rome_, than in any other Place +you can name. Men of uncommon Genius are not born every Day, no more +in _Italy_ than any where else; but when in other Countries a good +Politician goes off the Stage, either of Life or Business, it is often +seen that a Bungler succeeds him, who in a few Years does more Hurt to +the Nation, that the other had Time to do them good in a long +Administration. This never happens at _Rome_; and there is no Court in +the Universe so constantly supplied with able Managers and crafty +Statemen as hers: For how short soever the Lives of most Popes may be, +the Sacred College never dies. Tell me now pray, what unlikely Change, +what Improbability can you imagine, of which we have not Reason to +fear, that, if it be possible at all, it may be brought about by such +a Set of Men; when every one's private Interest, as well as that of +the Common Cause, are highly concern'd in it, and they are not stinted +in Time? + +Hor. Assiduity and Patience, I know, will do strange Things, and +overcome great Obstacles. That the Church of _Rome_ is more diligent and +sollicitous to make Proselytes, than the Protestants generally are, I +have long observed. + +Cleo. There is no common Cause among the Reformed: The Princes and +Laity of different Persuasions would have been firmly united long ago, +if the Clergy would have suffer'd it; but Divines, who differ, are +implacable, and never known to treat any Adversary with Temper or +Moderation; and it has never been seen yet, that Two Sects of +Christians did agree, and join heartily in one Interest, unless they +were oppress'd, or in immediate Danger of suffering by a common Enemy +to both. As soon as that is over, you always see their former +Animosities revive. If the Church of _Rome_ had no Hopes left, and given +over all Thoughts of ever bringing this Kingdom back within her Pales, +you would see the English Seminaries abroad neglected and dropt by +Degrees; which she now cultivates with the utmost Care: For it is from +them only, that She can be furnish'd with the proper Instruments to +keep Popery alive in _England_, and buoy up the drooping Spirits of the +distress'd _Catholicks_, among the many Hardships and Discouragements, +they labour under beyond the Rest of their Fellow-Subjects. Such +Offices as these, are every where best perform'd by Natives: Whatever +Persuasion People are of, if the National Church of their Country, be +not of their Religion, it is natural the them to wish it was; and that +all imaginable Care is taken in the English Seminaries to encourage, +and with the utmost Skill to heighten and encrease this Natural Desire +in those under their Care, no Man can doubt who considers the +Abilities of the Tutors that are employ'd in them, and the vast +Advantage the Reduction of _Great Britain_ would be to the See of _Rome_. +Whilst those Colleges are constant supply'd with _English_ and _Irish_ +Youth, the Popish Interest can never die in this Realm, nor the Church +of _Rome_ want insinuating Priests, or hearty Zealots, that will act any +part, put on any Disguise, and run any Risque for their Cause, either +in Strengthening the _Roman Catholicks_ that are among us in their +Faith, or seducing Protestants from theirs. No Foreigners could do us +half the Mischief. People love their own Language from the same +Motives as they love their Country; and there are no Priests or +Clergy, whom Men will sooner hearken to and confide in, than such, as +take great Pains and express an uncommon Zeal in their Function, at +the same Time that they exercise it at the Hazard of their Liberty or +their Lives. The Church of _Rome_ has fit Tools for every Work and every +Purpose; and no other Power upon Earth has such a Number of Creatures +to serve it, nor such a Fund to reward them when they do. That the +Protestant Interest lost Ground soon after it was well establish'd, +and is still declining more and more every Day, is undeniable. To one +_Roman Catholick_, that is converted to the Reform'd Religion, Ten +Protestants turn Papists, among the highest Quality as well as the +Vulgar. What can be the Reason of this Change? What is it that this +Evil ought to be imputed to? + +Hor. Either the Church of _Rome_ is grown more vigilant and mindful of +her Cause since the Reformation, than She was in _Luther's_ Days, or the +Protestants are become more negligent and careless of theirs. + +Cleo. I believe both to be true, but especially the latter; for if the +Maxims, that were most instrumental in bringing about the Reformation, +had been continued, they certainly would have prevented, at least in a +great Measure, not only this Evil, but likewise another, which is +worse, I mean the Growth of Irreligion and Impiety: Nay, I don't +question but the same Maxims, if they were to be tried again would +have that Effect still. + +Hor. This is a fine Secret, and what, I dare say, the Clergy would be +glad to know. Pray, which are those Maxims. + +Cleo. The Sanctity of Manners and exemplary Lives of the Reformers, +their Application and unwearied Diligence in their Calling; their Zeal +for Religion, and Disregard of Wealth and Worldly Enjoyments, either +real or counterfeited, for that God only knows. + +Hor. I did not expect this. The Bench of Bishops won't thank you for +your Prescription: They would call it an Attempt to cure the Patients +by blistering the Physicians. + +Cleo. Those who would call it so, must be strange Protestant Divines. + +Hor. I am sure, that some, if not most of them, would think the Remedy +worse than the Disease. + +Cleo. Yet there is none equal to it, no Remedy so effectual, either to +cure us of those Evils, and put an entire Stop to, or to hinder and +obstruct the Encrease as well of Atheism and Prophaneness, as of +Popery and Superstition. And I defy all the Powers of Priestcraft to +name such another, a practicable Remedy, of which there is any +Probability, that it would go down or could be made use of in a +clear-sighted Age, and among a knowing People, that have a Sense of +Liberty, and refuse to be Priest-rid. It is amazing, that so many fine +Writers among the Clergy, so many Men of Parts and Erudition should +seem very earnestly to enquire into the Causes of Libertinism and +Infidelity, and never think on their own Conduct. + +Hor. But they'll tell you, that you make the Doctrine of the Gospel +stricter than it really is; and I think so too; and that you take +several Things literally, that ought to be figuratively understood. + +Cleo. When Words are plain and intelligible, and what is meant by them +in a literal sense is agreeable to the Tenour and the whole Scope of +the Book in which we meet with those Words, it is reasonable to think, +that they ought to be literally understood. But if, notwithstanding +this, there are others, who are of Opinion, that these Words are to be +taken in a figurative Sense, and this figurative Sense is more forced +than the literal, and likewise clashing with the Doctrine and the +Design of the Book, we have great Reason not to side with their +Opinion: But if it appears moreover, that those who contend for the +forced, figurative Sense, should be Gainers by it, if their Opinion +prevail'd, and it would bring them Profit, Honour, Pleasure, or Ease, +then we ought to suspect them to be partial, and the figurative Sense +is to be rejected. + +Hor. I don't know what to make of you to Day. You have shewn the _Roman +Catholick_ Religion to be a bare-faced Imposture; and at the same Time +you seem to blame the _Protestants_ for having left it. + +Cleo. I am very consistent with my Self. I have laid open to you the +Politicks, Penetration and Worldly Wisdom of the Church of _Rome_, and +the Want of them in the Reformers, who exposed the Frauds of their +Adversaries, without considering the Hardships and Difficulties, which +such a Discovery would entail upon their Successors. When they parted +with their Power, and gave up their Infallibility, they should have +foreseen the necessary Consequences of the Honesty and Candour. A +Reform'd Church, that will own she may err, must prepare for Heresies +and Schisms, look upon them as unavoidable, and never be angry with +those who dissent from her. They ought likewise to have known, that no +Divines, who will preach the Gospel in its Purity, and teach Nothing +but Apostolick Truths without Craft or Deceit, will ever be believ'd +long, if they appeal to Men's Reason, unless they will likewise lead, +or at least endeavour or seem to lead Apostolick Lives. In all Sects +and Schisms it has always been and will ever be observed, that the +Founders of them either are, or pretend to be Men of Piety and good +Lives; but as there never was a Principle of Morality that Men have +set out from, so strict yet, that in Tract of Time Human Nature has +not got the better of it, so the Successors of those Founders always +become more remiss by Degrees, and look out for Ways and Means to +render the Practice of their Doctrine, or the Exercise of their +Function, more comfortable and commodious: And all Persuasions have +ever lost Ground, and been sunk in their Reputation in proportion, as +the Teachers of them have relax'd their Manners. No Doctrine ever +prevail'd or got any Advantage over the establish'd Religion in any +Country, that was not accompanied with a real Austerity of Life, or a +Pretence at least to a stricter Morality, and greater Forbearance, +than was generally to be seen in the National Church, at the Time in +which the Doctrine was advanced. These are eternal Truths, that must +flow from the Fabrick, the very Essence of Human Nature. Therefore the +Clergy may write and preach as they please: They may have all the +Skill and Learning that Mortals can be possess'd of, and all the +assistance into the Bargain, that the secular Power can give them in a +free Nation, they will never be able long to keep up their Credit with +a mixed Multitude, if no Show is made of Self-denial, and they will +totally neglect those Means, without which that Credit was never +acquired. + + + + +The Third Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. Tho' it is but Two Days ago that I troubled you almost a +whole Afternoon, I am come again to spend the Remainder of this, and +sup with you, if you are at Leisure. + +Cleo. This is exceeding kind. I am no Ways engaged; and you give me a +vast Deal of Pleasure. + +Hor. The more I have thought and reflected on what you said of Honour +last _Tuesday_, the more I have perceiv'd and felt the Truth of it in +Spight of my Teeth. But I shall never dare to speak of so wretched an +Origin. + +Cleo. The Beginning of all Things relating to Human Affairs was ever +small and mean: Man himself was made of a Lump of Earth. Why should we +be ashamed of this? What could be meaner than the Origin of Ancient +_Rome_? Yet her own Historians, proud as they were, scrupled not to +mention it, after she was arrived at the Height of her Glory, and +become a Goddess, _Dea Roma_, to whom Divine Honours were paid +throughout the Empire, and a stately Temple was erected within her own +Walls. + +Hor. I have often wonder'd at that _Dea Roma_, and her Statues +resembling those of _Pallas_. What could they pretend her Divinity to +consist in? + +Cleo. In her vast Power, which every Freeman had the Privilege to +imagine, he had a Share in. + +Hor. What a _Bizar_, what a monstrous Humour must it have been, that +could make a wife People suppose that to be a Goddess, which they knew +to be a City! + +Cleo. Nothing in the Universe, but the Pride of the Citizens. But I +don't think, that the Humour, which you seem to be so much astonish'd +at, is altogether worn off yet. In Poetry, Painting and Sculpture, you +see Rivers, Towns, and Countries continue to be represented under the +Images of Men and Women as much as ever. Look upon the Marble Figures +about the Pedestal of Queen _Anne's_ Statue at St. _Paul's_. + +Hor. But No body is so silly as to worship them. + +Cleo. Not in outward Shew, because it is out of Fashion; but the +inward Veneration, which is paid by many to the Things represented by +those Images, is the very same as it was formerly, and owing to the +same Cause. + +Hor. In what Part of the World is it, that you have observed this? + +Cleo. In _Christendom_; Here. If you was to hear a vain Man, that is a +considerable Inhabitant of any large Capital, when he is speaking on +the Part and in Behalf of his City, _London_ for example, _Paris_ or +_Amsterdam_, you would find the Honour, the high Esteem, and the +Deference, which in his Opinion are due to it, far superiour to any, +that are now paid to Mortal Creatures. + +Hor. I believe there is a great Deal in what you say. + +Cleo. It is worth your Observation, what I am going to mention. +Wherever you see great Power and Authority lodged in a considerable +Number of Men, mind the profound Respect and Submission, each Member +pays to the whole, and you'll find, that there is great Plenty, +throughout the World, of what you said, two Days ago, was +inconceivable to you. + +Hor. What is that, pray? + +Cleo. Idols, that are their own Worshipers, and sincerely adore +themselves. + +Hor. I don't know but there may be, in your Way of construing Things: +But I came with a Design to discourse with you on another Subject. +When you said in our last Conversation, that _a peaceful Disposition +and Humility were not Qualities more promising in the Day of Battle, +than a contrite Heart and a broken Spirit are Preparatives for +Fighting_, I could not help agreeing with your Sentiments; yet it is a +common Notion, even among Men of very good Sense, that the best +Christians make the best Soldiers. + +Cleo. I verily believe, that there are no better Soldiers, than there +are among the Christians; and I believe the same of Painters; but I am +well assured, that the best in either Calling are often far from being +the best Christians. The Doctrine of _Christ_ does not teach Men to +Fight, any more than it does to Paint. That _Englishmen_ fight well is +not owing to their Christianity. The Fear of Shame is able to make +most Men brave. Soldiers are made by Discipline. To make them proud of +their Profession, and inspire them with the Love of Glory, are the +surest Arts to make them valiant: Religion has Nothing to do with it. +The _Alcoran_ bids its Followers fight and propagate their Faith by Arms +and Violence; nay, it promises Paradise to All, who die in Battle +against Infidels; yet, you see, how often the _Turks_ have turn'd Tail +to the _Germans_, when the latter have been inferiour in Number. + +Hor. Yet Men never fight with greater Obstinacy than in Religious +Wars. If it had not been taken for granted, that Men were animated to +Battle by Preaching, _Butler_ would never have call'd the Pulpit, _Drum +Ecclesiastick_. + +Cleo. That Clergymen may be made Use of as Incendiaries, and by +perverting the Duties of their Function, set Men together by the Ears, +is very true; but no Man was ever made to fight by having the Gospel +preach'd to him. From what I have said of Self-liking and Human +Nature, the Reason is manifest, why among People, that are indifferent +to one another, it is a difficult Task to make a Man sincerely love +his Neighbour, at the same Time, that it is the easiest Thing in the +World to make him hate his Neighbour with all his Heart. It is +impossible that Two distinct Persons or Things should be the same; +therefore they must all differ in Something. + +Hor. Cannot Two Things be so exactly alike, that they shall differ in +Nothing? + +Cleo. No: For if they are Two, they must differ in Situation, East and +West, the Right and the Left; and there is Nothing so small, so +innocent, or so insignificant, that Individuals of our Species can +differ in, but Self-liking may make a Handle of it for Quarrelling. +This close Attachment and Partiality of every Man to himself, the very +Word, Difference, points at, and upbraids us with: For tho' literally +it is only a Term, to express that Things are not the same; yet, in +its figurative Sense, Difference between Men signifies Disagreement in +Opinions, and Want of Concord. For not only different Nations, but +different Cities in the same Kingdom, different Wards, different +Parishes, different Families, different Persons, tho' they are Twins, +or the best Friends in the World, are all in a fair Way of +Quarrelling, whenever the Difference, that is between them, be that +what it will, comes to be look'd into and discuss'd; if both act with +Sincerity, and each Party will speak from the Bottom of their Hearts. + +Hor. Self is never forgot; and I believe, that many love their Country +very sincerely for the Sake of One. + +Cleo. Nay, what is all the World to the meanest Beggar, if he is not +to be consider'd as a Part of it? + +Hor. This is a little too openly inculcated at Church; and I have +often wonder'd, how a Parson, preaching before a few Clowns in a +pitiful Village, should, after he has named all the great People in +the Nation, pray God to bless more _especially_ the Congregation there +assembled; and this at the same Time that the King and the Royal +Family are at Prayers likewise; and the House of Lords at one Church, +and the House of Commons at another. I think it is an impudent Thing +for a Parcel of Country Boobies to desire to be serv'd first, or +better, than so many Hundred Congregations, that are superiour to them +in Number and Knowledge, as well as Wealth and Quality. + +Cleo. Men always join most heartily in Petitions, in which they +manifestly have a Share; and that the _Especially_, you find Fault with +was put in from that Consideration, I believe No body denies. + +Hor. But there seems to be a low Artifice, a crafty Design, by which +the Compilers of those Prayers, knowingly made People lay a Stress +upon a Thing, in which there is no Reality. When I hear a Man pray for +Blessings on All, especially the Congregation where I am present, it +pleases me well enough, and the Word _Especially_, has its Effect upon +me whilst I think no further; but when I consider, that the same Words +are said to every audience of the same Church throughout the Kingdom, +I plainly find that I was pleas'd with Nothing. + +Cleo. Suppose I should own, that it was a Contrivance of those, who +composed the Prayers, to raise Devotion, and that this Contrivance had +been the Effect of a thorough Knowledge of Human Nature; where would +be the Harm, since No body can be injured by it? But to return to our +Subject. If Difference in the least Things is capable of raising +Anger, there is no Doubt, but it will do it most in Things that are +very material, and of the highest Concern: And that Religion in all +Countries is an Affair of the greatest Concern, is taken for granted +by all good Men, and seldom denied by the bad. This is the Reason, +that in Religious Wars Men are more inveterate, and commit more +Cruelties, than when they fight upon other Account. Here the worst and +most vicious Men have fine Opportunities of gratifying their natural +Malice and Rancour of Heart, without being blamed for it; and placing +a Merit in doing Mischief. Therefore we see, that those, who are most +neglectful of their Duty, and act most contrary to the Dictates of +their Religion, are so often the most zealous in fighting for it. +There are other Things that help, and all contribute, to make +Religious Wars the most bloody. Men are commonly sure of Nothing so +much, as they are of the Truth of the Religion they profess; so that +in all Religious Quarrels, Every body is satisfied that he has Justice +on his Side: This must make Man obstinate. The Multitude in all +Countries ascribe to the Deities they worship the same Passions which +they feel themselves; and knowing how well pleas'd they are with Every +body that is on their Side, and will take their Part, they expect +their Reward from Heaven, which they seem to defend; and on that Score +they think with Delight on the Losses and Calamities which they make +others suffer; whether _Churchmen_ fight with _Presbyterians_, _Papists_ +with _Protestants_, or _Mahometans_ with _Christians_ of any Sort. Those who +are of Opinion, that the best _Christians_ make the best Soldiers, have +commonly their Eyes on the Civil Wars both in _France_ and in + _England_. + +Hor. And if you compare the Prince of _Conde's_ Army with that of the +League there, or _Cromwell's_ Troops with the King's Forces here, the +_Whigs_ will tell you, that in either Nation you may meet with +sufficient Proofs, to confirm the Opinion you speak of. + +Cleo. I have Nothing to do with _Whigs_ or _Tories_; but let us narrowly +look into this Affair, and examine it impartially. Religion was +brought into the Quarrel, you know, in both Kingdoms, and the Cases +between the Adversaries here and there were much the same. The +_Huguenots_ and _Roundheads_ on the one Side said, that they had Nothing +so much at Heart as Religion; that the National Worship was Idolatry; +that Christianity required no outward Shew of Altars or Vestments, but +the Sacrifice of the Heart to be seen in Men's Lives; that God was to +be serv'd with greater Strictness, than was observed by the National +Clergy; that they fought his Cause, and did not question, but by his +Help to obtain the Victory. The _Leaguers_ and _Cavaliers_ said on the +other Side, that Lay-men, especially Soldiers, where improper Judges +in Matters of Religion; that themselves were honest Men, loyal +Subjects, who fought for the establish'd Church, their King and +Country; and as to their Adversaries, that they were under a Parcel of +Hypocritical Rascals, that under the Mask of Sanctity carried on an +open Rebellion, and had no other Design than to dethrone the King, and +get the Government into their own Clutches. Let us see the Consequence +that would naturally follow from this Difference. The First, to +support their Cause, would think it necessary not to be too glaringly +inconsistent with themselves; therefore they would display somewhat +more of Devotion, and by praying often, and perhaps singing of Psalms, +make a greater Shew of Religion, than is commonly seen in Armies. +Should the Chief of such Troops, and the great Men under him, who are +most likely to get by the Quarrel, be more circumspect in their +Actions, and attend Divine Worship oftner than is usual for Persons of +Quality, their Example would influence the inferiour Officers, and +these would take Care, that the Soldiers should comply, whether they +would or not. If this was well perform'd on one Side, it is very +natural to suppose, that the other, knowing the first to be no better +Men than themselves, and believing them to be Hypocrites, would not +only be offended at their Behaviour, but likewise, in Opposition to +their Enemies, be more neglectful of Religious Duties, than well +disciplin'd Armies generally are, and the Soldiers allow'd to be more +dissolute in their Lives than is usual. By this Means the Contrast +between two such Armies, would be very conspicuous. A good Politician +may add to, or take from the Principle of Honour, what Virtue or +Qualifications he pleases; and a skillful General, who can guard his +own Actions, and will be at some Trouble in Self-denial where he may +be observed, may model an Army as he thinks fit. All Superiors, in +Camps as well as Courts, will ever serve for Patterns to their +Inferiours; and should Officers unanimously resolve to render Swearing +unfashionable, and in good Earnest set about this Task, by Example as +well as Precept and Discipline, it would not be difficult to manage +Soldiers in such a Manner, that in less than Half a Year not an Oath +should be heard among them. If there were Two Armies in the Same +Country, and of the same Nation, in one of which the Soldiers should +curse and swear, as much as is commonly done among all loose, and +ill-bred People, and in the other the Men should have been cured of +that bad Custom, it is incredible what Reputation of being Good and +Religious, those, who would only forbear Swearing, would gain beyond +their Adversaries, tho' they were equally guilty with them of Whoring, +Drinking, Gaming, and every other Vice except that one. Therefore if +one General, to please and keep in with a Party, should think it his +Interest that his Troops should make a greater Appearance of +Godliness, than is commonly observed among Military Men; and another, +to please a contrary Party, should take it to be his Interest to act +as contrary as it was possible to what his Enemies did, and endeavour +to be the Reverse of them, the Difference would be prodigious. + +Hor. Then if in one Army they were Valiant, the General of the other +would endeavour to make his Men Cowards. + +Cleo. They would differ in every Thing that Soldiers can differ in: +The Observance of the Point of Honour and Hatred to their Enemies are +inseparable from their Calling; therefore resenting of Affronts among +themselves, and cruel Usage to their Enemies, were not more banish'd +from the Armies of the _Huguenots_ and _Roundheads,_ than they were from +those of the _Leaguers_ and _Cavaliers._ + +Hor. The true Reason of the Difference, in the Lives and Morals of the +Soldiers, between the King's Forces and the Rebels, was the Difference +of their Circumstances, and the Care that was taken of them. The +Parliament's Army was regularly provided for, and always able to pay +for what they had. But the others, who were most commonly in Want, +were forced to live upon the Country, and take their Provisions where +they could get them; and this will make all Troops more dissolute and +disorderly, than is consistent with the Service, tho' they had the +best Officers in the World. + +Cleo. The Misfortune you speak of, and which the King's Army labour'd +under, must every where be a great Hinderance to Discipline; and I +verily believe, that his Soldiers suffer'd very much in their Morals +on Account of it; but I am persuaded, that the Contrariety of +Principles, which I hinted at, was an Addition to that Misfortune, and +made it worse; for that the _Cavaliers_ laughed at the _Roundheads_ for +their praying so long and so often, and the great Shew they made of +Devotion, is certain; and there is always a Pleasure in appearing to +be the Reverse of what we ridicule in our Enemies. But whatever was +then, or might at any other Time, be the true Reason of the Difference +in the Shew of Piety and Goodness between two such Armies, let us see +the Consequence of it, and the Effect it would naturally have on the +sober Party. All Multitudes are superstitious; and among great +Numbers, there are always Men prone to Enthusiasm; and if the +Pretenders to Godliness had skilful Divines (as no doubt, they would +have) that knew, how to extol the Goodness and Piety of the General +and the Soldiers, declaim against the Wickedness and reprobate Lives +of the Enemies, and remonstrate to their Hearers, how God must love +the first, and, from his known Attributes, hate the latter, it would +in all Probability produce every Thing we read of in the Armies of the +Prince of _Conde_ and the Parliament. Some Colonels would preach, and +some Soldiers would learn Prayers and Scraps of Psalms by Heart, and +many of them would grow more circumspect in indulging their Vices, +than is common to Men of their Function. This latter would make the +Men more governable, and consequently better Troops, and all together +would make a great Noise. Besides, Mankind are so given to flatter +themselves, that they'll believe any Thing, that is said in their +Praise; and should, in any Regiment of such an Army, the Chaplain +display his Eloquence before a Battle, exhort the Men to Bravery, +speak in Commendation of the Zeal and Piety of the Officers and the +Troops in general, and find out some particular Reason, why God should +love and have Regard for that Regiment beyond any other, it might have +a very good Effect upon the most Wicked, as well as the better Sort. +And if this Chaplain, from what he knew of them, should pathetically +encourage them, and promise them the Victory, Enthusiasm is so +catching, that a Fellow, who lay with a Whore over Night, and was +drunk the Day before, if he saw his Comrades moved, might be +transported with Joy and Eagerness to fight, and be stupid enough to +think, that he had a Share in God's Favour. The _Greek_ and _Roman_ +Histories abound with Instances of the immense Use that may be made in +War of Superstition well turn'd: The grossest, if skilfully managed, +may make the fearful, undaunted, and the loosest Livers exert +themselves to the utmost of their Power, from a firm Belief, that +Heaven is on their Side. That Superstition has had this Effect upon +Men of almost every Persuasion, as well as Heathen Idolaters, is +certain; but he must be a notable Divine, that can expect the same +from the Doctrine of _Christ_, faithfully deliver'd, and preach'd in its +Purity. It is possible therefore that any Number of Troops may, by +crafty Declamations and other Arts, be made Zealots and Enthusiasts, +that shall fight and pray, sing Psalms one Hour, and demolish an +Hospital the next; but you'll as soon meet with an Army of Generals or +of Emperours, as you will with, I won't say an Army, but a Regiment, +or even a Company of good Christians among Military Men. There never +were better Troops, or Men that behaved with greater Gallantry and +Chearfulness, than we had in the two last Wars; Officers as well as +common Soldiers; but I would as soon believe, that it was Witchcraft +that made them brave, as that it was their Religion. + +Hor. Yet I have often heard it from experienc'd Officers, that the +most virtuous, the soberest, and the most civiliz'd Fellows made the +best Soldiers, and were those whom they could most depend upon. + +Cleo. I heartily believe that to be true for the Generality; for I +know, that by Virtuous, you don't mean much more than tolerably +Honest, such as are not given to wrong or decieve Any body; or else +among the Officers themselves, you know, that very Few of them are +possess'd of many Christian Virtues, or would be fond of the +Character. Do but consider what is required of a Soldier. There are +Three Things which the officers are chiefly afraid of in their Men: +The First is, that they may desert, which is so much Money lost: The +Second, that they may rob or steal, and so come to be hang'd: The +Third is, that they may be sick, and consequently incapable of doing +Duty. Any middling Honest secures them entirely as to the two First; +and, without Doubt, the less vicious; that is, the more sober and +temperate the Men are, the more likely they are to preserve their +Health. As for the Rest, Military Men are easy _Casuists_ for the +Generality, and are used to give, as well as take, large Grains of +Allowance. A Soldier, who minds his Business, is seldom reproved for +taking any Pleasure he can come at, without being complain'd of: And +if he be brave, and understands his Exercise, takes Care always to be +sober when he is upon Duty, pays a profound Respect to his Officers, +as well as a strict Obedience to their Commands, watches their Eyes, +and flies at a Nod, he can never fail of being beloved. And if +moreover he keeps himself clean, and his Hair powder'd, is neat in his +Cloaths, and takes Care not to be pox'd; let him do what he pleases +for the Rest, he'll be counted a very valuable Fellow. A Man may do +all this without Christianity, as well as he can do it without having +an Estate. There are Thousands that are less circumspect and not half +so well accomplish'd, who yet are well esteem'd in that Station. And +as I have allow'd on the one Hand, that the soberest and the civiliz'd +Fellows make the best Soldiers, and are, generally speaking, the most +to be depended upon in an Army, so it is undeniable on the other, +that, if not the major, at least a very considerable Part of our best +Troops, that had the greatest Share in the Victories we obtain'd, was +made up of loose and immoral, if not debauch'd and wicked Fellows. +Nay, I insist upon it, that Jayl-birds, Rogues, who had been guilty of +the worst of Crimes, and some that had been saved from the Gallows to +recruit our Forces, did on many Occasions both in _Spain_, and _Flanders_, +fight with as much Intrepidity, and were as indefatigable, as the most +Virtuous amongst them. Nor was this any Thing strange or unexpected; +or else the recruiting Officers ought to have been punish'd, for +lifting and giving the Money of the Publick to Men, of whom there was +no Probability that they could be made Soldiers. But to make it +evident, how little the Religion and Morality of a Soldier are minded +by his Superiours, and what great Care is taken to keep up and +cultivate his Pride ----. + +Hor. That latter I have seen enough of in the _Fable_ of the _Bees_. You +would speak about the Cloaths and Accoutrements. + +Cleo. I wave them; tho' there it is likewise very conspicuous. I only +desire you to compare the Things he is indulg'd in, and which, if he +pleases, he may brag of, with what he is taught to be ashamed of, the +grand Offence, which, if once committed, is never to be pardon'd. If +he has but Courage, and knows how to please his Officers, he may get +drunk Two or Three Times a Week, have a fresh Whore every Day, and +swear an Oath at every Word he speaks, little or no Notice shall be +taken of him to his Dishonour; and, if he be good humour'd, and +forbears stealing among his Comrades, he'll be counted a very honest +Fellow. But if, what _Christ_ and his Apostles would have justify'd him +in and exhorted him to do, he takes a Slap in the Face, or any other +gross Affront before Company, without resenting it, tho' from his +intimate Friend, it cannot be endured; and tho' he was the soberest, +and the most chaste, the most discreet, tractable and best temper'd +Man in the World, his Business is done. No body will serve with a +noted Coward; nay, it would be an Affront to desire it of Gentlemen +Soldiers, who wear the King's Cloth; and the Officers are forc'd to +turn him out of the Regiment. Those who are unacquainted with Military +Affairs and Chaplains of Regiments, would not imagine, what a small +Portion of Virtue and Forbearance a Soldier stands in Need of, to have +the Reputation of a good Religious Man among those he converses with. +Clergymen, that are employ'd in Armies, are seldom rigid _Casuists_; and +Few of them are Saints themselves. If a Soldier seems to be less fond +of strong Liquors than others generally are; if he is seldom heard to +swear; if he is cautious in Love-Affairs, and not openly vicious that +Way; if he is not known to Steal or Pilfer, he'll be stiled a very +honest, sober Fellow. But if, moreover, such a one should behave with +Decency at Devine Service, and seem now and then to be attentive to +what is spoken; if ever he had been seen with a Book in his Hand, +either open or shut; if he was respectful to the Clergy, and zealous +against those, who are not of the same Religion which he professes to +be of, he would be call'd a very Religious Man; and half a Dozen of +them in a Regiment would, in a little Time, procure a mighty Character +to the whole, and great Honour to the Chaplain. + +Hor. I dare say, that on some Occasions he would take the Liberty from +it to brag, that there were no better Christians in the World, than a +great many were, whom he had under his Care. + +Cleo. Considering how Things are often magnify'd without Regard to +Truth or Merit, and what Advantages some Men will take, right or +wrong, to advance as well as maintain the Cause they get by; it is not +improbable, that three or four score thousand Men, that were kept in +good Discipline, tho' they were all taken at Random from the lowest +and idlest of the Vulgar, might be stiled an Army of good Christians, +if they had a Chaplain to every Regiment, and but Two or Three such +orderly Soldiers, as I have describ'd, in every Thousand: And I am +persuaded, that the sect or Religion, which they pretended to follow +and profess, would, by the Help of able and active Divines, acquire +more Credit and Reputation from those Few, than all the Loosness, +Debauchery and gross Vices of the Rest would ever be able to take away +from them. + +Hor. But from what you have said, I should think, that the Gospel must +do Hurt among fighting Men. As such they must be animated by another +Spirit, and can receive no Benefit from the Doctrine of Peace. What +Occasion is there for Divines in an Army? + +Cleo. I have hinted to you several Times, that in the Management of +Human Creatures, the Fear of an invincible Cause, which they are all +born with, was always to be consulted; and that no Multitudes can ever +be govern'd, so as to be made useful to any one Purpose, if those, who +attempt to rule over them, should neglect to take Notice of, or but +any Ways seem to slight the Principle of that Fear. The worst of Men +are often as much influenc'd by it as the best; or else Highwaymen and +House-breakers would not swear Fidelity to one another. God is call'd +upon as a Witness to the mutual Promises of the greatest Miscreants, +that they will persevere in their Crimes and Villanies, and to the +last Drop of their Blood be unalterably Wicked. This, you know, has +been done in Massacres, the blackest Treasons, and the most horrid +Conspiracies; tho' the Persons concern'd in them, perhaps, gave other +Names to their Undertakings. By this we may see, what absurd Notions +Men may have of the Deity, who undoubtedly believe his Existence: For +how flagitious soever Men are, none can be deem'd _Atheists_ but those, +who pretend to have absolutely conquer'd, or never been influenced by +the Fear of an invisible Cause, that over-rules Human Affairs; and +what I say now has been and ever will be true in all Countries, and in +all Ages, let the Religion or Worship of the People be what they will. + +Hor. It is better to have no Religion, than to worship the Devil. + +Cleo. In what Respect is it better? + +Hor. It is not so great an Affront to the Deity not to believe his +Existence, as it is to believe him to be the most Cruel and the most +Malicious Being that can be imagin'd. + +Cleo. That is a subtle Argument, seldom made Use of but by +Unbelievers. + +Hor. Don't you think, that many Believers have been worse Men, than +some _Atheists_? + +Cleo. As to Morality, there have been good and bad Men of all Sects +and all Persuasions; but before we know any Thing of Men's Lives, +Nothing can be worse in the Civil Society, than an Atheist, _caeteris +paribus_. For it would be ridiculous to say, that it is less safe to +trust to a Man's Principle, of whom we have some Reason to hope, that +he may be with-held by the Fear of Something, than it is to trust to +one who absolutely denies, that he is withheld by the Fear of any +Thing. The old _Mexicans_ worship'd _Vitzliputzli_, at the same Time that +they own'd his Malice, and execrated his Cruelty; yet it is highly +probable, that some of them were deterr'd from Perjury for Fear of +being punish'd by _Vitzliputzli;_ who would have been guilty of it, if +they had not been afraid of any Thing at all. + +Hor. Then not to have believed the Existence of that chimerical +Monster was Atheism in _Mexico_. + +Cleo. It certainly was among People that knew of no other invisible +Cause. + +Hor. But why should I wonder at the _Mexicans_? There are Christians +enough, of whom, to judge from their Sentiments and Behaviour, it is +hard to determine, which it is they are more afraid of, God or the +Devil. + +Cleo. I don't question, but among the Vulgar, more Persons have been +deterr'd from doing Evil, by what they had heard of the Torments of +Hell, than have been made virtuous by what had been told them of the +Joys of Heaven, tho' both had been represented to them as equally +infinite and unutterable. + +Hor. But to return to my Question. When I ask'd what Occasion there +was for Divines in an Army, I was not ignorant of the Necessity there +is of having Religion and Priests of some Sort or other, to humour as +well as awe the Multitude; but I wanted to know the Mystery, and be +let into the Secret, by which the Doctrine of Peace is made +serviceable to the carrying on of War; for that Preachers of the +Gospel have not only exhorted Men to Battle, but likewise that they +have done it effectually; and that Soldiers have been inspired with +Courage, and made to fight with Obstinacy by their Sermons, the +History of almost every Country can witness. + +Cleo. A little Accuracy will set us to Rights. That what you say has +been, and is often done by Sermons and Preachers, both Protestant and +Popish, is certainly true. But I deny, that ever it was once done by a +Preacher of the Gospel. + +Hor. I don't understand your Distinction. Are not all Christian +Divines call'd Preachers, as well as Ministers of the Gospel? + +Cleo. But many People are call'd, what, strictly speaking, they are +not. The Reason I have for what I say is, that there is Nothing +contain'd in the Gospel, that can have the least Tendency to promote +or justify War or Discord, Foreign or Domestic, Publick or Private; +nor is there any the least Expression to be found in it, from which it +is possible to excite or set People on to quarrel with, do Hurt to, or +any ways offend one another, on any Account whatever. + +Hor. But this encreases the mystery, and makes the facts less +intelligible. + +Cleo. I will unfold it to you. As all Priests have ever maintain'd, +that they were the Interpreters of the will of the deity they +pretended to serve, and had an undoubted Right of construing and +explaining the Doctrine and the Meaning of the Religion they taught +and presided over: As, I say, all priests have ever maintain'd this, +so the Christian Clergy, as soon as they took it in their Heads to be +priests likewise, claim'd the same Privilege; and finding several +things, which they had a Mind to, denied them in the Gospel; and that +many Conveniencies, which all other Priests had ever, not only been +fond of, but likewise enjoy'd, were in express words forbid, and +absolutely prohibited in the _New Testament_, they had recourse to the +_Old_, and providently took Care from thence to supply the Deficiency of +the _New_. + +Hor. So, when they had no settled Revenue or Pomp of Dress from the +Gospel, they took up with the Tithes and Sacerdotal Ornaments of the +_Levites_, and borrow'd from the _Jewish_ Priests and Prophets every Thing +that was worth having. + +Cleo. This would open too large a Field, and therefore I would look +into the Clergy's Behaviour no farther, than as it relates to Armies +and military Men, and take Notice, that whenever Pillage or shedding +of Blood are to be justified or encouraged by a Sermon, or Men are to +be exhorted to Battle, to the Sacking of a City or the Devastation of +a Country, by a pathetick Discourse, the Text is always taken from the +_Old Testament_; which is an inexhaustible Fund for Declamation on +almost every Subject and every Occasion: And there is no worldly End, +which the most ambitious Man, or the most cruel Tyrant can have to +serve, but from some Part or other of that Book a Divine of middling +Capacity may find out a proper Text to harangue upon, that shall +answer the Purpose. But to make it evident, that Divines may be useful +to all Fighting Men, without preaching of the Gospel, we need but to +consider, that among all the Wars and Dissentions, which Christians +have had with one another on innumerable Accounts, there never was a +Cause yet, so unreasonable or absurd, so unjust or openly wicked, if +it had an army to back it, that has not found Christian Divines, or at +least such as stiled themselves so, who have espoused and call'd it +Righteous. No rebellion was ever so unnatural, nor Tyranny so cruel, +but if there were men who would fight for it, there were Priests who +would pray for it, and loudly maintain, that it was the Cause of God. +Nothing is more necessary to an Army, than to have this latter +strenously insisted upon, and skilfully unculcated to the soldiers. No +body fights heartily, who believes himself to be in the wrong, and +that God is against him, Whereas a firm persuasion of the Contrary, +inspires Men with Courage and Intrepidity; it furnishes them with +arguments to justify the Malice of their Hearts, and the implacable +Hatred they bear their Enemies; it confirms them in the ill opinion +they have of them, and makes them confident of victory; _si +Deus pro nobis quis contra nos?_ In all wars it is an everlasting +Maxim in Politicks, that whenever Religion can be brought into the +Quarrel, it ought never to be neglected, and that how small soever the +Difference may be between the contending Parties, the Divines on each +Side, ought to magnify and make the most of it; for Nothing is more +comfortable to Men, than the Thought, that their Enemies are likewise +the Enemies of God. + +Hor. But to make Soldiers laborious as well as governable, would it +not be useful to exhort them to Virtue, and a close Attachment to the +Principle of Honour? + +Cleo. The principle of Honour is never forgot; and as to Virtue, what +is required of them is Fortitude, and to do as they are bid. And if +you'll consider what Pains are taken to make them ashamed of Cowardice +above all other Vices; and how prompt, as well as severe, the +Punishment for Disobedience is in the least Trifles among Soldiers, +beyond what it is any where else; if, I say, you'll consider these +Things on the one Hand, and on the other the great Latitude that is +given them as to Morals, in what has no Regard to the Service, you'll +find, that for the First, Divines are not wanted, and that for the +other they can do but little Good. However Morality is often preach'd +to them, and even the Gospel at seasonable Times, when they are in +Winter Quarters, or in an idle summer, when there is no Enemy near, +and the Troops perhaps are encamped in a Country, where no Hostilities +should be committed. But when they are to enter upon Action, to +besiege a large Town, or ravage a rich Country, it would be very +impertinent to talk to them of Christian Virtues; doing as they would +be done by; loving their enemies, and extending their Charity to all +Mankind. When the Foe is at Hand, the Men have Skirmishes with him +every Day, and perhaps a main battle is expected; then the mask is +flung off; not a Word of the Gospel, nor of Meekness or Humility; and +all Thoughts of Christianity are laid aside entirely. The men are +prais'd and buoy'd up in the high value they have for themselves: +their Officers call them Gentlemen and Fellow-Soldiers; Generals pull +off their Hats to them; and no Artifice is neglected that can flatter +their Pride, or inspire them with the Love of Glory. The Clergy +themselves take Care at such Times, not to mention to them their Sins, +or any Thing that is melancholy or disheartning: On the Contrary, they +speak chearfully to them, encourage and assure them of God's Favour. +They take Pains to justify, and endeavour to encrease the Animosities +and Aversion, which those under their Care have against their Enemies, +whom to blacken and render odious, they leave no Art untried, no Stone +unturn'd; and no Calumny can be more malicious, no Story more +incredible, nor Falsity more notorious, than have been made Use of +knowingly for that Purpose by Christian Divines, both _Protestants_, and +_Papists_. + +Hor. I don't use to be an Advocate for Bigots of any sort, much less +for Fanaticks, whom I hate; but facts are stubborn things. It is +impossible to reflect on the sharp and bloody Engagements in the +Rebellion, and the Devotion of _Cromwell_'s army, without being +convinced, that there must have been Men at that Time, that were both +Valiant and Religious. It is certain, that the Rebels fought well, and +that they had more Days of Fasting and Humiliation, than ever were +known among any other Soldiers. + +Cleo. That there was a greater Appearance of Religion among them, than +ever was among any other regular Troops, I allow; but that none of it +could proceed from a Principle of Christianity is demonstrable. + +Hor. They had Men of unquestionable Honour among them; and some of +them must have been sincere. + +Cleo. A great many, I verily believe, were sincere; but let us look +into this Affair a little more narrowly. What do you think of the +General? Do you think, that _Cromwell_ was a good Christian and a pious +Man, who had Nothing so much at Heart as Religion and Liberty, and, +void of Selfishness, had devoted himself to procure Happiness Eternal +as well as Temporal to the People of _England_? Or that he was a vile +wicked Hypocrite, who, under the Cloak of Sanctity, broke through all +Human and Divine Laws to aggrandize himself, and sacrifis'd every +Thing to his own Ambition, and the Interest of his Family? + +Hor. There is no Doubt, but all impartial Men must believe the latter. +But then he understood Mankind very well; his very Enemies, that were +his Contemporaries, allow'd him to be a Man of great Parts. If he had +had the the same Opinion of Christianity, which you have, and the +Unfitness of it to make Men quarrel and fight with Obstinacy, he would +never have made Use of it among his Soldiers. + +Cleo. And it is clear as the sun, that he never did. + +Hor. That his pretences to religion were no more than Hypocrisy, I +have allow'd; but it does not appear, that he desired others to be +Hypocrites too: On the Contrary, he took Pains, or at least made Use +of all possible Means to promote Christianity among his Men, and make +them sincerely Religious. + +Cleo. You will never distinguish between Christianity, that is, the +Doctrine of Christ, and the Interpretations, that are made of it by +Clergymen; tho' I have often shew'd you the great Difference there is +between them. _Cromwell_ was a Man of admirable good Sense, and +thoroughly well acquainted with Human Nature; he knew the mighty Force +of Enthusiasm, and made Use of it accordingly. As to Strictness of +Religion and the Love of Liberty, they had all along been the darling +Pretences of the party he engaged in. The complaints of the _Puritans_ +against Episcopacy, and that the Church of _England_ was not +sufficiently reformed, began in Queen _Elizabeth's_ Time, and were very +near as old as the Reformation itself. The people's Murmurings and +Struggles for Liberty were of some Standing, when King _Charles_ the +First came to the Throne: The Jealousies, which Parliaments had of the +Regal Power and Prerogative, had been openly shewn in his Father's +Reign, and, throughout the Course of it, been troublesome to his +Ministers. That the Clergy of the Church of _England_ had enjoin'd +Things, and taught what they had no Warrant for from the Gospel, and +that King _James_ the First, as well as his Son, who succeeded him, laid +Claim to a more absolute Power, than was consistent with the +privileges of Parliament and the Constitution, in undeniable. Religion +then and Liberty, being two topicks, that Abundance was to be said +upon in those Days, became the Subject and Foundation of the Quarrels +between the King and Parliament, that afterwards broke out into a +Civil War. + +Hor. I was not born in _China_ or _Lapland_: there is not a Boy of Twelve +Years old, that is ignorant of the Causes of that Civil War. + +Cleo. I don't question your Knowledge; but only mention these Things, +that from the Nature of the Dissentions, and the mischiefs that ensued +upon them, we might see the Impossibility, that either Party should +have acted from a Principle of Christianity. I shall now endeavor to +demonstrate to you Two Things; the First is, that Clergymen, by a +small Deviation from the Gospel, may so egregiously impose upon their +Hearers, as to make even sincere Men act quite contrary to the +Precepts of it, at the same Time that those subtle Declaimers shall +seem to be full of Zeal, and to have the highest Value for +Christianity. The Other is, that in a well disciplin'd Army, Acts of +Devotion, and an outward Shew of Religion may do vast Service for the +obtaining of Victory, tho' the General who appointed and order'd them, +was an _Atheist_; the greatest part of the Clergy, who perform'd and +assisted in them, were Hypocrites, and the Generality of the Men were +wicked Livers. As to the First, I call a Man sincere in his Religion, +who believes the Bible to be the Word of God, and acknowledging the +Difficulty he finds in obeying the Dictates of the Gospel, wishes with +all his heart, that he could practice the self-denial that is required +in it; and is sorry, that he has not the Power to govern and subdue +his stubborn Passions so well as he could wish. If to such a one, a +Clergyman should preach the Strictness of Morality, and the Necessity +of Repentance, that are taught in the Gospel, and moreover inculcate +to him, that as to Divine Worship the Ceremonial was abrogated; that +what was required of us, was the Sacrifice of the Heart and the +Conquest over our darling Lusts; and that in short the Religious +Duties of a Christian were summ'd up in loving God as his Neighbour; +this Doctrine being every Way agreeable to that of _Christ,_ a sincere +man, who had read the _New Testament_, would easily give Ear to a +Divine, who should preach it to him; and it is highly probable, that +in Matters of Conscience, and every Thing relating to his Deportment, +he should be glad of his Counsel. Suppose now, that there was another +Clergyman in the same city, who likewise pretending to preach the +Gospel, should, on the one Hand, represent the Doctrine of it as very +indulging to Human Nature, and the Practice of it easily comply'd +with, and, on the other, lay a great Stress on the Honour to be paid +to his own Person, and the Performances of a Set of Ceremonies, no +where mention'd in the Gospel; it is not likely, that our sincere Man +should approve of his Sermons; but if this Second Divine should +moreover call them Enemies to God, who should refuse to comply with +every Part of these Ceremonies, and give the Name of Hypocrite to +Every body, who should assert, that the Gospel required stricter +Morality than what he taught; if he should sollicite the Magistrate to +have all Persons punish'd, who were not of his Opinion; and if, by +his Instigation, our sincere Man should actually be persecuted and +plagued by his Fellow-Subjects; to judge from what we know of Human +Nature, such Usage would fill the sincere Man with Indignation, and +raise his Anger against all those, who were the Occasion of his +Sufferings. Let us suppose like-wise, that this Man, besides his +Sincerity, had Temper and Goodness enough to consider, that, tho' he +had been unjustly dealt with, and was highly provok'd, yet his +Religion taught and commanded him not to resent Injuries, but to +forgive his Enemies, and to Love them that hated him; it is reasonable +to think, that this Clashing between Nature and Principle would +perplex him, and himself stand in Need of good Advice, what to do in +this Dilemma. If in this Case, the Clergyman, who first preached to +him the Purity of the Christian Religion, and the Severity of its +Morals, and whom he often went to hear, should persist in the same +Sentiments; and, continuing to recommend to him the Doctrine of Peace, +make Use of all the Arguments, which the Gospel could furnish him +with, either to warn him against Anger and all sinful Passions, Malice +of Heart, Hatred and Resentment; or to exhort him to Fortitude in +Afflictions, Heroick Patience in Sufferings, and on all Emergencies an +entire Resignation to the Will of God; If, I say, the Clergyman I +mention'd should do this, whatever might be the Success he did it +with, he would have acted the good Shepherd, and his Sermons could +never be made a Handle of for War or Rebellion. But if instead of it, +he should seem to approve of the other's Anger, and, to justify it, +enter into the Merits of the Cause; if he should endeavour to +demonstrate, that all Ceremonies of Human Invention were +superstitious, and that Kneeling down, where there were Pictures and +Sculpture, was a manifest Token of Idolatry; if after this, by an easy +Transition, he should go over to the _Old Testament_, expatiate on the +Second Commandment, and produce several Instances of God's Vengeance +on Idolaters, and the utter Destruction, that had often been brought +upon them by God's own People, fighting under his Banner, and acting +by his special Commission; If a Preacher should do this, and have +Mischief in his Heart, it would not be difficult for him insensibly to +mislead his Hearers, extinguish their Charity, and, working upon the +Passions, make a sincere Man, who had really been ill treated, mistake +in his own Breast the Spirit of Revenge for Religious Zeal, and, to +maintain the Truth of the Gospel, act directly contrary to the +Precepts of it. And the more regular the Life was of such a Divine, +and the greater the Austerity of his Manners, the fitter Instrument +would he be to sow Sedition, enflame an Audience, and make Tools of +them for the Ambitious. + +Hor. The First you have made out beyond my Expectations; but it has +been at the Expence of your Revolution-Principles; I hope you'll never +take them up again. + +Cleo. I hope I shall have no Occasion for it: but what I have advanced +has Nothing to do with the Controversy you point at. The illegal Sway +of Magistrates is not to be justified from the Gospel, any more than +the Resistance of the People. Where Two Parties quarrel, and open +Animosities are to be seen on both Sides, it is ridiculous for either +to appeal to the Gospel. The Right, which Princes have to enjoy their +Prerogative, is not more divine, than that which Subjects have to +enjoy their Privileges; and if Tyrants will think themselves more +justifiable before God than Rebels, they ought first to be satisfied, +that Oppression is less heinous in his Sight than Revenge. + +Hor. But No body owns himself to be a Tyrant. + +Cleo. Nor did ever any Malecontents own themselves to be Rebels. + +Hor. I can't give this up, and must talk with you about it another +Time. But now I long to hear you demonstrate the Second of your +Assertions, and make that as evident to me, as you have done the +First. + +Cleo. I'll endeavour it, if you'll give me Leave, and can have but +Patience to hear me, for you'll stand in Need of it. + +Hor. You are to prove, that Acts of Devotion, and an outward Shew of +Religion, may make an Army Victorious, tho' the General was an +_Atheist_, the Clergy were Hypocrites, and the Generality of the Men +wicked Livers. + +Cleo. A little more Accuracy, if you please. I said, that they might +do vast Service for the obtaining of Victory; the Service I mean, +consists in rousing the Courage of the Men, and throwing them into an +Enthusiasm, that shall dissipate their Fears, and make them despise +the greatest Dangers. There is no greater Art to make Men fight with +Obstinacy, than to make them trust to, and rely with Confidence on the +Assistance of the invisible Cause, they Fear. + +Hor. But how can wicked Men be made to do this? What Reasons can they +be furnish'd with, to hope for the Assistance of Heaven? + +Cleo. If you can assure Men of the Justice of their Cause, and render +that evident and unquestionable, the Business is done, and their own +Wickedness will be no Obstacle to it. Therefore this, you see, is the +Grand Point, which Priests have ever labour'd to gain among Fighting +Men in all Countries and in all Ages. How immensely soever they have +differ'd from one another in Religion and Worship, in this they have +all agreed. We were speaking, you know, of _Cromwell's_ Army; do but +recollect what you have heard and read of those Times, and you'll +find, that the Notions and Sentiments, that were industriously +instill'd into the minds of the soldiers, had a manifest tendency to +obtain this end, and that all their preaching and praying were made +serviceable to the same purpose. The _Credenda_, which the whole army, +and every individual were imbued with, even by the most moderate of +their preachers, were generally these: that the King gave ear to his +evil counsellours; that he was govern'd by his Queen, who was a rank +Papist, bigotted to her own superstition; that all his ministers were +wicked men, who endeavour'd to subvert the constitution, and aim'd at +nothing more than to render him absolute, that by his arbitrary power +they might be skreen'd from justice, and the resentment of an injured +nation: that the bishops were in the same interest; that, tho' they +had abjured the Pope's supremacy, and found fault with the luxury of +the court of _Rome_, they wanted as much to lord it over the laity +themselves, and were as fond of worldly honour, power, and authority, +of pomp and splendour, and a distinguish'd manner of living, as any +Popish prelates: that the worship of the church of _England_ was above +half Popery; that most of the clergy were idle drones, who lived upon +the Fat of the Land, and perverted the End of their Function: That by +this Means Religion it self was neglected, and, instead of it, Rights +and Ceremonies were obstinately insisted upon, that were notoriousy +borrow'd from the Heathen and Jewish Priests. That preaching +Non-resistance was justifying Tyranny, and could have no other Meaning +than to encourage Princes to be wicked, and tie the Peoples Hands, +whilst they should have their Throats cut: That in Pursuance of this +Doctrine, He, who should have been the Guardian of their Laws, had +already trampled upon them and broken his Coronation-Oath, and, +instead of being a Father to his People, had openly proclaim'd himself +their Enemy, invited, a Foreign Force into the Land, and was now +actually making War against the Parliament, the undoubted +Representatives of the Nation. Whilst these Things were said of the +Adverse Party, their own was extoll'd to the Skies; and loud Encomiums +were made on the Patriotism of their Superiours, the Sanctity and +Disinterestedness as well as Wisdom and Capacity of those Asserters of +Liberty, who had rescued them from Bondage. Sometimes they spoke of +the Care, that was taken of Religion, and a Pains-taking Ministry, +that preach'd not themselves but _Christ_, and, by their Example as well +as Precept, taught the Purity of the Gospel, and the strict Morality +that is contain'd in it, without Superstition or Allowances to please +Sinners: At others, they represented to their Hearers the exemplary +Lives of the Generals, the Sobriety of the Soldiers, and the Goodness +and Piety, as well as Zeal and Heroism of the whole Army. + +Hor. But what is all this to what you was to prove? I want to know the +vast Service an outward Shew of Religion can be of to wicked Men, for +the obtaining of Victory: When shall I see that? + +Cleo. Presently; but you must give me Leave to prove it my own Way. In +what I have said hitherto, I have only laid before you the Artifice, +which Every body knows was made Use of by the _Roundheads_ haranguing +their own Troops, to render the _Cavaliers_ and the King's Cause odious +and detestable to them on the one Hand, and to make them, on the +other, have an high Opinion of their own, and firmly believe, that God +could not but favour it. Now let us call to Mind the Situation of +Affairs in the Times I speak of, and the Politicks of those, who +opposed the King, and then consider, what a crafty designing General +ought to have done to make the most of the Conjuncture he lived in, +and the Zeal and Spirit that were then reigning among the Party he was +engaged in; if he had Nothing at Heart, but to advance, _per fas aut +nefas_, his own worldly Interest and his own Glory: In the First Place, +it would never have been believed that the _Presbyters_ were in Earnest, +who found Fault with and rail'd at the Luxury and loose Morals, as +well as Laziness of the National Clergy, if they had not been more +diligent in their Calling, and led stricter Lives themselves. This +therefore was complied with, and the dissenting Clergy took vast Pains +in Praying and Preaching without Book for Hours together, and +practis'd much greater Self-denial, at least to outward Appearance, +than their Adversaries. The Laity of the same Side, to compass their +End, were obliged to follow the Example of their Teachers in Severity +of Manners, and Pretences to Religion: Accordingly they did, at least +well enough, you see, to acquire the Name of the Sober Party. + +Hor. Then you must think, that they had none but Hypocrites among +them. + +Cleo. Indeed I don't; but I believe, that most of the Ring-leaders who +began the quarrel with the King had Temporal Advantages in View, or +other private Ends to serve, that had no Relation either to the +Service of God or the Welfare of the People; and yet I believe +likewise, that many sincere and well-meaning Men were drawn into their +Measures. When a Reformation of Manners is once set on Foot, and +strict Morality is well spoken of, and countenanc'd by the better Sort +of People, the very Fashion will make Proselytes to Virtue. Swearing +and not Swearing in Conversation depend upon Mode and Custom. Nothing +is more reasonable, than Temperance and Honesty to Men that consult +their Health and their Interest; where Men are not debarr'd from +Marriage, Chastity is easily comply'd with, and prevents a Thousand +Mischiefs. There is Nothing more universal than the Love of Liberty; +and there is Something engaging in the Sound of the Words. The Love of +one's Country is natural and very bad Men may feel it as warm about +them, as very good Men; and it is a Principle, which a Man may as +sincerely act from, who Fights against his King, as he who Fights for +him. But these sincere and well-meaning People, that can pray and +fight, sing Psalms and do Mischief with a good Conscience, may in many +Respects be Morally good, and yet want most of the Virtues, that are +peculiar to Christianity, and, if the Gospel speaks Truth, necessary +to Salvation. A Man may be continent and likewise never drink to +Excess, and yet be haughty and insupportable in his Carriage, a +litigious Neighbour, an unnatural Father, and a barbarous Husband. He +may be just in his Dealings, and wrong No body in his Property, yet he +may be full of Envy, take Delight in Slander, be revengeful in his +Heart, and never known to have forgiven an Injury. He may abstain from +Cursing and all idle as well as prophane Swearing, and at the same +Time be uncharitable and wish Evil to all, that are not of his +Opinion; nay, he may mortally hate, and take Pleasure in persecuting +and doing Mischief to, all those who differ from him in Religion. + +Hor. I see plainly now, how Men may be sincere in their Religion, and +by Art be made to act quite contrary to the Precepts of it: And your +Manner of accounting for this, does not only render the Sober Party +less odious, than the Orthodox have represented them; but there is +likewise greater Probability in it, than there is in what they +generally say of them: For that an Army of a great many Thousand Men +should consist of None but Hypocrites, who yet should fight well, is +an inconceivable Thing. But what is it you would say of the General? + +Cleo. I would shew you, how an obscure Man, of an active Spirit and +boundless Ambition, might raise himself among such a Set of People to +the higher Post; and having once got the Supreme Command of the Army, +what Method, and what Arts it is most probable he would make Use of to +model such Troops to his Purpose, and make them serviceable to the +Advancement of his own Greatness. + +Hor. But remember he must be an _Atheist_. + +Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, +he shall have no Religion or Conscience; fear neither God nor Devil, +and not believe either a Providence in this World, or any Thing that +is said of another: But he must be a great Genius, daring to the +highest Degree, indefatigable, supple to his Interest, and ready as +well as capable to act any Part, and put on any Disguise, that shall +be required to serve or promote it. Every brisk, forward Man, who +pretends to an extraordinary Zeal for his Party, and the Cause he is +engaged in, and who shews Eagerness for Action, and behaves with +Intrepidity in Danger, cannot remain long unknown, where Men have +frequent Opportunities of signalizing themselves. But if he be +likewise a Man of Sense, who understands his Business, and has Conduct +as well as Courage, he can't fail of Preferment in an Army, where the +Interest of the common Cause is taken Care of. If he serves among +_Puritans_, who pretend to a stricter Morality, and to be more religious +than their Neighbours, and himself is an artful Man, as soon as he is +taken Notice of, he'll fall in with the Cant in Fashion, talk of Grace +and Regeneration, counterfeit Piety, and seem to be sincerely Devout. +If he can do this well, put on a sanctify'd Face, and abstain from +being openly vicious, it is incredible what Lustre it will add to the +Rest of his Qualifications, in such a Conjuncture: And if moreover he +is a Man of Address, and can get the Reputation of being disinterested +and a Soldier's Friend, in a short Time he'll become the Darling of +the Army; and it would hardly be safe long to deny him any Post, he +can reasonably pretend to. In all Wars, where the contending Parties +are in good Earnest, and the Animosities between them run high, +Campaigns are always active, and many brave Men must fall on both +Sides; and where there should be much Room for Advancement, it is +highly probable, that such a Man as I have describ'd, if at his first +setting out he was Captain of Horse, and had raised an entire Troop at +his own Charge, should in a few Years come to be a General Officer, +and of great Weight in all Councils and Debates. Being thus far +preferr'd, if he would make the most of his Talents, he might be of +infinite Service to his Party. An aspiring Man, whose grand Aim was to +thrive by Hypocrisy, would study the Scripture, learn the Languages of +it, and occasionally mix it with his Discourse. He would cajole the +Clergy of his Party, and often do good Offices to those of them that +were most popular. A Man of his Parts would preach _ex tempore_ himself, +and get the Knack of Praying for as many Hours as there should be +Occasion. Whoever is well skill'd in these Exercises may counterfeit +Enthusiasm when he pleases, and pretend on some Emergencies to receive +Directions from God himself; and that he is manifestly influenc'd by +his Spirit. A General Officer, who has once got this Reputation, may +carry almost any Thing; for Few that are wise will venture to oppose +what such a Man, pretending to have sought the Lord, declares to be +his Opinion. Whatever Victories might be obtain'd, and in all +Successes under his Command, a skilful Hypocrite would make a Shew of +Modesty, refuse to hear the Praises that are his due, and seem with +great Humility to give all the Glory to God only; not forgetting, at +the same Time, to flatter the Pride of his Troops, highly to commend +and magnify, first the Goodness and Bravery of the Soldiers, and then +the Care and Vigilance of the Officers under him. To be well serv'd, +he would reward Merit, punish and discountenance Vice, always speak +well and magnificently of Virtue, and seem to be just himself. But as +to Christianity it self, he would not suffer any Thing to be taught of +it, that could interfere with the Principle of Honour, or any of the +Artifices to keep up the Ill Will, and Hatred which military Men are +to be inspired with against their Enemies. The Christian Duties, which +he would chiefly take Care of and see perform'd, would be outward Acts +of Devotion, and that Part of Religion which is easily comply'd with, +and yet taken Notice of by all the World; such as frequent Prayers, +long and pathetick Sermons, singing of Psalms, and the keeping of the +Sabbath with great Strictness; all which Men may assist at and employ +themselves in, tho' their Hearts are otherwise engag'd. It is certain, +that a Man of vast Parts and superlative Ambition might, by the Divine +Permission, perform, take Care of, and compass all this, tho' he was +an _Atheist_; and that he might live and die with the Reputation of a +Saint, if he was but circumspect and wise enough to conceal himself so +entirely well, that no Penetration or Watchfulness of Mortals could +ever discover his real Sentiments. There is no Atchievement to be +expected from Soldiers, which they would not perform for such a +General; and his Name would be sufficient to fill the greatest +Profligate in an Army with a Religious Enthusiasm, if he disbelieved +not an invisible Cause. + +Hor. There lies the Difficulty; it is that which I cannot comprehend. + +Cleo. Wickedness, I have hinted to you before, is no Bar to +Superstition; and a great Profligate may at the same Time be a silly +Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense +and Virtue could not be influenc'd or affected by. It is easily +imagin'd, that in such an Army, under such a General as I have been +speaking of, the Men would be kept under strict Discipline; and that +they would not only be compell'd, whether they would or not, to assist +at all their Exercises of outward Devotion and Publick Worship; but +likewise that the loosest Livers among them should be obliged to be +more cautious and circumspect in their Behaviour, than Soldiers +generally are. Now suppose a Man so wicked, that, tho' he has no Doubt +of Future State, the Belief of Rewards and Punishments in another +World made no impression upon him; but that he indulged every vicious +Inclination as far as he dared, lay with every Woman that would let +him, and got drunk as often as he could get an Opportunity to do it; +one that would stick at Nothing, rob or steal, kill a Man that should +anger him, if he was not with-held by the Law, and the Fear of +Temporal Punishment: Suppose likewise, that this was one of the lowest +Mob, who being in Want, and too lazy to work, should lift himself in +some Regiment or other of this Army. There is no Doubt, but this Man +would be forc'd immediately to have a greater Guard upon his Actions, +and reform, at least outwardly, more than would suit with his +Inclinations, and therefore it is not unlikely, that, what Duties +soever he might comply with, and whatever Appearance he might make +among the Rest, in his Heart he should remain the same he was before. +Yet notwithstanding all this, in a little Time he might make a very +good Soldier. I can easily conceive, how the Wearing of a Sword and +Regimental Cloaths, and always conversing with resolute and well +disciplin'd Men, among whom Arms and Gallantry are in the highest +Esteem, might so far encrease a wicked Fellow's Pride, that he should +wish to be brave, and in a few Months think Nothing more really +dreadful, than to be thought a Coward. The Fear of Shame may act as +powerfully upon bad Men, as it can upon good; and the Wickedness of +his Heart would not hinder him from having a good Opinion of himself, +and the Cause he served; nor yet from hating his Enemies or taking +Delight in destroying, plundering, and doing all Manner of Mischief. + +Hor. But having no Regard to Godliness or Religion, it is impossible, +that he should be influenc'd or affected by the Prayers or other +Exercises of Devotion, which he might assist at and which, in all +Probability, he would never come near, unless he was compell'd to it. + +Cleo. I don't suppose, that he would be influenced or affected by them +at all himself; but he might easily believe, that others were. I take +it for granted, that in such an Army there might have been Abundance +of well-meaning Men, that were really honest, and sincere in their +Religion, tho' they had been misled in what concern'd the Duties of +it. From the Behaviour of these, and the Imitation of others, from the +Exemplary Lives, which our Reprobate should see among them, and the +establish'd Reputation of so many Men of Honour, he would have all the +Reason in the World to think, that at least the greatest Part of them +were in good Earnest; that they relied upon God; and that the fervent +Zeal, with which they seem'd to implore his assistance, was real and +unfeign'd. All wicked Men are not inflexible; and there are great +Sinners, whom this Consideration would move to the quick; and tho' +perhaps it would not be of Force enough to reclaim them, there are +many, who, by means of it, would be made to relent, and wish that they +were better. But I don't want this help; and we'll suppose our +Profligate such a stubborn Wretch, and so obstinately vicious, that +the most moving Discourses, and the most fervent Prayers, tho' he is +forc'd to assist at them, have not the least Power to make him reflect +either on his Sins or his Duty; and that notwithstanding what he hears +and sees of others, his Heart remains as bad as ever, and himself as +immoral as he dares to be for Fear of his Officers. We'll suppose, I +say, all this; but as it is taken for granted, that he believes the +World to be govern'd by Providence ----. + +Hor. But why should that be taken for granted, of a fellow so +thoroughly wicked? + +Cleo. Because it is included in his Belief of a Future State, which, +in his Character, I supposed him not to doubt of. + +Hor. I know it; but what Reason had you to suppose this at First, in a +Man who never gave any Signs, nor ever did insinuate, for ought you +know, that he had such a Belief? + +Cleo. Because he never gave any Signs to the contrary; and in a +Christian Country, I suppose all Men to believe the Existence of a God +and a Future State, who, by speaking or writing, never declared, that +they did not. Wickedness consisting in an unreasonable Gratification +of every Passion that comes uppermost, it is so far from implying +Unbelief, or what is call'd Atheism, that it rather excludes it. +Because the Fear of an invisible Cause is as much a Passion in our +Nature, as the Fear of Death. I have hinted to you before, that great +Cowards, whilst they are in Health and Safety, may live many Years +without discovering the least Symptom of the Fear of Death, so as to +be visibly affected by it; but that this is no Sign, that they have it +not, is evident when they are in Danger. It is the same with the Fear +of an invisible Cause; the one is as much born with us as the other, +and to conquer either, is more difficult than is easily imagin'd. The +Fear of an invisible Cause is universal, how widely soever men may +differ in the worship of it; and it was never observed among a +Multitude, that the worst were more backward than the best in +believing whatever from their Infancy they had heard concerning this +invisible Cause; how absurd or shocking soever that might have been. +The most Wicked are often the most Superstitious, and as ready as any +to believe Witchcraft, consult Fortune-tellers, and make Use of +Charms. And tho' among the most brutish Part of the Mob, we should +meet with Some, that neither pray nor pay Worship to any Thing, laugh +at Things sacred, and openly disclaim all Religion, we could have no +Reason to think, even from these, that they acted from Principles of +Infidelity, when from their Behaviour and many of their Actions, it +should be manifest, that they apprehended Something or other, that +could do them Good or Hurt, and yet is invisible. But as to the vilest +Reprobates among the Vulgar, from their very Curses and the most +prophane of their Oaths and Imprecations, it is plain, that they are +Believers. + +Hor. That's far fetch'd. + +Cleo. I don't think so. Can a Man with himself damn'd, without +supposing, that there is such a Thing as Damnation. Believe me, +_Horatio_, there are no _Atheists_ among the Common People: You never knew +any of them entirely free from Superstition, which always implies +Belief: and whoever lays any Stress upon Predictions, upon good or bad +Omens; or does but think, that some Things are lucky and others +unlucky, must believe, that there is an over-ruling Power, which +meddles with, and interferes in Human Affairs. + +Hor. I must yield this to you, I think. + +Cleo. If then our wicked, obdurate Soldier believes, that there is a +God, and that the World is govern'd by Providence, it is impossible, +when Two Armies are to engage, but he must think, that it is very +material, and a Thing of the highest Importance, which of them God +will be pleas'd to favour, and wish with all his Heart, that Heaven +would be of his Side. Now, if he knows that the Troops, he serves +among, have gain'd several Advantages over their Enemies, and that he +has been an Eye-witness of this himself, he must necessarily think, +that God has a greater Regard to them, than he has to those that are +beaten by them. It is certain, that a Man, who is strongly persuaded +of this, will be more undaunted, and with the Same Degree of Skill, +Malice and Strength, fight better than he could do, if he believ'd the +Contrary. It is evident then, that the most abandon'd Rascal in a +Christian Army may be made a valuable Man on the Score of Fighting, as +soon as he can be persuaded, that God takes his Part, tho' he never +made any further Reflection: But it is inconceivable, that a Man +should firmly believe what I have said without reflecting one Time or +other on what might be the Cause of this particular Favour, this +visible Assistance of Heaven; and if ever he did, could he help +thinking on the Preaching and Praying, which he was daily present at; +and would he not be forced from all the Circumstances to believe, that +those Things were acceptable to God; and conclude upon the whole, that +those Religious Exercises were a proper Means to obtain God's +Friendship? Would he not be very much confirm'd in this Opinion, if he +saw or but heard of credible People, that, in the Enemy's Army, the +men were more cold and remiss in their Worship, or at least, that they +made a less outward Shew of Devotion, which is all that he should be +able to judge by? + +Hor. But why should you think, that such an abandon'd, obdurate +Fellow, as you have supposed him to be, should ever trouble his Head +with the Difference in Worship between one Army and another, or ever +think at all on any Thing relating to Devotion? + +Cleo. Because it would be impossible for him to help it. I have not +supposed, that he was either Deaf or Blind: The Things I named, and +which I imagin'd he would be forc'd to believe, would be run in his +Ears, and repeated to him over and over from every Quarter: The +Soldiers would be full of them; the Officers would talk of them. He +would be present at the solemn Thanksgivings, they paid to Heaven. The +Preachers would often be loud in commending the Godliness as well as +Bravery of the Army, and roar out the Praises of their General, that +sanctify'd Vessel, whom they would call a _Gideon_, a _Joshua_, a _Moses_, +that glorious Instrument, which God had raised and made Use of to +rescue his Church from Idolatry and Superstition, and his Saints from +Tyranny and Oppression. They would exclaim against the Wickedness and +Immorality of their Enemies, inveigh against Lawn-Sleeves and +Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, +the Priests of _Baal_, and assure their Hearers, that the Lord hated the +_Cavaliers_; that they were an Abomination to him, and that he would +certainly deliver them into the Hands of his chosen People. When a Man +is obliged to hear all this, and sees moreover the Spirit and Alacrity +that is raised in his Comrades after a moving extemporary Prayer, the +real Enthusiasm the Men are thrown into by the Singing of a Psalm, and +the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to +be Faithful and Sincere, as well as Resolute and Daring. When Man, I +say, such a one as I have describ'd, should be forc'd to hear and see +all this, it would hardly be possible for him, not to believe, in the +first Place, that God actually assisted this Army; and in the Second, +that the Means, by which that Assistance was procured, were the +Strictness of the Discipline and the Religious Duties, that were +observed in it; tho' he himself should never Join in the one, or +Submit to the other, but against his Will, and with the utmost +Reluctancy. I am persuaded, that such an Opinion, well rivetted in a +Man, would, in such an Army as I am speaking of, be of vast Use to him +in all Adventures and Expeditions of War; and that, if he was fit at +all to be made a soldier, it would in the Day of Battle inspire him +with a Confidence and Undauntedness, which the same man could never +have acquired, _Cateris Paribus_, if he had served among other troops, +where Divine Worship had been little insisted upon, or but slightly +perform'd. And if this be true, I have proved to you, that Acts of +Devotion, and an outward Shew of Religion, may be serviceable to the +greatest Profligate for the obtaining of Victory, tho' the General +should be an _Atheist_, most of the Clergy Hypocrites, and the greatest +Part of the Army wicked Men. + +Hor. I can see very well the Possibility, that a few Profligates, +among a great many others, that were not so, might be kept in Awe by +strict Discipline, and that Acts of Devotion might be serviceable even +to those, who were present at them against their Wills. But this +Possibility is only built upon a Supposition, that the Rest of the +Army should be better disposed: For if the Generality of them were not +in Earnest, you could have no outward Shew of Religion; and the Things +which you say the obdurate wretch should be forced to hear and see, +could have no Existence. No Preaching or Praying can be moving to +those, that are harden'd and inattentive; and no Man can be thrown +into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal +and Joy in any Part of Divine Worship, unless they give Heed to it, +and are really Devout. + +Cleo. I am glad you start this Objection; for it puts me in Mind of +Something, that will serve to illustrate this whole Matter, and which, +if you had not mention'd this, I should have had no Opportunity to +speak of. I took for granted, you know, that in the Quarrel between +King and the People, there had been many honest well meaning Men, +among the Sober Party, that by Artifice were drawn into the Measures +of cunning Hypocrites, who, under specious Pretences, carried on the +Rebellion with no other View than their own Advantage. But if you +recollect what I said then, you'll find, that many of those honest +well-meaning Men might have been very bad Christians. A Man may be a +fair Dealer, and wish well to his Country, and yet be very wicked in +many other Respects. But whatever Vices he may be guilty of, if he +believes the Scriptures without Reserve, is sorry for his Sins, and +sometimes really afraid, that he shall be punish'd for them in another +World, he is certainly sincere in his Religion, tho' he never mends. +Some of the most wicked in the World have been great Believers. +Consider all the Money, that has been given to pray Souls out of +Purgatory, and who they were, that left the greatest Legacies to the +Church. The Generality of Mankind believe what they were taught in +their Youth, let that be what it will, and there is no Superstition so +gross or absurd, nor any Thing so improbable or contradictory in any +Religion, but Men may be sincere in the Belief of it. What I say all +this for is to shew you, that an honest well-meaning Man may believe +the Bible and be Sincere in his Religion, when he is yet very remote +from being a good Christian. What I understand then by Sincere is +evident: Now give me Leave to tell you what I mean by Wicked, and to +put you in Mind of what I have said of it already; _viz_ that I gave +that Name to those, _who indulge their Passions as they come uppermost, +without Regard to the Good or Hurt, which the Gratification of their +Appetites may do to the Society_. But all wicked Men are not equally +neglectful of Religious Duties, nor equally inflexible; and you won't +meet with one in a Hundred so stubborn and averse to all Sense of +Divine Worship, as I have supposed our Profligate to be. My Reason for +drawing so bad a Character, was to convince you, that, if an outward +Shew of Religion could be made serviceable to the most stubborn +Reprobate, it could never fail of having a good Effect upon all +others, that should be more relenting, and assist at it with less +Reluctancy. Few Men are wicked for Want of good Will to be better: The +greatest Villains have Remorses; and hardly any of them are so bad, +that the Fear of an invisible Cause and future Punishment should never +make any Impression upon them; if not in Health, at least in Sickness. +If we look narrowly into the Sentiments, as well as Actions even of +those that persist in evil Courses for many Years, and spend their +whole Lives in Debaucheries, we shall hardly ever find, that it is +because they are obstinately bent to be Wicked; but because they want +either the Power to govern their Passions, or else the Resolution to +set about it; that they have often wish'd, that they could lead better +Lives; that they hope, God will forgive them; and that Several Times +they have fix'd a Time for their Repentance, but that always Something +or other interven'd, that has hinder'd them, till at last they died +without having ever met with the Opportunity they wish'd for. Such Men +as these perhaps would never go to Prayers, or to hear a Sermon as +long as they lived, if they could help it: But most of them, if they +were forc'd to it, would behave very well, and actually receive +Benefit from being there; especially in Armies, where Nothing being +less wanted than contrite Hearts and broken Spirits, Nothing is +mention'd that is mortifying, or would depress the Mind; and if ever +any thing melancholy is slightly touch'd upon, it is done with great +Art, and only to make a Contrast with something reviving, that is +immediately to follow, which will flatter their Pride, and make them +highly delighted with themselves. All Exhortations to Battle should be +chearful and pleasing. What is required of the Men, is, that they +should Fight undauntedly and obstinately. Therefore all Arts are made +use of to raise and keep up their Spirits on the one Hand, and their +Hatred to their Enemies on the other. To dissipate their Fears, they +are assured of the Justice and Goodness of their Cause, that God +himself is engaged, and his Honour concern'd in it; and that +therefore, if they can but shew Zeal enough for him, and are not +wanting to themselves, they need not doubt of the Victory. + +Hor. It is amazing, that Believers, who are so conscious of their own +Wickedness, should be so easily persuaded, that God would do any Thing +in their Favour. + +Cleo. The great Propensity we have in our Nature to flatter our +selves, makes us easy Casuists in our own Concerns. Every body knows, +that God is merciful, and that all Men are Sinners. The Thought of +this has often been a great Comfort to very bad Livers, especially if +they could remember, that ever they wish'd to be better; which, among +Believers, there is not One in a Hundred, but can. This good +Disposition of Mind a wicked Man may make a notable Construction of, +and magnify the Merit of it, till the Reflection of it is sufficient +to make his Conscience easy, and he absolves himself without the +Trouble of Repentance. I can easily conceive, how one of the Vulgar, +no better qualify'd, may assist at Publick Worship with Satisfaction, +and even Pleasure; if Preaching and Praying are managed in the Manner +I have hinted at: And it is not difficult to imagine, how by a little +paultry Eloquence, and Violence of Gestures, a Man in this Situation +may be hurried away from his Reason, and have his Passions so artfully +play'd upon; that feeling himself thoroughly moved, he shall mistake +the Malice of his Heart, and perhaps the Resentment of a great Wound +received, for the Love of God and Zeal for Religion. There is another +Class of wicked Men, that I have not touch'd upon yet; and of which +there would always be great Numbers among such Troops as we have been +speaking of, _viz._ Soldiers of the Sober Party, where Swearing, +Prophaneness, and all open Immorality are actually punish'd; where a +grave Deportment and strict Behaviour are encouraged, and where +Scripture-Language and Pretences to Holiness are in Fashion; in an +Army of which the General is firmly believed to be a Saint, and acts +his part to Admiration. + +Hor. It is reasonable to think, I own, that in such an Army, to one +sincere Man, there would always be three or four Hypocrites; for these +I suppose are the Class you mean. + +Cleo. They are so. And considering, that, to save Appearances, +Hypocrites are at least as good as the sincere Men I have spoken of, +it is impossible, that there should not be a great Shew of Religion +among them, if there were but eight or ten of them sincere in every +Hundred: And where such Pains should be taken to make the Men seem to +be Godly; and this Point of outward Worship should be labour'd with so +much Diligence and Assiduity, I am persuaded, that many even of those, +who should be too wicked to be Hypocrites, and to counterfeit long, +would sometimes, not only pray in good Earnest, but likewise, set on +by the Examples before them, be transported with real Zeal for the +Good of their Cause. + +Hor. There is no Doubt but Enthusiasm among a Multitude is as catching +as Yawning: But I don't understand very well what you mean by too +wicked to be Hypocrites; for I look upon them to be the worst of all +Men. + +Cleo. I am very glad you named this. There are two Sorts of +Hypocrites, that differ very much from one another. To distinguish +them by Names, the One I would call the Malicious, and the Other the +Fashionable. By malicious Hypocrites, I mean Such as pretend to a +great Deal of Religion, when they know their Pretensions to be false; +who take Pains to appear Pious and Devout, in order to be Villains, +and in Hopes that they shall be trusted to get an Opportunity of +deceiving those, who believe them to be sincere. Fashionable +Hypocrites I call those, who, without any Motive of Religion, or Sense +of Duty, go to Church, in Imitation of their Neighbours; counterfeit +Devotion, and, without any Design upon others, comply occasionally +with all the Rites and Ceremonies of Publick Worship, from no other +Principle than an Aversion to Singularity, and a Desire of being in +the Fashion. The first are, as you say, the worst of Men: but the +other are rather beneficial to Society, and can only be injurious to +themselves. + +Hor. Your Distinction is very just, if these latter deserve to be +call'd Hypocrites at all. + +Cleo. To make a Shew outwardly of what is not felt within, and +counterfeit what is not real, is certainly Hypocrisy, whether it does +Good or Hurt. + +Hor. Then, strictly speaking, good Manners and Politeness must come +under the same Denomination. + +Cleo. I remember the Time you would by no Means have allow'd this. + +Hor. Now, you see I do, and freely own, that you have given me great +Satisfaction this afternoon; only there is one Thing you said five or +six Minutes ago, that has raised a Difficulty which I don't know how +to get over. + +Cleo. What is it, pray? + +Hor. I don't think we shall have Time ---- + +Cleo. Supper, I see, is going in. + + + + +The Fourth Dialogue Between Horatio and Cleomenes. + + +Horatio. I am glad my little Dinner pleased you. I don't love large +Pieces of Meat for a small Company; especially in warm Weather: They +heat the Room, and are offensive even upon a Side-board. + +Cleo. It was very handsome indeed; and _Horatio_ is elegant in every +Thing. Your Favours of Yesterday, your Coming without Form, was so +engaging, that I was resolved to repay the Compliment without Delay. + +Hor. Assure your self, that your Payment is not more prompt, than it +is welcome. + +Cleo. I know no higher Enjoyment, than that of your Friendship. But +pray, what was the Difficulty you hinted at last Night, when Supper +broke off our Discourse? + +Hor. When you spoke of Preaching and Praying in Armies, you said, that +Nothing was ever mention'd to them, that was mortifying, or would +depress the Mind. I had heard the same from you in Substance more than +once before; and I own, that the Nature of the Thing seems to require, +that Soldiers should be indulg'd in their Pride, and that all +Exhortations to Battle should be cheerful and pleasing. But the last +Time you was speaking of this, I recollected what I had read of the +Solemn Fasts, that were so frequently observed in Oliver's Days; and +presently I was puzled, and no ways able to account for the Usefulness +of them in War, by the System which you had made appear to be very +rational. The Fact it self, that _Cromwell_ appointed many Days of +Fasting and Humiliation, and made them be strictly kept, is +undeniable; but it is impossible, they should promote Chearfulness; +and what Purpose they could have been made to serve, that was not +religious, I can not conceive. The mechanical Effect, which Fasting +can have upon the Spirits, is to lower, flatten, and depress them; and +the very Essence of Humiliation is the Mortification of Pride. You +have own'd, that _Cromwell_ understood Human Nature, and was a crafty +Politician; but you would never allow, that he had the least Intention +of promoting Piety, or rendring his Men good Christians. + +Cleo. The Objection you have started seems to be of great Weight at +first View; but if we look more narrowly into it, and examine this +Affair, as we have done some other Things, the Difficulty you labour +under will soon disappear. From the Nature of Man and Society it must +follow, that whatever particular Vices may be more or less predominant +in different Climates and different Ages, Luxury and Pride will always +be reigning Sins in all civiliz'd Nations: Against these two stubborn, +and always epidemic Maladies, the great Physician of the Soul has, in +his Gospel Dispensation, left us two sovereign Remedies, Fasting and +Humiliation; which, when rightly used, and duely assisted with the Exercise +of Prayer, never fail to cure the Diseases I named in the most desperate +Cases. No method likewise is more reasonable; for, tho' _Jesus Christ_ +had not recommended it himself, it is impossible to think on any +Prescription, more judiciously adapted to an Ailment, than Fasting and +Humiliation, accompany'd with fervent Prayer, are to Luxury and Pride. +This is the Reason, that in private as well as public Disasters, and +all Adversities in which is was thought that the divine Anger was +visible, all Believers in _Christ_ have, ever since the Promulgation of +the Gospel, made use of the aforesaid Remedies, as the most proper +Means to obtain Pardon for their Offences, and render heaven +propitious to them. All Magistrates likewise, where the Christian +Religion has been national, have in general Misfortunes and all great +Calamities (whenever they happen'd) appointed Days to be solemnly +kept, and set aside for Prayer, for Fasting and Humiliation. If on +these Days Men should be sincere in their Devotion; if a pains-taking +Clergy, of Apostolic Lives, on the one Hand, should preach Repentance +to their Hearers, and shew them the Difference between the temporal +Evils, which they complain'd of, tho' they were less afflicting than +they had deserv'd, and the eternal Miseries, which impenitent Sinners +would unavoidably meet with, tho' now they thought little of them; if +the Hearers, on the other, searching their Consciences without +Reserve, should reflect upon their past Conduct; if both the Clergy +and the Laity should thus join in religious Exercises, and, adding +real Fasting to ardent Prayer, humble themselves before the Throne of +Mercy, with Sorrow and Contrition; if, I say, the Days you speak of +were to be spent in this Manner, they would be of use in no War, but +against the World, the Flesh, or the Devil, the only Enemies a +Christian Hero is not oblig'd to love, and over which the Triumph is +the darling Object of his Ambition, and the glorious End of his +Warfare. On the Contrary, such Fast-days would be hurtful to a +Soldier, in the literal Sense of the Word, and destructive to the +Intentions of all Armies; and I would as soon expect from them, that +they should turn Men into Trees or Stones, as that they should inspire +them with martial Courage, or make them eager to fight. But skilful +Politicians make an Advantage of every Thing, and often turn into +useful Tools the seeming Obstacles to their Ambition. The most +resolute Unbeliever, if he is a good Hypocrite, may pretend to as much +Superstition and hold Fear, as the most timorous Bigot can be really +possess'd with; and the First often gains his Point by making use of +the Religion of others, where the Latter is undone by being hamper'd +with his own. + +Hor. This was very evident in _Oliver Cromwel_ and King _James_ the +Second. But what would you infer from it in Relation to Fast-Days? + +Cleo. The most sacred Institutions of Christianity may, by the +Assistance of pliable Divines, be made serviceable to the most +anti-christian Purposes of Tyrants and Usuerpers: Recollect, pray, +what I have said concerning Sermons and Prayers, and what is done by +some Clergymen under Pretence of Preaching the Gospel. + +Hor. I do, and can easily see, how Preachers, by a small Deviation +from the Doctrine of Peace, may insensibly seduce their Hearers, and, +perverting the End of their Function, set them on to Enmity, Hatred, +and all Manner of Mischief: But I can't understand how Fasting and +Humiliation should further, or be made any ways instrumental to that +Design. + +Cleo. You have allow'd, that the Grand Point in Armies, and what has +been ever most labour'd among military Men, was to make them believe, +that Heaven, that is, the Deity they adore, was of their Side; and it +is certain, (as I have hinted before) that how widely soever Men had +differ'd in their Sentiments concerning the invisible Cause, or the +Worship it requires, they have all agreed in this; and the Use that +has been made of Religion in War has ever had a palpable Tendency this +way. The Word Fasting, indefinitely spoken, sounds very harshly to a +Man of a good Stomach; but, as practis'd religiously among +_Protestants_, it is hardly an Emblem of the Thing it self, and rather a +Joke than any grievous Penance: At least in _England_, by keeping a +Fast-Day, Men mean no more, than Eating their Dinners three or four +Hours later than they used to do, and perhaps no Supper that Night: +Which is a Piece of Abstinence, that is so far from being likely to +have an ill Effect upon the Strength or Spirits of Men in Health and +Vigour, that there is not One in Fifty, whom it will not render more +brisk and lively in the next Day. I speak of People that are not in +Want, and who, of dainty or courser Fate, eat as much much every Day +as their Appetite requires. As for Humiliation, it is a Word of +Course. Fast-Days, bar the Abstinence already mention'd, are kept no +otherwise, than the _Sunday_ is. In the Army of the Rebels, the +Chaplains perhaps preach'd and pray'd somewhat longer on those Days, +and read a few Chapters more in the Bible, than was usual for them to +do on a Sabbath-Day. But that was all. + +Hor. But you have allow'd, that many of the _Roundheads_ were sincere in +their Religion, and that most of the Soldiers, tho' they were bad +Christians, were still Believers. It is unreasonable to think, that +the Solemnity of those Days, and the continual Shew of Devotion they +were spent in, should have made no Impression upon a considerable Part +of such a Multitude, as you your self suppose their Army to have been. +Where a great Number of the Vulgar, who believe Hell-Torments and +Fire Everlasting, are forced to hear, first their Lives laid open, and +their Iniquities display'd, and, after that, all the terrible Things, +that the Parson can say of Eternal Misery, it is impossible, that many +of them should not be affected with Fear and Sorrow, at least for that +Time: However, this is beyond all Dispute, that the mildest +Remonstrances that can be made on that Head, will sooner dispose Men +to Melancholy, than they will to Chearfulness. + +Cleo. All this while you take that for granted, which I told you long +ago was notoriously false; _viz_. That in camps and Armies, the plain +Doctrine of _Christ_ is delivered without Disguise or Dissimulation: +Nay, I hinted to you just now, that if Repentance was preach'd among +Military Men, as might be expected from Christian Divines, Solders +would be in Danger of being spoil'd by it, and render'd unfit for +their Business. All knowing Clergymen, at first Setting out, suit +themselves and their Doctrine to the Occupations, as well as +Capacities of their Hearers: And as Court Preachers speak in Praise of +the Government, and applaud the Measures of it, shade the Vices of +Princes and their Favourites, and place their Merit in the handsomest +Light it can be seen in so Divines in Armies speak up for the Justice +of the Cause they are engaged in, and extol the Generals to the Skies; +cajole and curry Favour with the Troops, and flatter more particularly +the respective Regiments they belong to. There is not a Chaplain in an +Army, who is not perfectly well acquainted with the Duty of a Soldier, +and what is required of him. Therefore they preach Christianity to +them, as far as it is consistent with that Duty, and no farther. Where +they interfere, and are clashing with one another, the Gospel is set +aside. The Politician must have his Business done: Necessity is +pleaded, and Religion ever made to give Way to the Urgency of Affairs. +There is a vast Latitude in Preaching; and Clergymen often take great +Liberties: Being as much subject to Errour and Passion as other +People, they can give bad Counsel as well as good. Those, who are +pleas'd with a Government, we see, preach one way; and those who are +not, another. Above Half the Time of the last Reign, a considerable +Part of the _English_ Clergy exhorted their Hearers to Sedition, and in +a Contempt for the Royal Family, either openly or by sly Inuendo's, in +ever Sermon they preach'd: And every Thirtieth of _January_ The same +Church furnishes us with two contrary Doctrines: For whilst the more +prudent and moderate of the Clergy are shifting and trimming between +two Parties, the hot ones of one side assert with Vehemence, that it +is meritorious as well as lawful for the people, to put their King to +Death whenever he deserves it; and that of this Demerit, the Majority +of the same People are the only Judges. The Zealots on the other, are +as positive, that Kings are not accountable for their Actions, but to +God only; and that, whatever Enormities they may commit, it is a +damnable Sin for Subjects to resist them. And if an impartial Man, +tho' he was the wisest in the World, was to judge of the Monarch, +whose unfortunate End is the common Topick of the Discourses held on +that Day, and he had no other Light to guide him, but the Sermons of +both Parties, it would be impossible for him to decide, whether the +Prince in Question had been a spotless Saint, or the greatest Tyrant. +I name these obvious Facts, because they are familiar Instances of our +own Time, to convince us, that the Gospel is no Clog which Divines +think themselves strictly tied to. A skilful Preacher, whether it be a +Fast, or a Day of Rejoycing, always finds Ways to pursue his End, +instills into his Hearers whatever he pleases, and never dismisses an +Audience, before he has acquainted them with what he would have them +know; let the Subject, or the Occasion he preaches upon, be what they +will. Besides, an artful Orator may mention frightful Things without +giving Uneasiness to his Hearers. He may set forth the Enormity of any +great Sin, and the Certainty of the Punishment, that is to follow it. +He may display and dwell upon the Terrors of the Divine Vengeance for +a considerable Time, and turn at last all the Weight of it upon their +Adversaries; and having demonstrated to his Audience, that those whom +they are to fight against, or else the great Grandfathers of them, +have been notoriously guilty of that Wickedness, which is so heinous +in the Sight of Heaven, he may easily convince Believers, that their +Enemies must of Necessity be likewise the Enemies of God. If any +Disgrace has happen'd to an Army, or some of the Men have misbehaved, +a wary Preacher, instead of calling them Cowards, will lay all the +Fault on their little Faith, their trusting too much to the Arm of the +Flesh, and assure them, that they would have conquer'd, if they had +put greater Confidence in God; and more entirely rely'd on his +Assistance. + +Hor. And so not have fought at all. + +Cleo. The Coherence of these Things is never examin'd into. It is +possible likewise for a crafty Divine, in order to rouse a listless +and dejected Audience, first to awaken them with lively Images of the +Torments of Hell and the State of Damnation, and afterwards seem +happily to light on an Expedient, that shall create new Hopes, and +revive the drooping Spirits of a Multitude; and by this Means the +Courage of Soldiers may often be wrought up to a higher Pitch than it +could have been rais'd, if they had not been terrify'd at all. I have +heard of an Instance, where this was perform'd with great Success. +Provisions had been scarce for some Time; and the Enemy was just at +Hand; and Abundance of the Men seem'd to have little Mind to fight; +when a Preacher, much esteem'd among the Soldiers, took the following +Method: First, he set faithfully before them their Sins and +Wickedness, the many Warnings that they had received to repent, and +God's long Forbearance, as well as great Mercy, in not having totally +destroy'd them long ago. He represented their Wants, and Scarcity of +Provision, as a certain Token of the Divine Wrath, and shew'd them +plainly, that labouring already under the Weight of his Displeasure, +they had no Reason to think, that God would connive longer at their +manifold Neglects and Transgressions. Having convinced them, that +Heaven was angry with them, he enumerated many Calamities, which, he +said, would befal them; and several of them being such, as they had +actually to fear, he was hearken'd to as a Prophet. He then told them, +that what they could suffer in this World, was of no great Moment, if +they could but escape Eternal Punishment; but that of this (as they +had lived) he saw not the least Probablity, they should. Having shewn +an extraordinary Concern for their deplorable Condition, and seeing +many of them touch'd with Remorse, and overwhelm'd with Sorrow, he +chang'd his Note on a Sudden, and with an Air of Certainty told them, +that there was still one Way left, and but that one, to retrieve all, +and avert the Miseries they were threaten'd with; which, in short, was +to Fight well, and beat their Enemies; and that they had Nothing else +for it. Having thus disclosed his Mind to them, with all the +Appearances of Sincerity, he assumed chearful Countenance, shew'd them +the many Advantages, that would attend the Victory; assured them of +it, if they would but exert themselves; named the Times and Places in +which they had behaved well, not without Exaggeration, and work'd upon +their Pride so powerfully, that they took Courage, fought like Lions, +and got the Day. + +Hor. A very good story; and whether this was preaching the Gospel or +not, it was of great Use to that Army. + +Cleo. It was so, politically speaking. But to act such a Part well, +requires great Skill, and ought not to be attempted by an ordinary +Orator; nor is it to be tried but in desperate Cases. + +Hor. You have sufficiently shewn, and I am satisfied, that as Fasting +is practiced, and Preaching and Praying may be managed by wary +Divines, Care may be taken, that neither the Strictness of Behaviour +observed, nor the Religious Exercises perform'd on those Days, shall +be the least Hindrance to military Affairs, or any ways mortify or +dispirit the Soldiers; but I cannot see, what Good they can do where +Religion is out of the Question. What Service would an _Atheist_, who +knew himself to be an Arch-Hypocrite and a Rebel (for such you allow +_Cromwell_ to have been) expect from them for his Purpose? + +Cleo. I thought, that we had agreed, that to please the Party he was +engaged in, it was his Interest to make a great Shew of Piety among +his Troops, and seem to be religious himself. + +Hor. I grant it; as I do likewise, that he throve by Hypocrisy, raised +Enthusiasm in others by Counterfeiting it himself, and that the Craft +of his Clergy was many ways instrumental to his Successes: But a +skilful Hypocrite, and able Politician, would have made no more Rout +about Religion, than there was Occasion for. They had Praying and +Singing of Psalms every Day; and the Sabbath was kept with great +Strictness. The Clergy of that Army had Opportunities enough to talk +their Fill to the Soldiers, and harangue them on what Subject they +pleased. They had such a Plenty of Religious Exercises, that it is +highly probable, the greatest Part of the Soldiers were glutted with +them: And if they were tired with what they had in Ordinary, what good +effect could be expected from still more Devotion Extraordinary? + +Cleo. What you named last is a great Matter. What is done every Day is +soon turn'd into a Habit; and the more Men are accustomed to Things, +the less they mind them; but any Thing extraordinary rouses their +Spirits and raises their Attention. But to form a clear Idea of the +Use and Advantage, a mere Politician, tho' he is an Unbeliever, may +reasonably expect from Fast-Days, let us take into Consideration these +two Things: First, the Grand _Desideratum_ in armies, that is aim'd at +by Religion, and which all Generals labour to obtain by Means of their +Clergy: Secondly, the common Notions among Christians, both of +Religion and of War. The First is to persuade the Soldiers, and make +them firmly believe, that their Cause is Just, and that Heaven will +certainly be on their Side; unless by their Offences they themselves +should provoke it to be against them. All Prayers for Success, +Thanksgivings for Victories obtain'd, and Humiliations after Losses +received, are so many different Means to strengthen the Truth of that +Persuasion, and confirm Men in the Belief of it. As to the second, +Christians believe, that all Men are Sinners; that God is Just, and +will punish, here or hereafter, all Trespasses committed against him, +unless they are atton'd for before we die; but that he is likewise +very merciful, and ever willing to forgive those, who sincerely +repent. And as to War, that it is, as all human Affairs are, entirely +under his Direction, and that the side whom he is pleased to favour, +beats the other. This is the general Opinion, as well of those who +hold a Free-agency, as of those who are for Predestination. A cursory +View of these two Things, the Notions Men have of Providence and the +Grand Point to be obtain'd in Armies, will give us a clear Idea of a +Clergyman's Task among Military Men, and shew us both the Design of +Fast-Days, and the Effect they are like to produce. + +Hor. The design of them is to gain the Divine Favour and Assistance; +that's plain enough; but how you are sure, they will have that Effect, +I can't see. + +Cleo. You mistake the thing. The Politician may have no Thoughts of +Heaven: The Effect I speak of relates to the Soldiers; and is the +Influence, which, in all Probablility, Fast-Days will have upon +Believers, that assist in the keeping of them. + +Hor. What Influence is that, pray, if it be not Religious? + +Cleo. That they will inspire, and fill the Men with fresh Hopes, that +God will favour them and be of their Side. The Reputation of those +Days, that they avert the Divine Wrath, and are acceptable to Heaven, +is, in a great Measure, the Cause, that they have this Influence upon +the Men. The Heathens harbour'd the same Sentiments of their Publick +Supplications; and it has been the Opinion of all Ages, that the more +Solemn and Respectful the Addresses are, which Men put up to the +Deity, and the greater the Numbers are that join in them, the more +probable it is, that their Petitions shall be granted. It is possible +therefore, that a Politician may appoint Extraordinary Days of +Devotion, with no other View than to chear up the Soldier, revive his +Hopes, and make him confident of Success. Men are ready enough to +flatter themselves, and willing to believe, that Heaven is on their +Side, whenever it is told them, tho' they have little Reason to think +so. But then they are unsteady, and naturally prone to Superstition, +which often raises new Doubts and Fears in them. Therefore Common +Soldiers are continually to be buoy'd up in the good Opinion they have +of themselves; and the Hopes they were made to conceive, ought often +to be stirr'd up in them afresh. The Benefit that accrues from those +Extraordinary Days of Devotion, and the Advantages expected from them, +are of longer Duration, than just the Time they are kept in. With a +little Help of the Clergy, they are made to do Good when they are +over; and two or three Days or a Week after, the Usefulness of them is +more conspicuous than it was before. It is in the Power of the +General, or any Government whatever, to have those Days as strictly +kept, to outward Appearance, as they please. All Shops may be order'd +to be shut, and Exercises of Devotion to be continued from Morning +till Night; nothing suffer'd to be bought, or sold during the Time of +Divine Service; and all Labour as well as Diversion be strictly +prohibited. This having been well executed makes an admirable Topick +for a Preacher, when the Day is over, especially among Military Men; +and Nothing can furnish a Divine with a finer Opportunity of +commending, and highly praising his Audience, without Suspicion of +Flattery, than the Solemnity of such a Day. He may set forth the +outward Face of it in a lively Manner, expatiate on the various +Decorums, and Religious Beauties of it; and by faithfully representing +what Every body remembers of it, gain Credit to every Thing he says +besides. He may magnify and safely enlarge on the Self-denial, that +was practised on that Day; and, ascribing to the Goodness and Piety of +the Soldiers, what in his Heart he knows to have been altogether owing +to Discipline, and the strict Commands of the General, he may easily +make them believe, that greater Godliness and a more general +Humiliation never had been seen in an Army. If he has Wit, and is a +Man of Parts, he'll find out Quaint _Similes_, Happy Turns, and +Plausible Arguments, to illustrate his Assertions, and give an Air of +Truth to every Thing he advances. If it suits with the Times, he'll +work himself up into Rapture and Enthusiasm, congratulate his +Regiment, if not the whole Army, on the undeniable Proofs they have +given of being good Christians, and with Tears in his Eyes wish them +Joy of their Conversion, and the infallible Tokens they have received +of the Divine Mercy. If a grave Divine, of good Repute, acts this, as +he should do, with an artful Innocence and Chearfulness in his +Countenance, it is incredible what an Effect it may have upon the +greater part of a Multitude, amongst whom Christianity is not scoff'd +at, and Pretences to Purity are in Fashion. Those who were any ways +devout on that Day, which he points at, or can but remember that they +wish'd to be Godly, will swallow with Greediness whatever such a +Preacher delivers to them; and applauding every Sentence before it is +quite finish'd, imagine, that in their Hearts they feel the Truth of +every Word he utters. We are naturally so prone to think well of our +Selves, that an artful Man, who is thought to be serious, and +harangues a vulgar Audience, can hardly say any Thing in their Behalf, +which they will not believe. One would imagine, that Men, who gave but +little Heed to the Religious Exercises they assisted at, could receive +no great Comfort from their Reflection on that Day; such, I mean, as +were tired to Death with the Length of the Prayers, and almost slept +as they stood the greatest Part of the Sermon; yet many of these, +hearing the Behaviour of the Army in General well spoken of, would be +stupid enough to take Share in the Praise; and remembring the +Uneasiness they felt, make a Merit of the very Fatigue they then bore +with Impatience. Most of the Vulgar, that are not averse to Religion, +have a wild Notion of Debtor and Creditor betwen themselves and +Heaven. Natural gratitude teaches them, that some returns must be due +for the good Things they receive; and they look upon Divine Service as +the only Payment they are able to make. Thousands have made this +Acknowledgment in their Hearts, that never after cared to think on the +vast Debt they owed. But how careless and neglectful soever most of +them may be in the Discharge of their Duty, yet they never forget to +place to their Accounts, and magnify in their Minds, what little Time +they spend, and the least Trouble they are at in performing what can +but seem to have any Relation to Religious Worship; and, what is +astonishing, draw a Comfort from them by barely shutting their Eyes +against the frightful Balance. Many of these are very well pleased +with themselves after a sound Nap at Church, whole Consciences would +be less easy, if they had stay'd from it. Nay, so extensive is the +Usefulness of those Extraordinary Devotions, appointed by Authority, +in Politicks only, that the most inattentive Wretch, and the greatest +Reprobate, that can be in such an Army, may receive Benefit from them; +and the Reflection on a Fast-Day, may be an Advantage to him as a +Soldier. For tho' he cursed the Chaplain in his Heart, for preaching +such a tedious while as he did, and wish'd the General damn'd, by +whose Order he was kept from Strong Liquor such an unreasonable Time; +yet he recollects, the Nothing went forward but Acts of Devotion all +the Day long; that every Sutler's Tent was shut; and that it was Six a +Clock before he could get a Drop of Drink. Whilst these Things are +fresh in his Memory, it is hardly possible, that he should ever think +of the Enemy, of Battles, or of Sieges, without receiving real Comfort +from what he remembers of that Day. It is incredible what a strong +Impression the Face, the outward Appearance only of such a Day, may +make upon a loose wicked Fellow, who hardly ever had a Religious +Thought in his Life; and how powerfully the Remembrance of it may +inspire him with Courage and Confidence of Triumph, if he is not an +Unbeliever. + +Hor. I have not forgot what you said Yesterday of the obdurate +Soldier; and I believe heartily, that the greatest Rogue may build +Hopes of Success on the Devotion of others, whom he thinks to be +Sincere, + +Cleo. And if the bare outward Shew of such a Day, can any ways affect +the worst of an Army, there is no Doubt, but the better Sort of them +may get infinitely more Benefit by keeping it, and giving Attention to +the greatest Part of the Preaching and Praying that are perform'd upon +it. And tho' in Camps, there are not many Men of real Probity, any +more than in Courts; and Soldiers, who are sincere in their Religion, +and only misled in the Duties of it, are very scarce; yet in most +Multitudes, especially of the sober Party, there are ignorant +Well-wishers to Religion, that, by proper Means, may be raised to +Devotion for a Time and of whom I have said, that tho' they were bad +Livers, they often desired to repent; and would sometimes actually set +about it, if their Passions would let them. All these an artful +Preacher may persuade to any Thing, and do with them almost what he +pleases. A bold Assurance of Victory, emphatically pronounc'd by a +popular Preacher, has often been as little doubted of among such, as +if it had been a Voice from Heaven. + +Hor. I now plainly see the vast Use that may be made of Fast-Days, as +well afterwards when they are over, as during the Time they are kept. + +Cleo. The Days of Supplication among the Heathens, as I hinted before, +were celebrated for the same Purpose; but their Arts to make People +believe, that the Deity was on their side, and Heaven espoused their +Cause, were very trifling in Comparison to those of Christian Divines. +When the _Pagan_ Priests had told the People, that the Chickens had eat +their Meat very well, and the Entrails of the Victim were found, and +that the Rest of the Omens were lucky, they had done, and were forced +to leave the Belief of those Things to the Soldiers. But-- + +Hor. You need not to say any more, for I am convinced, and have now so +clear an Idea of the Usefulness of Extraordinary Devotions, and a +great Shew of Piety, among military Men; I mean the Political +Usefulness of them, abstract from all Thoughts of Religion; that I +begin to think them necessary, and wonder, how great and wise Generals +ever would or could do without them. For it is evident, that since the +Prince of _Conde's_ and _Cromwel's_ Armies, such a Shew of Godliness has +not been seen among any regular Troops, in any considerable Body of +Men. Why did not _Luxemburg_, King _William_, Prince _Eugene_, and the Duke +of _Marlborough_ follow those great Examples, in modelling their Armies +after a Manner that had bred such good Soldiers? + +Cleo. We are to consider, that such a Shew of Piety and outward +Devotion, as we have been speaking of, is not to be created and +started up at once, nor indeed to be made practicable but among such +Troops as the _Huguenots_ in _France_, and the _Roundheads_ in _England_ +were. Their Quarrels with their Adversaries were chiefly Religious; and +the greatest Complaints of the Malecontents in both Nations were made +against the Establish'd Church. They exclaim'd against the Ceremonies +and Superstition of it; the Lives of the Clergy, the Haughtiness of +the Prelates, and the little Care that was taken of Christianity it +self and good Morals. People, who advance these Things, must be +thought very inconsistent with themselves, unless they are more upon +their Guard, and lead stricter Lives than those, whom they find Fault +with. All Ministers likewise, who pretend to dissent from a Communion, +must make a sad Figure, unless they will reform, or at least seem to +reform every Thing they blame in their Adversaries. If you'll duely +weigh what I have said, you will find it impossible to have an Army, +in which outward Godliness shall be so conspicuous, as it was in the +Prince of _Conde's_ or _Oliver Cromwel's_, unless that Godliness suited +with the times. + +Hor. What peculiar Conjuncture, pray, does that require. + +Cleo. When a considerable Part of a Nation, for some End or other, +seem to mend, and set up for Reformation; when Virtue and Sobriety are +countenanced by many of the better Sort; and to appear Religious is +made Fashionable. Such was the Time in which _Cromwell_ enter'd himself +into the Parliament's Service. What he aim'd at first was Applause; +and skilfully suiting himself in every Respect to the Spirit of his +party, he studied Day and Night to gain the good Opinion of the Army. +He would have done the same, if he had been on the other Side. The +Chief Motive of all his Actions was Ambition, and what he wanted was +immortal Fame. This End he steadily pursued: All his Faculties were +made subservient to it; and no Genius was ever more supple to his +Interest. He could take Delight in being Just, Humane and Munificent, +and with equal Pleasure he could oppress, persecute and plunder, if it +served his Purpose. In the most Treacherous Contrivance to hasten the +Execution of his blackest Design, he could counterfeit Enthusiasm, and +seem to be a Saint. But the most enormous of his Crimes proceeded from +no worse Principle, than the best of his Atchievements. In the Midst +of his Villanies he was a Slave to Business; and the most +disinterested Patriot never watch'd over the Publick Welfare, both at +Home and Abroad, with greater Care and Assiduity, or retriev'd the +fallen Credit of a Nation in less Time than this Usurper: But all was +for himself; and he never had a Thought on the Glory of _England_, +before he had made it inseparable from his own. + +Hor. I don't wonder you dwell so long upon Cromwell, for Nothing can +be more serviceable to your System, than his Life and Actions. + +Cleo. You will pardon the Excursion, when I own, that you have hit +upon the Reason. What I intended to shew, when I ran away from my +Subject, was, that able Politicians consult the Humour of the Age, and +the Conjuncture they live in, and that _Cromwell_ made the most of his. +I don't question, but he would have done the same, if he had been born +three or four score Years later. And if he had been to command an +_English_ Army abroad, when the Duke of _Marlborough_ did, I am persuaded, +that he would sooner have endeavoured to make all his Soldiers dancing +Masters, than he would have attempted to make them Bigots. There are +more ways than one, to make People brave and obstinate in Fighting. +What in _Oliver'_s Days was intended by a Mask of Religion and a Shew of +Sanctity, is now aim'd at by the Height of Politeness, and a perpetual +Attachment to the Principle of modern Honour. There is a Spirit of +Gentility introduced among military Men, both Officers and Soldiers, +of which there was yet little to be seen in the last Century, in any +Part of _Europe,_ and which now shines through all their Vices and +Debaucheries. + +Hor. This is a new Discovery; pray, what does it consist in? + +Cleo. Officers are less rough and boisterous in their Manners, and not +only more careful of themselves, and their own Behaviour, but they +likewise oblige and force their Men under severe Penalties to be Neat, +and keep themselves Clean: And a much greater Stress is laid upon +this, than was Forty or Fifty Years ago. + +Hor. I believe there is, and approve of it very much; white Gaiters +are a vast Addition to a clever Fellow in Regimental Cloaths; but what +mighty Matters can you expect from a Soldier's being obliged to be +clean. + +Cleo. I look upon it as a great Improvement in the Art of Flattery, +and a finer Stratagem to raise the Passion of Self-liking in Men, than +had been invented yet; for by this Means the Gratification of their +Vanity is made Part of the Discipline; and their Pride must encrease +in Proportion to the Strictness, with which they observe this Duty. + +Hor. It may be of greater Weight than I can see at Present. But I have +another Question to ask. The main Things, that in raising Troops, and +making War, Politicians are solicitous about, and which they seem +altogether to rely upon, are Money, great Numbers, Art and Discipline. +I want to know, why Generals, who can have no Hopes, from the Age they +live in, of thriving by Bigotry, should yet put themselves to such an +Expence, on Account of Religion in their Armies, as they all do. Why +should they pay for Preaching for Praying at all, if they laid no +Stress upon them? + +Cleo. I never said, that the great Generals, you nam'd, laid no Stress +on Preaching or Praying. + +Hor. But Yesterday, speaking of the Gallantry of our Men in _Spain_ and +_Flanders_, you said, that you _would as soon believe, that it was +Witchcraft that made them Brave, as that it was their Religion_. You +could mean Nothing else by this, than that, whatever it was, you was +very sure, it was not their Religion that made them Brave. How come +you to be so very sure of that? + +Cleo. I judge from undeniable Facts, the loose and wicked Lives, the +Generality of them led, and the Courage and Intrepidity they were on +many Occasions. For of Thousands of them it was as evident as the Sun, +that they were very Vicious, at the same Time that they were very +Brave. + +Hor. But they had Divine Service among them; every Regiment had a +Chaplain; and Religion was certainly taken care of. + +Cleo. It was, I know it; but not more than was absolutely necessary to +hinder the Vulgar from suspecting, that Religion was neglected by +their Superiours; which would be of dangerous Consequence to all +Governments. There are no great Numbers of Men without Superstition; +and if it was to be tried, and the most skilful Unbelievers were to +labour at it, with all imaginable Cunning and Industry, it would be +altogether as impossible to get an Army of all _Atheists_, as it would +be to have an Army of good Christians. Therefore no Multitudes can be +so universally wicked, that there should not be some among them, upon +whom the Suspicion, I hinted at, would have a bad Effect. It is +inconceiveable, how Wickedness, Ignorance, and Folly are often blended +together. There are, among all Mobs, vicious Fellows, that boggle at +no Sin; and whilst they know Nothing to the Contrary, but that Divine +Service is taken care of as it used to be, tho' they never come near +it, are perfectly easy in their Evil Courses, who yet would be +extremely shock'd, should Any body tell them seriously, that there was +no Devil. + +Hor. I have known such my self; and I see plainly, that the Use, which +Politicians may make of Christianity in Armies, is the same as ever +was made of all other Religions on the same Occasion, _viz_. That the +Preists, who preside over them, should humour and make the most of the +Natural Superstition of all Multitudes, and take great Care, that on +all Emergencies, the Fear of an invisible Cause, which Every body is +born with, should never be turn'd against the Interest those, who +employ them. + +Cleo. It is certain, that Christianity being once stript of the +Severity of its Discipline, and its most essential Precepts, the +Design of it may be so skilfully perverted from its real and original +Scope, as to be made subservient to any worldly End or Purpose, a +Politician can have Occasion for. + +Hor. I love to hear you; and to shew you, that I have not been +altogether inattentive, I believe I can repeat to you most of the +Heads of your Discourse, since you finish'd what you had to say +concerning the Origin of Honour. You have proved to my Satisfaction, +that no Preaching of the Gospel, or strict Adherence to the Precepts +of it, will make men good Soldiers, any more than they will make them +good Painters, or any thing else the most remote from the Design of +it. That good Christians, strictly speaking, can never presume or +submit to be Soldiers. That Clergymen under Pretence of Preaching the +Gospel, by a small Deviation from it, may easily misguide their +Hearers, and not only make them fight in a just Cause, and against the +Enemies of their Country, but likewise incite them to civil Discord +and all Manner of Mischief. That by the Artifices of such Divines, +even honest and well-meaning Men have often been seduced from their +Duty, and, tho' they were sincere in their Religion, been made to act +quite contrary to the Precepts of it. You have given me a full View of +the Latitude, that may be taken in Preaching, by putting me in Mind of +an undeniable Truth; _viz_. That in all the Quarrels among Christians, +there never yet was a Cause so bad, but, if it could find an Army to +back it, there were always Clergymen ready to justify and maintain it. +You have made it plain to me, that Divine Service and Religious +Exercises may be ordered and strictly enjoin'd with no other than +Political Views; that by Preaching and Praying, bad Christians may be +inspired with Hatred to their Enemies, and Confidence in the Divine +Favour; that in order to obtain the Victory, Godliness and an outward +Shew of Piety among Soldiers may be made serviceble to the greatest +Profligates, who never join in Prayer, have no Thoughts of Religion, +or ever assist at any Publick Worship, but by Compulsion and with +Reluctancy; and that they may have this effect in an Army, of which +the General is an _Atheist_, most of the Clergy are Hypocrites, and the +Generality of the Soldiers wicked Men. You have made it evident, that +neither the _Huguenots_ in _France_, nor the _Roundheads_ in _England_ +could have been animated by the Spirit of Christianity; and shewn me +the true Reason, why Acts of Devotion were more frequent, and Religion +seemingly more taken care of in both those Armies, than otherwise is +usual among military Men. + +Cleo. You have a good Memory. + +Hor. I must have a very bad one, if I could not remember thus much. In +all the Things I nam'd, I am very clear. The solution likewise, which +you have given of the Difficulty I proposed this Afternoon, I have +Nothing to object to; and I believe, that skilful Preachers consult +the Occupations as well as the Capacities of their Hearers; that +therefore in Armies they always encourage and chear up their +Audiences; and that whatever the Day or the Occasion may be, upon +which they harangue them, they seldom touch upon mortifying Truths, +and take great Care never to leave them in a Melancholy Humour, or +such an Opinion of themselves or their Affairs as might lower their +Spirits, or depress their Minds. I am likewise of your Opinion, as to +artful Politicians; that they fall in with the Humour of their Party, +and make the most of the Conjuncture they live in; and I believe, +that, if _Cromwell_ had been to Command the Duke of _Marlborough_'s Army, +he would have taken quite other Measures, than he did in his own Time. +Upon the whole, you have given me a clear Idea, and laid open to me +the real Principle of that great wicked Man. I can now reconcile the +Bravest and most Gallant of his Atchievements, with his vilest and the +most treacherous of his Actions; and tracing every Thing, he did, from +one and the same Motive, I can solve several Difficulties concerning +his Character, that would be inexplicable, if that vast Genius had +been govern'd by any Thing but his Ambition; and, if following the +common Opinion, we suppose him to have been a Compound of a daring +Villain and an Enthusiastical Bigot. + +Cleo. I am not a little proud of your Concurrence with me. + +Hor. You have made out, with Perspicuity, every Thing you have +advanced both Yesterday and to Day, concerning the Political Use, that +may be made of Clergymen in War; but, after all, I can't see what +Honour you have done to the Christian Religion, which yet you ever +seem strenuously to contend for, whilst you are treating every Thing +else with the utmost Freedom. I am not prepared to reply to several +Things, which, I know, you might answer: Therefore I desire, that we +may break off our Discourse here. I will think on it, and wait on you +in a few Days; for I shall long to be set to Rights in this Point. + +Cleo. Whenever you please; and I will shew you, that no Discovery of +the Craft, or Insincerity of Men can ever bring any Dishonour upon the +Christian Religion it self, I mean the Doctrine of _Christ_, which can +only be learn'd from the New Testament, where it will ever remain in +its Purity and Lustre. + + + + + + +End of the Project Gutenberg EBook of An Enquiry into the Origin of Honour, +and the Usefulness of Christianity in War, by Bernard Mandeville + +*** END OF THE PROJECT GUTENBERG EBOOK AN EQUIRY ON WAR *** + +This file should be named 7chwr10.txt or 7chwr10.zip +Corrected EDITIONS of our eBooks get a new NUMBER, 7chwr11.txt +VERSIONS based on separate sources get new LETTER, 7chwr10a.txt + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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Please do not remove it. Do not change or edit the +header without written permission. + +Please read the "legal small print," and other information about the +eBook and Project Gutenberg at the bottom of this file. Included is +important information about your specific rights and restrictions in +how the file may be used. You can also find out about how to make a +donation to Project Gutenberg, and how to get involved. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**eBooks Readable By Both Humans and By Computers, Since 1971** + +*****These eBooks Were Prepared By Thousands of Volunteers!***** + + +Title: An Enquiry into the Origin of Honour, and the Usefulness of Christianity in War + +Author: Bernard Mandeville + +Release Date: April, 2005 [EBook #7819] +[Yes, we are more than one year ahead of schedule] +[This file was first posted on May 19, 2003] + +Edition: 10 + +Language: English + +Character set encoding: ISO-Latin-1 + +*** START OF THE PROJECT GUTENBERG EBOOK AN EQUIRY ON WAR *** + + + + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + + + + + +AN ENQUIRY INTO THE ORIGIN OF HONOUR AND The Usefulness of +CHRISTIANITY IN WAR. + +By the Author of the FABLE of the BEES. +[Bernard Mandeville] + + +THE PREFACE. + + +I take it for granted, that a Christian is not bound to believe any +Thing to have been of Divine Institution, that has not been declared +to be such in Holy Writ. Yet great Offence has been taken at an Essay, +in the First Part of the Fable of the _Bees_, call'd An Enquiry into the +Origin of Moral Virtue; notwithstanding the great Caution it is wrote +with. Since then, it is thought Criminal to surmise, that even Heathen +Virtue was of Human Invention, and the Reader, in the following +Dialogues, will find me to persist in the Opinion, that it was; I beg +his Patience to peruse what I have to say for my self on this Head, +which is all I shall trouble him with here. + +The Word Morality is either synonimous with Virtue, or signifies that +Part of Philosophy, which treats of it, and teaches the Regulation of +Manners; and by the Words Moral Virtue, I mean the same Thing which I +believe Every body else does. I am likewise fully persuaded that to +govern our selves according to the Dictates of Reason, is far better +than to indulge the Passions without Stop or Controul, and +consequently that Virtue is more beneficial than Vice, not only for +the Peace and real Happiness of Society in general, but likewise for +the Temporal Felicity of every individual Member of it, abstract from +thee Consideration of a future State, I am moreover convinced, that +all wise Men ever were and ever will be of this Opinion; and I shall +never oppose Any body, who shall be pleased to call this an Eternal +Truth. + +Having allow'd and own'd thus much, I beg Leave to make a short +Grammatical Reflection on the Sounds or Letters we make use of to +express this rational Management of ourselves: For tho' the Truth of +its Excellency is Eternal, the Words _Moral Virtue_ themselves are not +so, any more than Speech or Man himself. Permit me therefore to +enquire which Way it is most probably, they must have come into the +World. + +The Word _Moral_, without Doubt, comes from _Mos_, and signifies every +Thing that relates to Manners: The Word _Ethick_ is synonimous with +_Moral_, and is derived from [Greek: ithik], which is exactly the same +in _Greek_, that _Mos_ is in _Latin_. The _Greek_ for Virtu, is [Greek: +arete], which is derived from [Greek: ares], the God of War and +properly signifies Martial Virtue. The same Word in _Latin_, if we +believe _Cicero_, comes from _Vir_; and the genuine Signification likewise +of the Word _Virtus_ is Fortitude. It is hardly to be conceived, but +that in the first Forming of all Societies, there must have been +Struggles for Superiority; and therefore it is reasonable to imagine, +that in all the Beginnings of Civil Government, and the Infancy of +Nations, Strength and Courage must have been the most valuable +Qualifications for some Time. This makes me think, that _Virtus_, in its +first Acceptation, might, with great Justice and Propriety, be in +_English_ render'd _Manliness_; which fully expresses the Original Meaning +of it, and shews the Etymology equally with the _Latin_; and whoever is +acquainted with that Language must know, that it was some ages before +the _Romans_ used it in any other Sense. Nay, to this Day, the Word +_Virtus_ by it self, in any of their Historians, has the same +Signification, as if the Word _Bellica_ had been added. We have Reason +to think, that, as First, Nothing was meant by _Virtus_, but Daring and +Intrepidity, right or wrong; or else if could never have been made to +signify Savageness, and brutish Courage; as _Tacitus_, in the Fourth +Book of his History, makes use of it manifestly in that Sense. Even +Wild Beasts, says he, if you keep them shut up, will lose their +Fierceness. _Etiam sera animalia, si clausa teneas, virtutis +obliviseuntur_. + +What the Great Men of _Rome_ valued themselves upon was active and +passive Bravery, Warlike Virtue, which is so strongly express'd in the +Words of Livy: _Et facere & pati fortia Romanum est._ But +besides the Consideration of the great Service, All Warriours received +from this Virtue, there is a very good Reason in the Nature of the +Thing it self, why it should be in far higher Esteem than any other. +The Passion it has to struggle with, is the most violent and stubborn, +and consequently the hardest to be conquer'd, the Fear of Death: The +least Conflict with it is harsh Work, and a difficult Task; and it is +in Regard to this, that _Cicero_, in his _Offices_, calls Modesty, Justice +and Temperance, the softer and easier Virtues. _Qui virtutibus +bis lenioribus erit ornatus, modestia, justitia temperantia,_ &c. +Justice and Temperance require Professors as grave and solemnn, and +demand as much Strictness and Observance as any other Virtues. Why +_lenioribus_ then; but that they are more mild and gentle in the +Restrain they lay upon our Inclinations, and that the Self-denial they +require is more practicable and less mortifying than that of Virtue +itself, as it is taken in it proper and genuine Sense? To be Just or +Temperate, we have Temptations to encounter, and Difficulties to +surmount, that are troublesome: But the Efforts we are oblig'd to make +upon our selves to be truyly Valiant are infinitely greater; and, in +order to it, we are overcome the First, the strongest and most lasting +Passion, that has been implanted in us; for tho' we may hate and have +Aversion to many Things by Instinct, yet this is Nothing so generally +terrible, and so generally dreadful to all Creatures, rational or not +rational, as the Dissolution of their Being. + +Upon due Consideration of what has been said, it will be easy to +imagine how and why, soon after Fortitude had been honoured with the +Name of Virtue, all the other Branches of Conquest over our selves +were dignify'd with the same Title. We may see in it likewise the +Reason of what I have always so strenuously insisted upon, _viz._ That +no Practice, no Action or good Quality, how useful or beneficial +soever they may be in them selves, can ever deserve the Name of +Virtue, strictly speaking, where there is not a palpable Self-denial +to be seen. In Tract of Time, the Sense of the Word _Virtus_ received +still a grated Latitude; and it signify'd Worth, Strength, Authority, +and Goodness of all Kinds: _Plautus_ makes use of it, for Assistance. +_Virtute Deūm_, by the Help of the Gods. By Degrees it was applied not +only to Brutes, _Est in juveneis, est in equis patrum Virtus_, +but likewise to Things inanimate and was made Use of to express the +Power, and peculiar Qualities of Vegetables and Minerals of all Sorts, +as it continues to be to this Day. The Virtue of the Loadstone, the +Virtue of Opium, &c. It is highly probable, that the Word _Moral_, +either in _Greek_ or _Latin_, never was thought of before the +Signification of the Word _Virtue_ had been extended so far beyond its +Original; and then in speaking of the Virtues of our Species, the +Addition of that Epithet became necessary, to denote the Relation they +had to our Manners, and distinguish them from the Properties and +Efficacy of Plants, Stones, &c. which were likewise call'd _Virtues_. + +If I am wrong, I shall be glad to see a better Account, how this +Adjective and Substantive came to be join'd together. In the mean +Time, I am very sure, that this is Nothing strain'd or forc'd in my +Supposition. That the Words, in Tract of Time, are be come of greater +Importance, I don't deny. The Words _Clown_ and _Villain_ have opprobrious +Meanings annex'd to them, that were never implied in _Colonus_ and +_Villanus_, from which they were undoubtedly derived. _Moral_, for ought I +know, may now signify _Virtue_, in the same Manner and for the same +Reason, that _Panic_ signifies _Fear_. + +That this Conjecture or Opinion of mine, should be detracting from the +Dignity of _Moral Virtue_, or have a Tendency to bring it into +Disrepute, I can not see. I have already own'd, that it ever was and +ever will be preferable to Vice, in the Opinion of all wise Men. But +to call Virtue it self Eternal, can not be done without a strangely +Figurative Way of Speaking. There is no Doubt, but all Mathematical +Truths are Eternal, yet they are taught; and some of them are very +abstruse, and the Knowledge of them never was acquir'd without great +Labour and Depth of Thought. _Euclid_ had his Merit; and it does not +appear that the Doctrine of the _Fluxions_ was known before Sir _Isaac +Newton_ discover'd that concise Way of Computation; and it is not +impossible that there should be another Method, as yet unknown, still +more compendious, that may not be found out these Thousand Years. + +All Propositions, not confin'd to Time or Place, that are once true, +must be always so; even in the silliest and most abject Things in the +World; as for Example, It is wrong to under-roast Mutton for People +who love to have their Meat well done. The Truth of this, which is the +most trifling Thing I can readily think on, is as much Eternal, as +that of the Sublimest Virtue. If you ask me, where this Truth was, +before there was Mutton, or People to dress or eat it, I answer, in +the same Place where Chastity was, before there were any Creatures +that had an Appetite to procreate their Species. This puts me in mind +of the inconsiderate Zeal of some Men, who even in Metaphysicks, know +not how to think abstractly, and cannot forebear mixing their own +Meanness and Imbecillities, with the Idea's they form of the Supreme +Being. + +There is no Virtue that has a Name, but it curbs, regulates, or +subdues some Passion that is peculiar to Humane Nature; and therefore +to say, that God has all the Virtues in the highest Perfection, wants +as much the Apology, that it is an Expression accommodated to vulgar +Capacities, as that he has Hands and Feet, and is angry. For as God +has not a Body, nor any Thing that is Corporeal belonging to his +Essence, so he is entirely free from Passions and Fralities. With what +Propriety then can we attribute any Thing to him that was invented, or +at least signifies a Strength or Ability to conquer or govern Passions +and Fralities? The Holiness of God, and all his Perfections, as well +as the Beatitude he exists in, belong to his Nature; and there is no +Virtue but what is acquired. It signifies Nothing to add, that God has +those Virtues in the highest Perfection; let them be what they will, +as to Perfection, they must still be Virtues; which, for the aforesaid +Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of +God should be as worthy of him as we are able to frame them; and as +they can not be adequate to his Greatness, so they oughts at least to +be abstract from every Thing that does or can belong to silly, reptile +Man: And it is sufficient, whenever we venture to speak of a Subject +so immensly far beyond our Reach, to say, that there is a perfect and +compleat Goodness in the Divine Nature, infinitely surpassing not only +the highest Perfection, which the most virtuous Men can arrive at, but +likewise every Thing that Mortals can conceive about it. + +I recommend the fore-going Paragraph to the Consideration of the +Advocates for the Eternity and Divine Original of Virtue; assuring +them, that, if I am mistaken, it is not owing to any Perverseness of +my Will, but Want of Understanding. + +The Opinion, that there can be no Virtue without Self-denial, is more +advantagious to Society than the contrary Doctrine, which is a vast +Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to +allow, that Men may contract a Habit of Virtue, so as to practise it, +without being sensible of Self-denial, and even that they may take +Pleasure in Actions that would be impracticable to the Vicious: But +then it is manifest, that this Habit is the Work of Art, Education and +Custom; and it never was acquired, where the Conquest over the +Passions had not be already made. There is no Virtuous Man of Forty +Years, but he may remember the Conflict he had with some Appetites +before he was Twenty. How natural seem all Civilities to be a +Gentleman! Yet Time was, that he would not have made his Bow, if he +had not been bid. + +[Footnote 1: Fable of the _Bees_. p. ii. P. 106.] + +Whoever has read the Second Part of the Fable of the _Bees_, will see, +that in these Dialogues I make Use of the same Persons, who are the +Interlocutors there, and whose Characters have been already draw in +the Preface of that Book. + + + + +The CONTENTS OF THE FIRST DIALOGUE. + + +_Honour is built upon a Passion in Human Nature, for which there is no +Name_ + +_The Author's Reasons for Coining the Word Self-liking_ + +_How the Passion of Self-liking is discovered in Infants_ + +_A Definition of Honour, and what it is in Substance_ + +_The Author's Opinion illustrated by what we know of Dishonour or Shame_ + +_The different Symptoms of Pride and Shame in the Mechanism of Man_ + +_Are both the Result of the same Passion_ + +_The Word Honour, as it signifies a Principle of Courage and Virtue, is +of Gothick Extraction_ + +_All Societies of Men are perpetually in Quest after Happiness_ + +_The true Reason, why no Nations can be govern'd without Religion, +enquired into_ + +_Why no one Sort or Degree of Idolatry can be more or less absurd than +another_ + +_For what Purpose all Religions may be equally serviceable_ + +_All Men are born with the Fear of an invisible Cause_ + +_The Usefulness of that Fear, as to Religion_ + +_The Impossibility of making_ Atheism _universally received_ + +_Religion no Invention of Politicians_ + +_The Benefit expected from the Notions of Honour_ + +_The Reasonableness of Mens Actions examined_ + +_How the Strictness of the Gospel came to be first disapproved of, and +the Consequence_ + +_How Mens Actions may be inconsistent with their Belief_ + +_That many bad Christians were yet kept in Awe by the Fear of Shame, +gave the first Handle to the Invention of Honour as a Principle_ + +_What it is we are afraid of in the Fear of Shame_ + +_Why the Principle of Honour has been of more Use to Society than that +of Virtue_ + +_The Principle of Honour, clashing with Christianity_ + +_Reasons why the Church of_ Rome _endeavour'd to reconcile them_ + +_The real Design of_ Legends _and_ Romances + +_The Stratagems of the Church of_ Rome _to enslave the Laity_ + +_What gave Rise to the Custom of Duelling_ + + + + +The Contents of the Second Dialogue. + + +_Of the Principle of Honour in the fair Sex_ + +_The Motives of Women who turn Nuns, seldom Religious_ + +_Which is most serviceable to the Preservation of Chastity in Women, +Religion, or Self-liking_ + +_How the Notions concerning the Principle of Honour came to be commonly +received_ + +_The Qualifications thought Necessary in a Man of Honour_ + +_But Courage alone is sufficient to obtain the Title_ + +_When the Fashion of Duelling was at its greatest Height_ + +_Courts of Honour erected in_ France + +_Laws of Honour made by them to prevent Duelling_ + +_Why those Laws were the Reverse of all others_ + +_The Laws of Honour introduced as speaking_ + +_The Effect such Laws must have on Human Nature_ + +_The Arguments a true Christian would make use of to dissuade Men from +Duelling_ + +_The Reasons why Men are despised who take Affronts without resenting +them_ + +_No Scarcity of Believers in Christ_ + +_The Principle of Honour contrary to Christianity_ + +_Why the Principle of Honour is of greater Efficacy upon many than +Religion_ + +_How Men may adore themselves_ + +_Equivalents for Swearing_ + +_A ludicrous Proposal of_ Horatio _upon the Supposition, that Honor is an +Idol_ + +_A Passage in the Fable of the Bees Defended_ + +_Satyr as little to be depended upon as Panegyrick_ + +_Whatever belongs to Honour or Shame, has its Foundation in the Passion +of Self-liking_ + +_The Church of_ Rome's _cunning in consulting and humouring Human Nature_ + +_Heraldry of great influence on the Passion of Self-liking_ + +_Of Canonizations of Saint, and the different Purposes they serve_ + +_The want of Foresight in the first Reformers_ + +_The worldly Wisdom of the Church of Rome_ + +_Hor. owning the Self-denial required in the Gospel in a literal Sense_ + +_The great Use she has made of it_ + +_The Analogy between the Popish Religion and a Manufacture_ + +_The Danger there is in explaining away the Self-denial of the Gospel_ + +_How the Self-denial of some may seem to be of use to others that +practise none_ + +_Easy Casuists can only satisfy the_ Beau Monde + +_Jesuits don't, explain away Self-denial in General_ + +_What sort of Preachers will soonest gain Credit among the Multitude_ + +_Men may easily be taught to believe what is not Clashing with received +Opinions_ + +_The force of Education as to Self-denial_ + +_The Advantage the Church of Rome has made from vulgar Nations_ + +_Divines, who appeal to Men's Reason, ought to behave differently from +those, who teach implicite Faith._ + +_Why the Luxury of a Popish Clergy gives less Offence to the Laity, +than that of Protestants_ + +_What the Church of_ Rome _seems no to dispair of_ + +_The Politicks of_ Rome _more formidable than any other_ + +_What must always keep up the Popish Interest in_ Great-Britain + +_The most probable Maxims to hinder the Growth as well as Irreligion +and Impiety as of Popery and Superstition_ + +_When the literal Sense of Words is to be prefer'd to the figurative_ + +_What the Reformers might have foreseen_ + +_What has been and ever will be the Fate of all Sects_ + + + + +The Contents of the Third Dialog + + +_The Beginning of all Earthly Things was mean_ + +_The Reason of the high Value Men have for things in which they have +but the least Share_ + +_Whether the best Christians make the best Soldiers_ + +_Remarks on the Word_ Difference + +_An excursion of_ Horatio + +_Why Religious Wars are the most Cruel_ + +_The Pretensions of the Huguenot Army in_ France, _and that of the_ +Roundheads _in England near the same_ + +_What was answered by their Adversaries_ + +_What would be the natural Consequeuce of such Differences_ + +_The Effect which such a Contrariety of Interests would always have on +the sober Party_ + +_Superstition and Enthusiasm may make Men fight, but the Doctrine of +Christ never can_ + +_What is required in a Soldier to be call'd virtuous and good_ + +_Instances where debauch'd Fellows and the greatest Rogues have fought +well_ + +_What is connived at in Soldiers and what not_ + +_Divines in Armies seldom rigid Casuists_ + +_How Troops may aquire the Character of being good Christians_ + +_Why Divines are necessary in Armies_ + +_Why the worst Religion is more beneficial to Society than Atheism_ + +_Whether Preachers of the Gospel ever made Men Fight_ + +_The use that may be made of the Old Testament_ + +_An everlasting Maxim in Politicks_ + +_When the Gospel is preach'd to military Men, and when it is let aside_ + +_Whether_ Cromwel's _Views in promoting an outward Shew of Piety were +Religious or Political_ + +_The Foundation of the Quarrels that occasion'd the Civil War_ + +_How Men who are sincere in their Religion may be made to Act contrary +to the Precept of it_ + +_When the Gospel ought no longer to be appeald to_ + +_A promise to prove what seems to be a Paradox_ + +_What all Priests have labour'd at in all Armies_ + +_The Sentiments that were instill'd into the Minds of the_ Roundheads + +_The Use which it is probable, a crafty wicked General would make of a +Conjucture, as here hinted at_ + +_How Men may be sincere and in many Respects morally good, and bad +Christians_ + +_How an obsure Man might raise himself to the highest Post in an Army, +and be thought a Saint tho' he was an Atheist_ + +_How wicked men may be useful soldiers_ + +_How the most obdurate Wretch might receive benefit as a soldier from +an outward Shew of Devotion in others_ + +_That Men may be sincere Believers and yet lead wicked Lives_ + +_Few Men are wicked from a desire to be so_ + +_How even bad Men may be chear'd up by Preaching_ + +_Hyopcrites to save an outward Appearance may be as useful as Men of +Sincerity_ + +_There are two sorts of Hypocrites very different from one another_ + + + + +The Contents of the Fourth Dialogue. + + +_An Objection of_ Horatio, _concerning Fast-Days_ + +_What War they would be useful in, if duely kept_ + +_How Christianity may be made serviceable to Anti-Christian Purposes_ + +_What is understood in_ England _by keeping a Fast-Day_ + +_The real Doctrine of Christ can give no Encouragement for Fighting_ + +_Instances, where Divines seem not to think themselves strictly tied to +the Gospel_ + +_The Art of Preaching in Armies_ + +_The Use which Politicians may make of extraordinary Days of Devotion, +abstract from all Thoughts of Religion_ + +_The miserable Nations, which many of the Vulgar have of Religion_ + +_How the Rememberance of a Fast-Day may affect a Wicked Soldier_ + +_The Power which Preaching may have upon ignorant Well-wishers to +Religion_ + +_The Days of Supplication among the Ancients_ + +_A general Show of Religion cannot be procured at all Times_ + +_What Conjuncture it is only practicable in_ + +_A Character of_ Oliver Cromwell + +_A Spirit of Gentility introduced among Military Men_ + +_An improvement in the Art of Flattery_ + +_A Demonstration that what made the Men fight well in the late Wars was +not their Religion_ + +_Why no Armies could subsist without Religion_ + +_A Recapitulation of what has been advanced in this and the former +Dialogue_ + +_Horatio's Concurrence_ + +ERRATA Page 81. Line 6. _read_ Influence. P. 94. l. 12. r. _Proprętors_. +P. 174. l. 3. r. Rites. + + + + +The First Dialogue Between _Horatio_ and _Cleomenes_. + + +_Horatio_. I Wonder you never attempted to guess at the Origin of +Honour, as you have done at that of Politeness, and your Friend in his +Fable of the Bees has done at the Origin of Virtue. + +Cleo. I have often thought of it, and am satisfied within my self, +that my Conjecture about it is Just; but there are Three substantial +Reasons, why I have hitherto kept it to my Self, and never yet +mention'd to any One, what my Sentiments are concerning the Origin of +that charming Sound. + +Hor. Let me hear your Reasons however. + +Cleo. The Word Honour, is used in such different Acceptations, is now +a Verb, then a Noun, sometimes taken for the Reward of Virtue, +sometimes for a Principle that leads to Virtue, and, at others again, +signifies Virtue it self; that it would be a very hard Task to take in +every Thing that belongs to it, and at the same Time avoid Confusion +in Treating of it. This is my First Reason. The Second is: That to set +forth and explain my Opinion on this Head to others with Perspicuity, +would take up so much Time, that few People would have the Patience to +hear it, or think it worth their while to bestow so much Attention, as +it would require, on what the greatest Part of Mankind would think +very trifling. + +Hor. This Second whets my Curiosity: pray, what is your Third Reason? + +Cleo. That the very Thing, to which, in my Opinion, Honour owes its +Birth, is a Passion in our Nature, for which there is no Word coin'd +yet, no Name that is commonly known and receiv'd in any Language. + +Hor. That is very strange. + +Cleo. Yet not less true. Do you remember what I said of Self-liking in +our Third Conversation, when I spoke of the Origin of Politeness? + +Hor. I do; but you know, I hate Affectation and Singularity of all +sorts. Some Men are fond of uncouth Words of their own making, when +there are other Words already known, that sound better, and would +equally explain their Meaning: What you call'd then Self-liking at +last prov'd to be Pride, you know. + +Cleo. Self-liking I have call'd that great Value, which all +Individuals set upon their own Persons; that high Esteem, which I take +all Men to be born with for themselves. I have proved from what is +constantly observ'd in Suicide, that there is such a Passion in Human +Nature, and that it is plainly [2] distinct from Self-love. When this +Self-liking is excessive, and so openly shewn as to give Offence to +others, I know very well it is counted a Vice and call'd Pride: But +when it is kept out of Sight, or is so well disguis'd as not to appear +in its own Colours, it has no Name, tho' Men act from that and no +other Principle. + +[Footnote 2: Fable of the Bees, part II. p. 141] + +Hor. When what you call Self-liking, that just Esteem which Men have +naturally for themselves, is moderate, and spurs them on to good +Actions, it is very laudable, and is call'd the Love of Praise or a +Desire of the Applause of others. Why can't you take up with either of +these Names? + +Cleo. Because I would not confound the Effect with the Cause. That Men +are desirous of Praise, and love to be applauded by others, is the +Result, a palpable Consequence, of that Self-liking which reigns in +Human Nature, and is felt in every one's Breast before we have Time or +Capacity to reflect and think of Any body else. What Moralists have +taught us concerning the Passions, is very superficial and defective. +Their great Aim was the Publick Peace, and the Welfare of the Civil +Society; to make Men governable, and unite Multitudes in one common +Interest. + +Hor. And is it possible that Men can have a more noble Aim in +Temporals? + +Cleo. I don't deny that; but as all their Labours were only tending to +those Purposes, they neglected all the rest; and if they could but +make Men useful to each other and easy to themselves, they had no +Scruple about the Means they did it by, nor any Regard to Truth or the +Reality of Things; as is evident from the gross Absurdities they have +made Men swallow concerning their own Nature, in spight of what All +felt within. In the Culture of Gardens, whatever comes up in the Paths +is weeded out as offensive and flung upon the Dunghill; out among the +Vegetables that are all thus promiscously thrown away for Weeds, there +may be many curious Plants, on the Use and Beauty of which a Botanist +would read long Lectures. The Moralists have endeavour'd to rout Vice, +and clear the Heart of all hurtful Appetites and Inclinations: We are +beholden to them for this in the same Manner as we are to Those who +destroy Vermin, and clear the Countries of all noxious Creatures. But +may not a Naturalist dissect Moles, try Experiments upon them, and +enquire into the Nature of their Handicraft, without Offence to the +Mole-catchers, whose Business it is only to kill them as fast as they +can? + +Hor. What Fault is it you find with the Moralists? I can't see what +you drive at. + +Cleo. I would shew you, that the Want of Accuracy in them, when they +have treated of Human Nature, makes it extremely difficult to speak +intelligibly of the different Faculties of our intellectual Part. Some +Things are very essential, and yet have no Name, as I have given an +Instance in that Esteem which Men have naturally for themselves, +abstract from Self-love, and which I have been forced to coin the Word +Self-liking for: Others are miscall'd and said to be what they are +not. So most of the Passions are counted to be Weaknesses, and +commonly call'd Frailties; whereas they are the very Powers that +govern the whole Machine; and, whether they are perceived or not, +determine or rather create The Will that immediately precedes every +deliberate Action. + +Hor. I now understand perfectly well what you mean by Self-liking. You +are of Opinion, that we are all born with a Passion manifestly +distinct from Self-love; that, when it is moderate and well regulated, +excites in us the Love of Praise, and a Desire to be applauded and +thought well of by others, and stirs us up to good Actions: but that +the same Passion, when it is excessive, or ill turn'd, whatever it +excites in our Selves, gives Offence to others, renders us odious, and +is call'd Pride. As there is no Word or Expression that comprehends +all the different Effects of this same Cause, this Passion, you have +made one, _viz_. Self-liking, by which you mean the Passion in general, +the whole Extent of it, whether it produces laudable Actions, and +gains us Applause, or such as we are blamed for and draw upon us the +ill Will of others. + +Cleo. You are extremely right; this was my Design in coining the Word +Self-liking. + +Hor. But you said, that Honour owes its Birth to this Passion; which I +don't understand, and wish you would explain to me. + +Cleo. To comprehend this well, we ought to consider, that as all Human +Creatures are born with this Passion, so the Operations of it are +manifestly observed in Infants; as soon as they begin to be conscious +and to reflect, often before they can speak or go. + +Hor. As how? + +Cleo. If they are praised, or commended, tho' they don't deserve it, +and good Things are said of them, tho' they are not true, we see, that +Joy is raised in them, and they are pleased: On the Contrary, when +they are reproved and blamed, tho' they know themselves to be in +Fault, and bad Things are said of them, tho' Nothing but Truth, we see +it excites Sorrow in them and often Anger. This Passion of +Self-liking, then, manifesting it self so early in all Children that +are not Idiots, it is inconceivable that Men should not be sensible, +and plainly feel, that they have it long before they are grown up: And +all Men feeling themselves to be affected with it, tho' they know no +Name for the Thing it self, it is impossible, that they should long +converse together in Society without finding out, not only that others +are influenced with it as well as themselves, but likewise which Way +to please or displease one another on Account of this Passion. + +Hor. But what is all this to Honour? + +Cleo. I'll shew you. When _A_ performs an Action which, in the Eyes of +_B_, is laudable, _B_ wishes well to _A_; and, to shew him his Satisfaction, +tells him, that such an Action is an Honour to Him, or that He ought +to be Honoured for it: By saying this, _B_, who knows that all Men are +affected with Self-liking, intends to acquaint _A_, that he thinks him +in the Right to gratify and indulge himself in the Passion of +Self-liking. In this Sense the Word Honour, whether it is used as a +Noun or a Verb, is always a Compliment we make to Those who act, have, +or are what we approve of; it is a Term of Art to express our +Concurrence with others, our Agreement with them in their Sentiments +concerning the Esteem and Value they have for themselves. From what I +have said, it must follow, that the greater the Multitudes are that +express this Concurrence, and the more expensive, the more operose, +and the more humble the Demonstrations of it are, the more openly +likewise they are made, the longer they last, and the higher the +Quality is of Those who join and assist in this Concurrence, this +Compliment; the greater, without all Dispute, is the Honour which is +done to the Person in whose Favour these Marks of Esteem are +displayed: So that the highest Honour which Men can give to Mortals, +whilst alive, is in Substance no more, than the most likely and most +effectual Means that Human Wit can invent to gratify, stir up, and +encrease in Him, to whom that Honour is paid, the Passion of +Self-liking. + +Hor. I am afraid it is true. + +Cleo. To render what I have advanced more conspicuous, we need only +look into the Reverse of Honour, which is Dishonour or Shame, and we +shall find, that this could have had no Existence any more than +Honour, if there had not been such a Passion in our Nature as +Self-liking. When we see Others commit such Actions, as are vile and +odious in our Opinion, we say, that such Actions are a Shame to them, +or that they ought to be ashamed of them. By this we shew, that we +differ from them in their Sentiments concerning the Value which we +know, that they, as well as all Mankind, have for their own Persons; +and are endeavouring to make them have an ill Opinion of themselves, +and raise in them that sincere Sorrow, which always attends Man's +reflecting on his own Unworthiness. I desire, you would mind, that the +Actions which we thus condemn as vile and odious, need not to be so +but in our own Opinion; for what I have said happens among the worst +of Rogues, as well as among the better Sort of People. If one Villain +should neglect picking a Pocket, when he might have done it with Ease, +another of the same Gang, who was near him and saw this, would upbraid +him with it in good Earnest, and tell him, that he ought to be ashamed +of having slipt so fair an Opportunity. Sometimes Shame signifies the +visible Disorders that are the Symptoms of this sorrowful Reflection +on our own Unworthiness; at others, we give that Name to the +Punishments that are inflicted to raise those Disorders; but the more +you will examine into the Nature of either, the more you will see the +Truth of what I have asserted on this Head; and all the Marks of +Ignominy, that can be thought of; have a plain Tendency to mortify +Pride; which, in other Words, is to disturb, take away and extirpate +every Thought of Self-liking. + +Hor. The Author of the Fable of the _Bees_, I think, pretends somewhere +to set down the different Symptoms of Pride and Shame. + +Cleo. I believe they are faithfully copied from Nature. ---- Here is +the Passage; pray read it. + +Hor. [3] _When a Man is overwhelm'd with Shame, he observes a Sinking +of the Spirits; the Heart feels cold and condensed, and the Blood +flies from it to the Circumference of the Body; the Face glows; the +Neck and part of the Breast partake of the Fire: He is heavy as Lead; +the Head is hung down; and the Eyes through a Mist of Confusion are +fix'd on the Ground: No Injuries can move him; he is weary of his +Being, and heartily wishes he could make himself invisible: But when, +gratifying his Vanity, he exults in his Pride, he discovers quite +contrary Symptoms; his Spirits swell and fan the Arterial Blood; a +more than ordinary Warmth strengthens and dilates the Hear; the +Extremities are cool; he feels Light to himself, and imagines he could +tread on Air; his Head is held up; his Eyes are roll'd about with +Sprightliness; he rejoices at his Being, is prone to Anger, and would +be glad that all the World could take Notice of him._ + +[Footnote 3: Fable of the Bees, Page 57.] + +Cleo. That's all. + +Hor. But you see, he took Pride and Shame to be two distinct Passions; +nay, in another Place he has call'd them so. + +Cleo. He did; but it was an Errour, which I know he is willing to own. + +Hor. what he is willing to own I don't know; but I think he is in the +Right in what he says of them in his Book. The Symptoms of Pride and +Shame are so vastly different, that to me it is inconceivable, they +should proceed from the fame Passion. + +Cleo. Pray think again with Attention, and you'll be of my Opinion. My +Friend compares the Symptoms that are observed in Human Creatures when +they exult in their Pride, with those of the Mortification they feel +when they are overwhelm'd with Shame. The Symptoms, and if you will +the Sensations, that are felt in the Two Cases, are, as you say, +vastly different from one another; but no Man could be affected with +either, if he had not such a Passion in his Nature, as I call +Self-liking. Therefore they are different Affections of one and the +same Passion, that are differently observed in us, according as we +either enjoy Pleasure, or are aggriev'd on Account of that Passion; in +the same Manner as the most happy and the most miserable Lovers are +happy and miserable on the Score of the same Passion. Do but compare +the Pleasure of a Man, who with an extraordinary Appetite is feasting +on what is delicious to him, to the Torment of another, who is +extremely hungry, and can get Nothing to eat. No Two Things in the +World can be more different, than the Pleasure of the One is from the +Torment of the other; yet Nothing is more evident, than that both are +derived from and owing to the same craving principle in our nature, +the Desire of Food; for when this is entirely lost, it is more +vexatious to eat, than it is to let it alone, tho' the whole Body +languishes, and we are ready to expire for Want of Sustenance. +Hitherto I have spoken of honour in its first literal Sense, in which +it is a Technic Word in the Art of Civility, and signifies a Means +which Men by Conversing together have found out to please and gratify +one another on Account of a palpable Passion in our Nature, that has +no Name, and which therefore I call Self-liking. In this Sense I +believe the Word Honour, both as a Verb and a Noun, to be as Ancient +as the oldest Language. But there is another Meaning besides, +belonging to the same Sound; and Honour signifies likewise a principle +of Courage, Virtue, and Fidelity, which some men are said to act from, +and to be aw'd by, as others are by Religion. In this latter Sense, it +is much more modern, and I don't believe to be met with a Thousand +Years ago in any Language. + +Hor. How! Is it but within these Thousand Years that there have been +men of Bravery and Virtue? Have not the _Greeks_ and _Romans_ had great +Numbers of them? Were not the _Horatii_ and _Curiatii_ Men of Honour? + +Cleo. They never were call'd so. All Ages and most Countries have +produced Men of Virtue and Bravery; but this I do not enquire into +now: What I assert to be modern is the Phrase, the Term of Art; it is +that which the Ancients knew Nothing of; nor can you with Ten Words, +in either _Greek_ or _Latin_, express the entire Idea which is annex'd to +the Word Honour when it signifies a Principle. To be a Man of Honour, +it is not sufficient, that he, who assumes that Title, is brave in +War, and dares to fight against the Enemies of his Country; but he +must likewise be ready to engage in private Quarrels, tho' the Laws of +God and his Country forbid it. He must bear no Affront without +resenting it, nor refuse a Challenge, if it be sent to him in a proper +Manner by a Man of Honour. I make no Doubt, but this Signification of +the Word Honour is entirely Gothick, and sprung up in some of the most +ignorant Ages of Christianity. It seems to have been Invention to +influence Men, whom Religion had no Power over. All Human Creatures +have a restless Desire of mending their Condition; and in all Civil +Societies and Communions of Men there seems to be a Spirit at Work, +that, in Spight of the continual Opposition it receives from Vice and +Misfortunes, is always labouring for, and seeking after what can never +be obtain'd whilst the World stands. + +Hor. What is that pray? + +Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to +obviate every Inconveniency they meet with; and as Times discover to +them the Insufficiency of those Laws, they make others with an Intent +to enforce, mend, explain or repeal the former; till the Body of Laws +grows to such an enormous Bulk, that to understand it is a tedious +prolix Study, and the Numbers that follow and belong to the Practise +of it, come to be a Grievance almost as great as could be fear'd from +Injustice and Oppression. Nothing is more necessary than that Property +should be secured; and it is impossible but on many Occasions Men must +trust one another in the Civil Society. Now Nothing has ever been +thought to be more obligatory or a greater Tie upon Man than Religion. + +Hor. This I have often wonder'd at: Considering the Absurdities on the +Religion of the _Greeks_ and _Romans,_ the bad Examples and Immoralities +of their Deities, the ridiculous Fables of a _Charon,_ a _Styx,_ a +_Cerberus,_ &c, and the obscenity display'd in several of their +Festivals, I cannot conceive how Men could expect, that such Religions +should make Men Honest, or do any good to their Morals; and yet, which +is amazing to me, most wise men in all Ages have agreed, that, without +some Religion or other, it would be impossible to govern any +considerable Nation. However, I believe it is Fact, that it never was +done. + +Cleo. That no large Society of Men can be well govern'd without +Religion, and that there never was a Nation that had not some Worship, +and did not believe in some Deity or other, is most certain: But what +do you think is the Reason of that? + +Hor. Because Multitudes must be aw'd by Something that is terrible, as +Flames of Hell, and Fire everlasting; and it is evident, that if it +was not for the Fear of an After-Reckoning, some Men would be so +wicked, that there would be no living with them. + +Cleo. Pray, how wicked would they be? What Crimes would they commit? + +Hor. Robbing, Murdering, Ravishing. + +Cleo. And are not often here, as well as in other Nations, People +convicted of, and punished for those Crimes? + +Hor. I am satisfied, the Vulgar could not be managed without Religion +of some Sort or other; for the Fear of Futurity keeps Thousands in +Awe, who, without that Reflection, would all be guilty of those Crimes +which are now committed only by a Few. + +Cleo. This is a Surmise without any Foundation. It has been said a +Thousand Times by Divines of all Sects; but No body has ever shewn the +least Probability of its being true; and daily Experience gives us all +the Reason in the World to think the Contrary; for there are +Thousands, who, throughout the Course of their Lives, seem not to have +the least Regard to a future State, tho' they are Believers, and yet +these very People are very cautious of committing any Thing which the +Law would punish. You'll give me Leave to observe by the By, that to +believe what you say, a Man must have a worse Opinion of his Species, +than ever the Author of the _Fable of the Bees_ appears to have had yet. + +Hor. Don't mistake me: I am far from believing, that Men of Sense and +Education are to be frighten'd with those Bugbears. + +Cleo. And what I say, I don't mean of Libertines or Deist; but Men, +that to all outward Appearance are Believers, that go to Church, +receive the Sacrament, and at the Approach of Death are observed to be +really afraid of Hell. And yet of these, many are Drunkards, +Whoremasters, Adulterers, and not a Few of them betray their Trust, +rob their Country, defraud Widows and Orphans, and make wronging their +Neighbours their daily Practice. + +Hor. What Temporal Benefit can Religion be of to the Civil Society, if +it don't keep People in Awe? + +Cleo. That's another Question. We both agree, that no Nation or large +Society can be well govern'd without Religion. I ask'd you the Reason +of this: You tell me, because the Vulgar could not be kept in Awe +without it. In Reply to this, I point at a Thousand Instances, where +Religion is not of the Efficacy, and shew you withal that this End of +keeping Men in Awe is much better obtain'd by the Laws and temporal +Punishment; and that it is the Fear of them, which actually restrains +great Numbers of wicked People; I might say All, without Exception, of +whom there is any Hope or Possibility, that they can be curb'd at all, +or restrain'd by any Thing whatever: For such Reprobates as can make a +Jest of the Gallows, and are not afraid of Hanging, will laugh +likewise at Hell and defy Damnation. + +Hor. If the Reason I alledge is insufficient, pray give me a better. + +Cleo. I'll endeavour it. The First Business of all Governments, I mean +the Task which all Rulers must begin with, is, to make Men tractable +and obedient, which is not to be perform'd unless we can make them +believe, that the Instructions and Commands we give them have a plain +Tendency to the Good of every Individual, and that we say Nothing to +them, but what we know to be true. To do this effectually, Human +Nature ought to be humour'd as well as studied: Whoever therefore +takes upon him to govern a Multitude, ought to inform himself of those +Sentiments that are the natural Result of the Passions and Frailties +which every Human Creature is born with. + +Hor. I don't understand what Sentiments you speak of. + +Cleo. I'll explain my self. All Men are born with Fear; and as they +are likewise born with a Desire of Happiness and Self-Preservation, it +is natural for them to avoid Pain and every Thing that makes them +uneasy; and which, by a general Word, is call'd Evil. Fear being that +Passion which inspires us with a strong Aversion to Evil, it is very +natural to think that it will put us up on enquiring into the means to +shun it. I have told you already, in our Fifth Conversation, how this +Aversion to Evil, and Endeavour to shun it, this Principle of Fear, +would always naturally dispose Human Creatures to suspect the +Existence of an intelligent Cause that is invisible, whenever any Evil +happen'd to them, which came they knew not whence, and of which the +Author was not to be seen. If you remember what I said then, the +Reasons why no Nations can be govern'd without Religion, will be +obvious. Every Individual, whether he is a Savage, or is born in a +Civil Society, is persuaded within, that there is such an invisible +Cause; and should any Mortal contradict this, no Multitude would +believe a Word of what he said. Whereas, on the other Hand, if a Ruler +humours this Fear, and puts it out of all Doubt, that there is such an +invisible Cause, he may say of it what he pleases; and no Multitude, +that was never taught any Thing to the contrary, will ever dispute it +with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a +Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of +the invisible Cause, he is at Liberty to call it very good or very +bad. He many say of it, that it is an envious, malicious, and the most +cruel Being that can be imagin'd; that it loves Blood and delights in +Human Sacrifices: Or he may say that there are two invisible Causes; +one the Author of Good, the other of Evil; or that there are Three; or +that there is really but One, tho' seemingly there are Three, or else +that there are Fifty Thousand. The many Calamities we are liable to, +from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and +Inundations, will always make ignorant and untaught Men more prone to +believe, that the invisible Cause is a bad mischievous Being, than +that it is a good benign one; as I shew'd you then in that Fifth +Conversation. + +Hor. On this Head I own I must give up Mankind, and cannot maintain +the Excellency of Human Nature; for the absurdities in Idolatrous +Worship, that have been and are still committed by some of our own +Species, are such as no Creatures of any other could out-do them in. + +Cleo. The Protestant and the Mahometan are the only National Religions +now, that are free from Idolatry; and therefore the Absurdities in the +Worship of all the Rest are pretty much alike; at least, the +Difference in the Degrees of Mens Folly, as Idolaters, is very +inconsiderable. For how unknown soever an invisible Cause, Power, or +Being may be, that is incomprehensible, this is certain of it, that no +clear intelligible Idea can be form'd of it; and that no Figure can +describe it. All Attempts then, to represent the Deity, being equally +vain and frivolous, no One Shape or Form can be imagin'd of it, that +can justly be said to be more or less absurd than another. As to the +temporal Benefit which Religion can be of to the Civil Society, or the +Political View which Lawgivers and Governours may have in promoting +it, the chief Use of it is in Promises of Allegiance and Loyalty, and +all solemn Engagements and Asseverations, in which the invisible +Power, that, in every Country, is the Object of the Publick Worship, +is involved or appeal'd to. For these Purposes all Religions are +equally serrviceable; and the worst is better than none: For without +the belief of an invisible Cause, no Man's Word is to be relied upon, +no Vows or Protestations can be depended upon; but as soon as a Man +believes, that there is a Power somewhere, that will certainly punish +him, if he forswears himself; as soon, I say, as a Man believes this, +we have Reason to trust to his Oath; at least, it is a better Test +than any other Verbal Assurance. But what this same Person believes +further, concerning the Nature and the Essence of that Power he swears +by, the Worship it requires, or whether he conceives it in the +singular or plural Number, may be very material to himself, but the +Socicty has Nothing to do with it: Because it can make no Alteration +in the Security which his Swearing gives us. I don't deny the +Usefulness which even the worst Religion that can be, may be of to +Politicians and the Civil Society: But what I insist upon, is, that +the temporal Benefit of it, or the Contrivance of Oaths and Swearing, +could never have enter'd into the the Heads of Politician, if the Fear +of an invisible Cause had not pre-existed and been supposed to be +universal, any more than they would have contrived matrimony, if the +Desire of Procreation had not been planted in Human Nature and visible +in both Sexes. Passions don't affect us, but when they are provoked: +The Fear of Death is a Reality in our Nature: But the greatest Cowards +may, and often do, live Forty Years and longer, without being +disturb'd by it. The Fear of an invisible Cause is as real in our +Nature, as the Fear of Death; either of them may be conquer'd perhaps; +but so may Lust; and Experience teaches us, that how violent soever +the Desire of Propagating our Species may be whilst we are young, it +goes off, and is often entirely lost in old Age. When I hear a Man +say, that he never felt any Fear of an invisible Cause, that was not +owing to Education, I believe him as much as I do a young married +Woman in Health and Vigour, who tells me, that she never felt any Love +to a Man, that did not proceed from a Sense of her Duty. + +Hor. Does this Fear, this Acknowledgment of an invisible Cause, +dispose or excite men any more to the true Religion, than it does to +the grossest and most abominable Idolatry? + +Cleo. I don't say it does. But there is no Passion in Human Nature so +beneficial, that, according as it is managed, may not do Mischief as +well as good. What do you think of Love? If this Fear had not been +common to the whole Species, none could have been influenc'd by it; +the Consequence of which must have been, that Men would have rejected +the true Religion as well as the false. There is Nothing that Men may +differ in, in which they will ever be all of the same Opinion: And +abstruse Truths do often seem to be less probable than well dress'd +Fables, when they are skilfully accommodated to our Understanding, and +agreeable to our own Way of thinking. That there is but one God, the +Creator of Heaven and Earth, that is an all-wise and perfectly good +Being, without any Mixture of Evil, would have been a most rational +Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks +must have been carried on to a great Height of Perfection, before this +Truth could be penetrated into by the Light of Nature. _Plutarch_, who +was a Man of great Learning, and has in many Things display'd good +Sense and Capacity, thought it impossible, that one Being should have +been the Cause of the Whole, and was therefore of Opinion, that there +must have been Two Principles; the one to produce all the Good; and +the other all the Evil that is in the World. And Some of the greatest +men have been of this Opinion, both before and since the Promulgation +of the Gospel. But whatever Philosophers and men of Letters may have +advanced, there never was an Age or a Country where the Vulgar would +ever come into an Opinion that contradicted that Fear, which all men +are born with, of an invisible Cause, that meddles and interferes in +Human Affairs; and there is a greater Possibility, that the most +Senseless Enthusiast should make a knowing and polite Nation believe +the most incredible Falsities, or that the most odious Tyrant should +persuade them to the grossest Idolatry, than that the most artful +Politician, or the most popular Prince, should make Atheism to be +universally received among the Vulgar of any considerable State or +Kingdom, tho' there were no Temples or Priests to be seen. From all +which I would shew, that, on the one Hand, you can make no Multitudes +believe contrary to what they feel, or what contradicts a Passion +inherent in their Nature, and that, on the other, if you humour that +Passion, and allow it to be just, you may regulate it as you please. +How unanimous soever, therefore, all Rulers and Magistrates have +seem'd to be in promoting some Religion or other, the Principle of it +was not of their Invention. They found it in Man; and the Fear of an +invisible Cause being universal, if Governours had said nothing of it, +every Man in his own Breast would have found Fault with them, and had +a Superstition of his own to himself. It has often been seen, that the +most subtle Unbelievers among Politicians have been forced, for their +own Quiet, to counterfeit their Attachment to religion, when they +would a Thousand Times rather have done without it. + +Hor. It is not in the Power then, you think, of Politicians, to +contradict the Passions, or deny the Existence of them, but that, when +once they have allow'd them to be just and natural, they may guide Men +in the Indulgence of them, as they please. + +Cleo. I do so; and the Truth of this is evident likewise in another +Passion, (_viz_) that of Love, which I hinted at before; and Marriage +was not invented to make Men procreate; they had that Desire before; +but it was instituted to regulate a strong Passion, and prevent the +innumerable Mischiefs that would ensue, if Men and Women should +converse together promiscuosly, and love and leave one another as +Caprice and their unruly Fancy led them. Thus we see, that every +Legislator has regulated Matrimony in that Way, which, to the best of +his Skill, he imagin'd would be the most proper to promote the Peace +Felicity in general of Those he govern'd: And how great an Imposter +soever _Mahomet_ was, I can never believe, that he would have allow'd +his _Mussulmen_ Three or Four Wives a piece, if he had thought it +better, than one; Man should be contented with and confin'd to One +Woman; I mean better upon the Whole, more beneficial to the Civil +Society, as well in Consideration of the Climate he lived in--, as the +Nature and the Temperament of those _Arabians_ he gave his Laws to. + +Hor. But what is all this to the Origin of Honour? What Reason have +you to think it to be of Gothick Extraction? + +Cleo. My Conjecture concerning Honour, as it signifies a Principle +from which Men act, is, that it is an Invention of Politicians, to +keep Men close to their Promises and Engagements, when all other Ties +prov'd ineffectual; and the Christian Religion itself was often found +insufficient for that Purpose. + +Hor. But the Belief of an over-ruling Power, that will certainly +punish Perjury and Injustice, being common to all Religions, what +pre-eminence has the Christian over the Rest, as to the Civil Society +in Temporals? + +Cleo. It shews and insists upon the Necessity of that Belief more +amply and more emphatically than any other. Besides, the Strictness of +its Morality, and the exemplary Lives of Those who preach'd it, gain'd +vast Credit to the mysterious Part of it; and there never had been a +Doctrine or Philosophy from which it was so likely to expect, that it +would produce Honesty, mutual Love and Faithfulness in the Discharge +of all Duties and Engagements as the Christian Religion. The wisest +Moralists, before that Time, has laid the greatest Stress on the +Reasonableness of their precepts; and appeal'd to Human Understanding +for the Truth of their Opinions. But the Gospel, soaring beyond the +Reach of Reason, teaches us many Things, which no Mortal could ever +have known, unless they had been reveal'd to him; and several that +must always remain incomprehensible to finite Capacities; and this is +the Reason, that the Gospel presses and enjoins Nothing with more +Earnestness than Faith and Believing. + +Hor. But would Men be more sway'd by Things they believed only, than +they would be by those they understood? + +Cleo. All Human Creatures are sway'd and wholly govern'd by their +Passions, whatever fine Notions we may flatter our Selves with; even +those who act suitably to their Knowledge, and strictly follow the +Dictates of their Reason, are not less compell'd so to do by some +Passion or other, that sets them to Work, than others, who bid +Defiance and act contrary to Both, and whom we call Slaves to their +Passions. To love Virtue for the Beauty of it, and curb one's +Appetites because it is most reasonable so to do, are very good Things +in Theory; but whoever understands our Nature, and consults the +Practice of Human Creatures, would sooner expect from them, that they +should abstain from Vice, for Fear of Punishment, and do good, in +Hopes of being rewarded for it. + +Hor. Would you prefer that Goodness, built upon Selfishness and +Mercenary Principles, to that which proceeds from a Rectitude of +Thinking, and a real Love of Virtue and Reasonableness of Mens +Actions? + +Cleo. We can give no better Proof of our Reasonableness, than by +judging rightly. When a Man wavers in his Choice, between present +Enjoyments of Ease and Pleasure, and the Discharge of Duties that are +troublesome, he weighs what Damage or benefit will accrue to him upon +the Whole, as well from the Neglect as the Observence of the Duties +that are prescrib'd to him; and the greater the Punishment is he fears +from the Neglect, and the more transcendent the Reward is which he +hopes for from the Observance, the more reasonably he acts, when he +sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in +Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, +for Fear of being Miserable for ever, are more justifiable to Reason, +and more consonant to good Sense, than it is to do it for Nothing. + +Hor. But our Divines will tell you, that this Slavish Fear is +unacceptable, and that the Love of God ought to be the Motive of good +Actions. + +Cleo. I have Nothing against the refin'd Notions of the Love of God, +but this is not what I would now speak of. My Design was only to +prove, that the more firmly Men believe Rewards and Punishments from +an invisible Cause, and the more this Belief always influences them in +all their Actions, the closer they'll keep to Justice and all Promises +and Engagements. It is this that was always most wanted in the Civil +Society; and, before the Coming of _Christ_, Nothing had appear'd upon +Earth, from which this grand _Desideratum_, this Blessing, might so +reasonably be expected as it might from his Doctrine. In the Beginning +of Christianity, and whilst the Gospel was explain'd without any +Regard to Wordly Views, to be a Soldier was thought inconsistent with +the Profession of a Christian; but this Strictness of the +Gospel-Principles began to be disapproved of in the Second Century. +The Divines of those Days were most of them become arrant Priests, and +saw plainly, that a Religion, which would not allow its Votaries to +assist at Courts or Armies, and comply with the vain World, could +never be made National; consequently, the Clergy of it could never +acquire any considerable Power upon Earth. In Spirituals they were the +Successors of the Apostles, but in Temporals they wanted to succeed +the Pagan Priests, whose Possessions they look'd upon with wishful +Eyes; and Worldly Strength and Authority being absolutely necessary to +establish Dominion, it was agreed, that Christians might be Soldiers, +and in a just War fight with the Enemies of their Country. But +Experience soon taught them, that those Christians, whose Consciences +would suffer them to be Soldiers, and to act contrary to the Doctrine +of Peace, were not more strict Observers of other Duties; that Pride, +Avarice and Revenge ranged among them as they did among the Heathens, +and that many of them were guilty of Drunkenness and Incontinence, +Fraud and Injustice, at the same Time that they pretended to great +Zeal, and were great Sticklers for their Religion. This made it +evident, that there could be no Religion so strict, no System of +Morality so refin'd, nor Theory so well meaning, but some People might +pretend to profess and follow it, and yet be loose Livers, and wicked +in their Practice. + +Hor. Those who profess to be of a Theory, which they contradict by +their Practice, are, without Doubt, hypocrites. + +Cleo. I have more Charity than to think so. There are real Believers +that lead Wicked Lives; and Many stick not at Crimes, which they never +would have dared to commit, if the Terrors of the Divine Justice, and +the Flames of Hell, had struck their Imagination, and been before them +in the same Manner as they really believe they shall be; or if at that +Time their Fears had made the same Impression upon them, which they do +at others, when the Evil dreaded seems to be near. Things at a +Distance, tho' we are sure that they are to come, make little +Impression upon us in Comparison with those that are present and +immediately before us. This is evident in the Affair of Death: There +is No Body who does not believe, that he must die, Mr. _Asgil_ perhaps +excepted; yet it hardly ever employs People's Thoughts, even of Those +who are most terribly afraid of it whilst they are in perfect Health, +and have every Thing they like. Man is never better pleas'd than when +he is employ'd in procuring Ease and Pleasure, in thinking on his own +Worth, and mending his Condition upon Earth. Whether This is laid on +the Devil or our Attachment to the World, it is plain to me, that it +flows from Man's Nature, always to mind to Flatter, Love, and take +Delight in himself; and that he cares as little as possible ever to be +interupted in this grand Employment. As every organ, and every part of +Man, seems to be made and wisely contriv'd for the Functions of this +Life only, so his Nature prompts him, not to have any Sollicitude for +Things beyond this World. The Care of Self-Preservation we are born +with, does not extend it self beyond this Life; therefore every +Creature dreads Death as the Dissolution of its Being, the Term not to +be exceeded, the End of All. How various and unreasonable soever our +Wishes may be, and how enormous the Multiplicity of our Desires, they +terminate in Life, and all the Objects of them are on this Side the +Grave. + +Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not +to be enjoy'd but by his Heirs, and enters into Agreements that shall +be binding for a Thousand Years. + +Cleo. All the Pleasure and Satisfaction that can arise from the +Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and +Advantages we wish to our Posterity are of the same Nature with those +which we would wish to our Selves if we were to live; and what we take +Care of is, that they shall be Rich, keep their Possessions, and that +their Estates, Authority and Prerogatives shall never diminish, but +rather encrease. We look upon Posterity as the Effect of which we are +the Cause, and we reckon our Selves as it were to continue in them. + +Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise +their Lives to Fame and a lasting Reputation, sure they have Wishes +beyond the Grave. + +Cleo. Tho' a Man should stretch and carry his Ambition to the End of +the World, and desire not to be forgot as long as that stood, yet the +Pleasure that arises from the Reflection on what shall be said of him +Thousands and Thousand of Years after, can only be enjoy'd in this +Life. If a vain Coxcomb, whose Memory shall die with him, can be but +firmly persuaded, that he shall leave an eternal Name, the Reflection +may give him as much Pleasure as the greatest Hero can receive from +reflecting on what shall really render him immortal. A Man, who is not +regenerated, can have no Notion of another World, or future happiness; +therefore his Longing after it cannot be very strong. Nothing can +affect us forcibly but what strikes the Senses, or such Things which +we are conscious of within. By the Light of Nature only, we are +capable of demonstrating to our Selves the necessity of a First Cause, +a Supreme Being; but the Existence of a Deity cannot be render'd more +manifest to our Reason, than his Essence is unknown and +incomprehensible to our Understanding. + +Hor. I don't see what you drive at. + +Cleo. I am endeavouring to account for the small Effect and little +Force, which Religion, and the Belief of future Punishments, may be of +to mere Man, unassisted with the Divine Grace. The Practice of nominal +Christians is perpetually clashing with the Theory they profess. +Innumerable Sins are committed in private, which the Presence of a +Child, or the most insignificant Person, might have hinder'd, by Men +who believe God to be omniscient, and never question'd his Ubiquity. + +Hor. But pray, come to the Point, the Origin of Honour. + +Cleo. If we consider, that men are always endeavouring to mend their +Condition and render Society more happy as to this World we may easily +conceive, when it was evident that Nothing could be a Check upon Man +that was absent, or at least appear'd not to be present, how Moralists +and Politicians came to look for Something in Man himself, to keep him +in Awe. The more they examin'd into Human Nature, the more they must +have been convinced, that Man is so Selfish a Creature, that, whilst +he is at Liberty, the greatest Part of his Time will always be +bestow'd upon himself; and that whatever Fear or Revenerence he might +have for an invisible Cause, that Thought was often jostled out by +others, more nearly relating to himself. It is obvious likewise, that +he neither loves nor esteems any Thing so well as he does his own +Individual; and that here is Nothing, which he has so constantly +before his Eyes, as his own dear Self. It is highly probable, that +skilful Rulers, having made these observations for some Time, would be +tempted to try if Man could not be made an Object of Reverence to +himself. + +Hor. You have only named Love and Esteem; they alone cannot produce +Reverence by your own Maxim; how could they make a man afraid of +himself? + +Cleo. By improving upon his Dread of Shame; and this, I am persuaded, +was the Case: For as soon as it was found out, that many vicious, +quarrelsome, and undaunted Men, that fear'd neither God nor Devil, +were yet often curb'd and visibly with-held by the Fear of Shame; and +likewise that this Fear of Shame might be greatly encreas'd by an +artful Education, and be made superiour even to that of Death, they +had made a Discovery of a real Tie, that would serve many noble +Purposes in the Society. This I take to have been the Origin of +Honour, the Principle of which has its Foundation in Self-liking; and +no Art could ever have fix'd or rais'd it in any Breast, if that +Passion had not pre-existed and been predominant there. + +Hor. But, how are you sure, that this was the Work of Moralists and +Politicians, as you seem to insinuate? + +Cleo. I give those Names promiscuously to All that, having studied +Human Nature, have endeavour'd to civilize Men, and render them more +and more tractable, either for the Ease of Governours and Magistrates, +or else for the Temporal Happiness of Society in general. I think of +all Inventions of this Sort, the same which told [4] you of +Politeness, that they are the joint Labour of Many, Human Wisdom is +the Child of Time. It was not the Contrivance of one Man, nor could it +have been the Business of a few Years, to establish a Notion, by which +a rational Creature is kept in Awe for Fear of it Self, and an Idol is +set up, that shall be its own Worshiper. + +[Footnote 4: Fable of the Bees, Part. II. page 132.] + +Hor. But I deny, that in the Fear of Shame we are afraid of our +Selves. What we fear, is the judgment of others, and the ill Opinion +they will justly have of us. + +Cleo. Examine this thoroughly, and you'll find, that when we covet +Glory, or dread Infamy, it is not the good or bad Opinion of others +that affects us with Joy or Sorrow, Pleasure or Pain; but it is the +Notion we form of that Opinion of theirs, and must proceed from the +Regard and Value we have for it. If it was otherwise, the most +Shameless Fellow would suffer as much in his Mind from publick +Disgrace and Infamy, as a Man that values his Reputation. Therefore it +is the Notion we have of Things, our own Thought and Something within +our Selves, that creates the Fear of Shame: For if I have a Reason, +why I forbear to do a Thing to Day, which it is impossible should be +known before to Morrow, I must be with-held by Something that exists +already; for Nothing can act upon me the Day before it has its Being. + +Hor. The Upshot is I find, that Honour is of the same Origin with +Virtue. + +Cleo. But the Invention of Honour, as a Principle, is of a much later +Date; and I look upon it as the greater Atchievement by far. It was an +Improvement in the Art of Flattery, by which the Excellency of our +Species is raised to such a Height, that it becomes the Object of our +own Adoration, and Man is taught in good Earnest to worship himself. + +Hor. But granting you, that both Virtue and Honour are of Human +Contrivance, why do you look upon the Invention of the One to be a +greater Atchievement than that of the other? + +Cleo. Because the One is more skilfully adapted to our inward Make. +Men are better paid for their Adherence to Honour, than they are for +their Adherence to Virtue: The First requires less Self-denial; and +the Rewards they receive for that Little are not imaginary but real +and palpable. But Experience confirms what I say: The Invention of +Honour has been far more beneficial to the Civil Society than that of +Virtue, and much better answer'd the End for which they were invented. +For ever since the Notion of Honour has been receiv'd among +Christians, there have always been, in the same Number of People, +Twenty Men of real Honour, to One of real Virtue. The Reason is +obvious. The Persuasions to Virtue make no Allowances, nor have any +Allurements that are clashing with the Principle of it; whereas the +Men of Pleasure, the Passionate and the Malicious, may all in their +Turns meet with Opportunities of indulging their darling Appetites +without trespassing against the Principle of Honour. A virtuous Man +thinks himself obliged to obey the Laws of his Country; but a Man of +Honour acts from a Principle which he is bound to believe Superiour to +all Laws. Do but consider the Instinct of Sovereignty that all Men are +born with, and you'll find, that in the closest Attachment to the +Principle of Honour there are Enjoyments that are ravishing to Human +Nature. A virtuous Man expects no Acknowledgments from others; and if +they won't believe him to be virtuous, his Business is not to force +them to it; but a Man of Honour has the Liberty openly to proclaim +himself to be such, and call to an Account Every body who dares to +doubt of it: Nay, such is the inestimable Value he sets upon himself, +that he often endeavours to punish with Death the most insignificant +Trespass that's committed against him, the least Word, Look, or +Motion, if he can find but any far-fetch'd reason to suspect a Design +in it to under-value him; and of this No body is allow'd to be a Judge +but himself. The Enjoyments that arise from being virtuous are of that +Nicety, that every ordinary Capacity cannot relish them: As, without +Doubt, there is a noble Pleasure in forgiving of Injuries, to +Speculative Men that have refin'd Notions of Virtue; but it is more +Natural to resent them; and in revenging one's self, there is a +Pleasure which the meanest Understanding is capable of tasting. It is +manifest then, that there are Allurements in the Principle of Honour, +to draw in Men of the lowest Capacity, and even the vicious, which +Virtue has not. + +Hor. I can't see, how a Man can be really virtuous, who is not +likewise a Man of Honour. A Person may desire to be Honest, and have +an Aversion to Injustice, but unless he has Courage, he will not +always dare to be just, and may on many Occasions be afraid to do his +Duty. There is no Dependance to be had on a Coward, who may be bully'd +into vicious Actions, and every Moment be frighten'd from his +Principle. + +Cleo. It never was pretended, that a Man could be Virtuous and a +Coward at the same Time, since Fortitude is the very First of the Four +Cardinal Virtues. As much Courage and Intrepidity as you please; but a +virtuous Man will never display his Valour with Ostentation, where the +Laws of God and Men forbid him to make Use of it. What I would +demonstrate, is, that there are many Allowances, gross Indulgences to +Human Nature in the Principle of Honour, especially of modern Honour, +that are always exclaim'd against by the Voice of Virtue, and +diametrically opposite to the Doctrine of _Christ._ + +Hor. Yet the further we look back for these Seven or Eight Hundred +years, the more we shall find Honour and Religion blended together. + +Cleo. When Ignorance, for several Ages, had been successfully +encouraged and was designedly introduced to make Way for Credulity, +the Simplicity of the Gospel and the Doctrine of _Christ_ were turn'd +into Gaudy Foppery and vile Superstition. It was then, that the Church +of _Rome_ began openly to execute her deep-laid Plot for enslaving the +Laity. Knowing, that no Power or Authority can be established or long +maintain'd upon Earth without real Strength and Force of Arms, she +very early coax'd the Soldiery, and made all Men of Valour her Tools +by Three Maxims, that, if skilfully follow'd, will never fail of +engaging Mankind in our Favour. + +Hor. What are those, pray. + +Cleo. Indulging Some in their Vices, Humouring Others in their Folly, +and Flattering the Pride of All. The various Orders of Knighthood were +so many Bulwarks to defend the Temporals of the Church, as well +against the Encroachments of her Friends, as the Invasions of her +Enemies. It was in the Institutions of these Orders, that Pains were +taken by the grand Architects of the Church, to reconcile, in outward +Shew, the Principle of Honour with that of the Christian Religion, and +make Men stupidly believe, that the Height of Pride is not +inconsistent with the greatest Humility. In these Solemnities the +jugling Priests resolved to be kept out no where; had commonly the +greatest Share; continually blending Rites seemingly Sacred with the +Emblems of vain Glory, which made all of them an eternal Mixture of +Pomp and Superstition. + +Hor. I don't believe, that ever Any body set those Things in such a +Light besides your Self; but I see no Design, and the Priests gave +themselves a great Deal of Trouble for Nothing. + +Cleo. Yet it is certain, that, by this and other Arts, they made +themselves sure of the most dangerous Men; for by this Means the +boldest and even the most wicked became Bigots. The less Religion they +had, the more they stood in Need of the Church; and the farther they +went from God, the more closely they stuck to the Priests, whose Power +over the Laity was then the most absolute and uncontroul'd when the +Crimes of These were most flagrant and enormous. + +Hor. I believe, that among the Men of Honour Many were tainted with +Pride and Superstition at the same Time; but there were others in whom +superlative Bravery was united with the strictest Virtue. + +Cleo. All Ages have had Men of Courage, and all Ages have had Men of +Virtue; but the Examples of Those you speak of, in whom superlative +Bravery was united with the strictest Virtue, were always extremely +scarce, and are rarely to be met with, but in Legends and Romances, +the Writers of both which I take to have been the greatest Enemies to +Truth and sober Sense the World ever produc'd. I don't deny, that by +perusing them Some might have fallen in Love with Courage and Heroism, +others with Chastity and Temperance, but the Design of both was to +serve the Church of _Rome_, and with wonderful Stories to gain the +Attention of the Readers, whilst they taught Bigotry, and inured them +to believe Impossibilities. But what I intended was to point at the +People that had the greatest Hand in reconciling, to outward +Appearance, the Principle of Honour with that of the Christian +Religion, the Ages This was done in, and the Reasons for which it was +attempted. For it is certain, that by the Maxims I named, the Church +made her self sure of Those who were most to be fear'd. Do but cast +your Eyes on the childish Farces, some Popes have made great Men the +chief Actors in, and the apish Tricks they made them play, when they +found them intoxicated with Pride, and that at the same Time they were +Believers without Reserve. What Impertinence of tedious Ceremonies +have they made the greatest Princes submit to, even such as were noted +for being cholerick and impatient! What Absurdities in Dress have they +made them swallow for Ornaments and Marks of Dignity! If in all these +the Passion of Self-liking had not been highly gratify'd as well as +play'd upon, Men of Sense could never have been fond of them, nor +could they have been of that Duration; for many of them are still +remaining even in Protestant Countries, where all the Frauds of Popery +have been detected long ago; and such Veneration is paid to some of +them, that it would hardly be safe to ridicule them. It is amazing to +think, what immense Multitudes of Badges of Honour have been invented +by Popery, that are all distinct from the Rest, and yet have Something +or other to shew, that they have a Relation to Christianity. What a +vast Variety of Shapes, not resembling the Original, has the poor +Cross Cross been tortur'd into! How differently has it been placed and +represented on the Garments of Men and Women, from Head to Foot! How +inconsiderable are all other Frauds that Lay-Rogues now and then have +been secretly guilty of, if you compare them to the bare-fac'd Cheats +and impudent Forgeries, with which the Church of _Rome_ has constantly +imposed upon Mankind in a triumphant Manner! What contemptible Baubles +has that Holy Toy-shop put off in the Face of the Sun for the richest +Merchandize! She has bribed the most Selfish and penetrating +Statesmen, with empty Sounds, and Titles without Meaning. The most +resolute Warriours She has forced to desist from their Purposes, and +do her dirty Work against their own Interest. I shall say Nothing of +the Holy War; how often the Church has kindled and renew'd it, or what +a Handle She made of it to raise and establish her own Power, and to +weaken and undermine that of the Temporal Princes in Christendom. The +Authority of the Church has made the greatest Princes and most haughty +Sovereigns fall prostrate before, and pay Adoration to the vilest +Trumpery, and accept of, as Presents of inestimable Worth, despicable +Trifles, that had no Value at all but what was set upon them by the +Gigantick Impudence of the donors, and the childish Credulity of the +Receivers. the Church misled the Vulgar, and then made Money of their +Errors. There is not an Attribute of God, and hardly a Word in the +Bible, to which she gave not some Turn or other, to serve her Worldly +Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms; +and the Priests forged Apparitions to shew the Power they pretended +to, of laying Spirits, and casting out Devils. To make accused +Persons, sometimes by Ordeal, at others by single Combat, try the +Justice of their Cause, were both Arrows out of her Quiver; and it is +from the latter, that the Fashion of Duelling took its Rise. But those +single Combats at first were only fought by Persons of great Quality, +and on some considerable Quarrel, when they ask'd Leave of the +Sovereign to decide the Difference between them by Feats of Arms; +which being obtain'd, Judges of the Combat were appointed, and the +Champions enter'd the List with great Pomp, and in a very solemn +Manner. But as the Principle of Honour came to be very useful, the +Notions of it, by Degrees, were industriously spread among the +Multitude, till at last all Swords-men took it in their Heads, that +they had a right to decide their own Quarrels, without asking any +Body's Leave. Two Hundred Years ago---- + +Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of +Importance requires my Presence. It is an Appointment which I had +entirely forgot when I came hither. I am sure I have been staid for +this Half Hour. + +Cleo. Pray, _Horatio_, make no Apologies. There is no Company I love +better than I do yours when you are at Leisure; but---- + +Hor. You don't stir out I know; I shall be back again in Two Hours +Time. + +Cleo. And I shall be at Home for No body but your Self. + + + + +The Second Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. I Believe I am within my Time. + +Cleo. By above Ten Minutes. + +Hor. When I came back in the Chair, I was thinking how artfully, all +this Afternoon, you avoided saying any Thing of Honour, as it relates +to the Fair Sex. Their Honour, you know, consists in their Chastity, +which is a real Virtue in your own Sense, not to be practis'd without +palpable Self-denial. To make a Vow of perpetual Virginity, and to be +resolute enough, never to break it, is a Task not to be perform'd +without the utmost Mortification to Flesh and Blood, especially in +handsome clever Women that seem to be made for Love, as you and I have +seen a great many in the Nunneries in _Flanders_. Self-liking or Pride +have Nothing to do there; for the more powerfully that Passion +operates in either Men or Women, the less Inclination they'll shew to +be mew'd up in a Cloyster, where they can have None but their own Sex +to converse with. + +Cleo. The Reason why I said Nothing of Honour as it relates to the +fair Sex, was because we had spoke of it already in a former +Conversation; by the same Token, that I told you then, that [5] _the +Word Honour, I mean, the Sence of it, was very whimsical, and the +Difference in the Signification so prodigious, according as the +Attribute was either applied to a Man, or to a Woman, that neither +shall forfeit their Honour, tho' each should be guilty, and openly +boast of what would be the other's greatest Shame._ + +[Footnote 5: Fable of the Bees, part II. page 128.] + +Hor. I remember it, and it is true. Gallantry with Women, is no +Discredit to the Men, any more than Want of Courage is a Reproach to +the Ladies. But do you think this is an Answer to what I said? + +Cleo. It is an Answer to your Charge against me of making Use of an +Artifice, which, I declare to you, never enter'd into my Head. That +the Honour of Women in general, is allow'd to consist in their +Chastity, is very true; the Words themselves have been made Use of as +Synonimous even among the Ancients: But this, strictly speaking, ought +only to be understood of Worldly Women, who act from Political Views, +and at best from a Principle of Heathen Virtue. But the Women you +speak of among the Christians, who, having vow'd a perpetual +Virginity, debar themselves from sensual Pleasures, must be set on, +and animated by a higher Principle than that of Honour. Those who can +voluntarily make this Vow in good Humour and Prosperity, as well as +Health and Vigour, and keep it with Strictness, tho' it is in their +Power to break it, have, I own with you, a Task to perform, than which +Nothing can be more mortifying to Flesh and Blood. Self-liking or +Pride, as you say, have Nothing to do there. But where are these Women +to be found? + +Hor. I told you; in the Religious Houses. + +Cleo. I don't believe there is one in a Thousand that answers the +Character you gave of them. Most Nuns are made whilst they are very +young, and under the Tuition of others; and oftner by Compulsion than +their own Choice. + +Hor. But there are Women grown, who take the Veil voluntarily, when +they are at their own Disposal. + +Cleo. Not many, who have not some substantial Reason or other for it, +that has no Relation to Piety or Devotion; such as the Want of a +Portion suitable to their Quality; Disappointments or other +Misfortunes in the World. But to come to the Point. There are but two +Things which, in Celibacy, can make Men or Women, in Youth and Health, +strictly comply with the Rules of Chastity; and these are Religion, +and the Fear of Shame. Good Christians, that are wholly sway'd by the +Sense of a Religious Duty, must be supernaturally assisted, and are +Proof against all Temptations. But These have always been very scarce, +and there are no Numbers of them any where, that one can readily go +to. It would perhaps be an odious Disquisition, whether, among all the +young and middle-aged Women who lead a Monastick Life, and are +secluded from the World, there are Any that have, abstract from all +other Motives, Religion enough to secure them from the Frailty of the +Flesh, if they had an Opportunity to gratify it to their Liking with +Impunity. This is certain, that their Superiors, and Those under whose +Care these Nuns are, seem not to entertain that Opinion of the +Generality of them. They always keep them lock'd up and barr'd; suffer +no Men to converse with them even in Publick, but where there are +Grates between them, and not even then within Reach of one another: +And tho' hardly a Male Creature of any Kind is allow'd to come near +them, yet they are ever suspicious of them, pry into their most Secret +Thoughts, and keep constantly a watchful Eye over them. + +Hor. Don't you think this must be a great Mortification to young +Women? + +Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which +was the Thing you spoke of. The Mortifitation which they feel is like +that of Vagabonds in a Work-House: There is no Virtue in the +Confinement of either. Both are dissatisfied, without Doubt, but it is +because they are not employ'd to their Liking; and what they grieve +at, is, that they can't help themselves. But there are Thousands of +vain Women, whom no Thoughts of Futurity ever made any Impression +upon, that lead single Lives by Choice, and are at the same Time +careful of their Honour to the greatest Nicety, in the Midst of +Temptations, gay sprightly Women, of amorous Complexions, that can +deny a passionate, deserving Lover, whose Person they approve of and +admire, when they are alone with him in the dark; and all this from no +better Principle than the Fear of Shame, which has its Foundation in +Self-liking, and is so manifesty derived from that and no other +Passion. You and I are acquainted with Women, that have refused +Honourable Matches with the Men they loved, and with whom they might +have been Happy, if they themselves had been less intoxicated with +Vanity. + +Hor. But when a Woman can marry, and be maintain'd suitably to her +Quality, and she refuses a Man upon no other Score, than that his +Fortune, or his Estate, are not equal to her unreasonable Desires, the +Passion she acts from is Covetousness. + +Cleo. Would you call a Woman covetous, who visibly takes Delight in +Lavishness, and never shew'd any Value for Money when She had it: One +that would not have a Shilling left at the Year's End, tho' she had +Fifty Thousand Pounds coming in? All Women consult not what is +befitting their Quality: What many of them want is to be maintain'd +suitably to their Merit, their own Worth, which with great Sincerity +they think inestimable and which consequently no Price can be equal +to. The Motive therefore of these Women is no other, than what I have +call'd it, their Vanity, the undoubted Offspring of Self-liking, a +palpable Excess, an extravagant Degree of the Passion, that is able to +stifle the loudest Calls of Nature, and with a high Hand triumphs over +all other Appetites and Inclinations. What Sort of Education now do +you think the fittest to furnish and fill young Ladies with this high +Esteem for themselves and their Reputation, which, whilst it subsists +and reigns in them, is an ever-watchful and incorruptible Guardian of +their Honour? Would you mortify or flatter; lessen or increase in them +the Passion of Self-liking, in order to preserve their Chastity? In +short, which of the Two is it, you would stir up and cultivate in them +if you could, Humility or Pride? + +Hor. I should not try to make them Humble, I own: And now I remember, +that in our Third Conversation, speaking of raising the Principle +Honour in both Sexes, you gave some plausible Reasons why [6] Pride +should be more encourag'd in Women than in Men. So much for the +Ladies. I shall now be glad to hear what you have to add further +concerning Honour, as it relates to Men only, and requires Courage. +When I took the Freedom to interupt you, you was saying Something of +Two Hundred Years ago. + +[Footnote 6: Fable of the Bees part II. p. 126.] + +Cleo. I was then going to put you in Mind, that Two Hundred Years ago +and upward, as all Gentlemen were train'd up to Arms, the Notions of +Honour were of great Use to them; and it was manifest, that never any +Thing had been invented before, that was half so effectual to create +artificial Courage among Military Men. For which Reason it was the +Interest of all politicians, among the Clergy, as well as the Laity, +to cultivate these Notions of Honour with the utmost Care, and leave +no stone unturn'd to make Every body believe the Existence and Reality +of such a Principle; not among Mechanicks, or any of the Vulgar, but +in Persons of high Birth, Knights, and others of Heroick Spirit and +exalted Nature. I can easily imagine, how, in a credulous, ignorant +Age, this might be swallow'd and generally receiv'd for Truth; nor is +it more difficult to conceive, how illiterate Men and rude Warriours, +altogether unacquainted with Human Nature, should be so far imposed +upon by such Assertions, as to be fully persuaded, that they were +really posses'd of; and actually animated by such a Principle, +constantly ascribing to the Force and Influence of it every Effort and +Suggestion they felt from the Passion of Self-liking. The Idol it self +was finely dress'd up, made a beautiful Figure, and the Worship of it +seem'd to require Nothing, that was not highly commendable and most +beneficial to Society. Those who pretended to pay their Adoration to +it, and to be true Votaries of Honour, had a hard Task to perform. +They were to be Brave and yet Courteous, Just, Loyal, and the +Protectors of Innocence against Malice and Oppression. They were to be +the profess'd Guardians of the Fair; and chaste, as well as profound +Admirers of the Sex: But above all, they were to be Stanch to the +Church, implicite Believers, zealous Champions of the Christian Faith, +and implacable Enemies to all Infidels and Hereticks. + +Hor. I believe, that between Two and Three Hundred Years ago, Bigotry +was at the greatest Height. + +Cleo. The Church of _Rome_ had, long before that Time, gain'd such an +Ascendant over the Laity, that Men of the highest Quality stood in Awe +of the least Parish-Priest. This made Superstition fashionable; and +the most resolute Heroes were not ashamed to pay a blind Veneration to +every Thing which the Clergy was pleased to call Sacred. Men had an +entire Confidence in the Pope's Power; his blessing of Swords, +Armours, Colours and Standards; and No body doubted of the Influence, +which Saints and Angels had upon Earth, the miraculous Virtue of +Relicks, the Reality of Witches and Enchantments, the Black Art, or +that Men might be made invulnerable. + +Hor. But the Ignorance of those Days notwithstanding, you believe, +that there were Men of that strict Honour, you have been speaking of. + +Cleo. Men of Honour, I told you, were required and supposed to be +possess'd of those Qualities; and I believe, that several endeavour'd +to be, and some actually were such, as far as Human Frailty would let +them; but I believe likewise, that there were others, who gain'd the +Title, by their Undauntedness only, and had but a small Stock of any +other Virtue besides; and that the Number of these was always far the +greatest. Courage and Intrepidity always were, and ever will be the +grand Characteristick of a Man of Honour: It is this Part of the +Character only, which it is always in our Power to demonstrate. The +best Friend a King has, may want an Opportunity to shew his Loyalty: +So a Man may be just and chaste, and yet not be able to convince the +World that he is so; but he may pick a Quarrel, and shew, that he +dares to Fight when he pleases, especially if he converses with Men of +the Sword. Where the Principle of Honour was in high Esteem, Vanity +and Impatience must have always prompted the most proud and forward to +seek after Opportunities of Signalizing themselves, in order to be +stiled Men of Honour. This would naturally occasion Quarrelling and +Fighting, as it did and had frequently done before the Time I speak +of. As Duelling was made a Fashion, the Point of Honour became, of +Course, a common Topick of Discourse among the best bred Men: By this +Means the Rules for Quarrelling and Ponctilio in Behaviour, which at +first were very uncertain and precarious, came to be better +understood, and refin'd upon from Time to Time, till, in the Beginning +of the last Century, the Sence of Honour was arrived to such a Degree +of Nicety all over _Europe_, especially in _France_, that barely looking +upon a Man was often taken for an Affront. The Custom of Duelling, by +this, was become to universal in that Kingdom, that the Judges +themselves thought it dishonourable to refuse a Challenge. _Henry_ IVth. +seeing the best Blood of France so often sacrific'd to this Idol, +endeavour'd to put a Stop to it, but was not able; and the several +Edicts made in 1602 and 1609 were fruitless. The Resolutions of +Parliament likewise, made in the Reign of _Lewis_ XIIIth. were as +ineffectual: the First Check that was given to Duelling, was in the +Minority of _Lewis_ XIVth, and from the Method by which it was prevented +at last, it is evident, that Honour is an Idol, by Human Contrivance, +rais'd on the Basis of Human Pride. + +Hor. The Method by which a Stop was put to it, was strictly to punish +and never to pardon Any that either sent or accepted of Challenges, +whether they fought or not. + +Cleo. This was not trusted to only. An Edict was publish'd in the Year +1651, by which Courts of Honour were erected throughout the Kingdom, +with Gentlemen Commissioners in every Bailiwick, that were to have +Advice of, and immediately to interpose in all Differences that might +arise between Gentlemen. The Difficulty they labour'd under was, that +they would abolish the Custom of Duelling without parting with the +Notions of Honour; destroying of which must have been certain Ruin to +a warlike Nation, that once had received them; and therefore they +never design'd, that the Worship of the Idol should cease, but they +only try'd, whether it was not to be satisfied with less valuable +Victims, and other Sacrifices besides human Blood. In the Year 1653, +_Lewis_ XIV. set forth another Declaration against Duels; in which +having made some Additions to his former Edict, he commands the +Marshals of _France_ to draw up a Regulation touching the Satisfactions +and Reparations of Honour, which they should think necessary for the +several Sorts of Offences. This Order was immediately obey'd, and +nineteen Articles were drawn up and publish'd accordingly. In these, +calling a Man Fool, Coward, or the Like, was punish'd with a Month's +Imprisonment; and after being released, the Offender was to declare to +the Party so offended, that he had wrongfully and impertinently +injur'd him by outragious Words, which he own'd to be false, and ask'd +him to forgive. Giving one the Lie, or threatning to beat him, was two +Month's Imprisonment, and the Submission to be made afterwards yet +more humble than the foregoing. For Blows, as striking with the Hand, +and other Injuries of the same Nature, the Offender was to lye in +Prison Six Months, unless, at the Request of the offended, half of +that Time was chang'd into a pecuniary Mulct, that might not be under +Fifteen Hundred Livres, to be paid before he was set at Liberty, for +the Use of the Nearest Hospital to the Abode of the offended; after +which, the Offender was to submit to the same Blows from the offended, +and to declare by Word of Mouth, and in Writing, that he had struck +him in a Brutish Manner, and beg'd him to pardon and forget that +Offence. + +Hor. What Mortal could submit to such Condescensions? + +Cleo. For Caning, or Blows given with a Stick, the Punishment was +still more severe; and the Offender was to beg pardon upon his Knees. + +Hor. I should have no great Opinion of a Man's Honour, who would not +chuse to Die rather than comply with such Demands. + +Cleo. Several thought as you do, and were hang'd for their Pains. But +what Need a Man come to those Extremes, when he could have +Satisfaction for any real Offence that might provoke him? For the +Articles took Notice of, and made ample Provisions against all Manner +of Injuries, from the most trifling Offences to the highest Outrages, +and were very severe against all those that should refuse to submit to +the Penalties imposed. The Marshals of _France_ remain'd the Supreme +Judges in all these Matters; and under them acted the Governours and +Lieutenants General of Provinces, in whose Absence the Gentlemen +Commissioners in every Bailiwick, having Power to call the Officers of +Justice to their Assistance, were to take all provisional Care +imaginable; so that no Lawyers or Mechanicks had a Hand in composing +any Differences concerning the Point of Honour. + +Hor. All these Things, we'll say, are wisely contriv'd; but in +complaining first there is a meanness which a Man of Honour cannot +stoop to. + +Cleo. That the Instinct of Sovereignty will always bid Men revenge +their own Wrongs, and do Justice to themselves, is certain. But I +wanted, to shew you the Equivalent, that wise Men substituted in the +Room of Dueling, and which Men of unqueston'd Honour took up with. The +Scheme was contrived by Men of tried Valour, whose Example is always +of great Weight: Besides, from the Nature of the Remedies that were +applied to the Evil, it must always follow, that those who had given +the greatest Proofs of their Courage, would be the most ready to +subscribe to those Articles. + +Hor. In our last Conversation but one you told me, that [7] all Laws +pointed at, and tally'd with some Frailty or Passion in our Nature; +pray, what is it that these Laws of Honour tally with? + +[Footnote 7: Fable of the Bees, part II. page 318.] + +Cleo. It is self-evident, that they point at Self-liking and the +Instinct of Sovereignty. But what is singular in these Laws is, that +in their Operation they are the reverse of all others. + +Hor. I don't understand you. + +Cleo. All other Precepts and Commandments are visibly labouring to +restrain the Passions, and cure the Imperfections of our Nature; but +these Regulations of Honour are endeavouring to prevent Mischief, by +soothing and flattering the Frailties they point at. In Offences +against a Man's Honour, Pardon is not ask'd of God or the King, but of +him who receiv'd the Affront. It is he, therefore, whom all the +Address and Homage are paid to: He is the Idol that is kneel'd to, and +the only Sovereign that can forgive the Trespasses committed against +himself. The Punishment of the first Aggressor, you see, is altogether +a Compliment to the Person offended, whose Wrath the Law is so far +from blaming, that it justifies it, and gives him an Opportunity of +indulging it by the Indignity it puts upon the Offender. The real +Mischief is not apprehended from the Offender, but the Person +offended; and therefore it is him, whom the Law coaxes and wheedles +into good Humour, by offering him a Reparation that shall be equally +honourable with what he would chuse, tho' less prejudicial to the +Society. What the Law promises is a Tribute to the same Passion which +he wants to gratify, a Sacrifice to the Idol which he himself adores. +Should Any one personate these Laws, and, representing the Sentiments +on those who made them, speak to a Man of Honour, who had receiv'd an +Affront, an Officer of the Guards, we'll say, who had been call'd Fool +by his Equal, the Purport of the Discourse would be this: You are very +much in the Right, Sir, to be highly incensed against the Man who +dared to call you Fool, you that are a Man of Honour, to whom, as +such, the whole World ought to pay the highest Esteem. You have not +only an undoubted Right to do your Self justice, and revenge the +Affront that has been given you; but there is likewise such a +Necessity of your resenting it, that if you could tamely put up the +Injury you have receiv'd, and neglect demanding Satisfaction, you +would deserve to be branded with Ignominy, and all Men of Honour would +justly refuse ever to converse with you for the future. But the +Person, whom you have this Affair with, being likewise a Man of +Honour, it is greatly to be fear'd, that upon your demanding +Satisfaction of him, a Battle will ensue, which, between two Persons +who value their Honours a Thousand Times more than their Lives, will +probably be fatal to one, if not to both; you are therefore earnestly +desired by the King himself, that for his Sake you would make some +Alteration in the Manner of taking that Satisfaction which you ought +to receive; and the Marshals of _France_ have not only given it under +their Hands, that the Equivalents, which they have proposed for +Fighting, will be as entire a Reparation to your Honour as can be +obtain'd by Arms; but moreover they have promised and engaged their +Honours, that in Cases of Affronts they will take up and content +themselves with the same Equivalents, and on all Occasions submit to +the same Regulations, which you are now desired to follow. And that it +may appear, how highly reasonable this Request is; you are likewise +desired to take the following Remonstrance into your Consideration: +That the Valour and Steadiness of Men of Honour: are the grand Support +of all States and Kingdoms, is a Truth not to be denied; and that not +only the Peace and Tranquility, and all the Blessings we enjoy, but +likewise the King's Crown and Safety would be precarious without them, +is as unquestionable. For this Reason all wise Princes, Magistrates +and Governours, will ever take all imaginable Care, on the one Hand, +to cultivate and encourage the most noble Principle of Honour, and, on +the other, to encrease the Numbers of the worthy Posessors of it, by +favouring and on all Occasions shewing them the most tender Affection, +as well as highest Esteem. It is easy then to be imagin'd, that a +Monarch, who loves his People, and has the Interest of his Nation at +Heart, must be sensibly afflicted to see it become a common Practice +for such valuable Men to destroy one another, and behold that Bravery +and Spirit, which should only be made Use of against the Enemies of +the Country, hourly employ'd and lavish'd away in private Quarrels, +that can have no other Tendency that the weakening of the Kingdom, and +which, if suffer'd to go on, must compleat its Ruin. + +Hor. You make these Laws speak very notably. + +Cleo. I have said Nothing but what is certainly imply'd in them. Every +Man in _France_ knew, that the chief Motive of all those Edicts against +Duelling, was the Loss of the brave Men that was sustain'd by that +Custom. The Sinfulness of it was the least Consideration. + +Hor. There, I believe, you wrong them, for I have seen some of these +Edicts, where Duelling is call'd an Antichristian Practice, which God +was highly offended at. + +Cleo. In wording of the Edicts, indeed, some such Thing was put in for +Form's Sake; but the Regulations themselves, by which the Men of +Honour were to walk, were openly Antichristian; and in some Cases, +instead of Teaching Men to forgive those that had trespas'd against +them, they obliged and forced the Offended to shew their Resentment, +tho' they would rather not, and desired to be excused. + +Hor. Where the Affront was very heinous, I know what you say is true. +But you set these Things in a strange Light. I can make the same +Glosses upon our Laws, which oblige me to prosecute a Man that has +robb'd me, if I can catch him, whether I will or not; and he shall be +hang'd, tho' I forgive him the Injury, and even would beg his Life. + +Cleo. There is a vast Difference between the two Cases, a Robbery, and +an Affront: No body hinders you from forgiving a Man that robb'd you; +but notwithstanding your pardoning him, he is punish'd for acting +against the Laws; therefore his Offence is against the King, who is +the Guardian and Superintendant of them. And No body but the King can +pardon the Trespasses that are committed against his Crown and +Dignity. Whoever robs you, must be hang'd, because he robb'd, not +because he robb'd YOU in particular: Tho' you are bound to prosecute +him for Robbing you, yet the Injury is reckon'd as done to the +Publick; and you become a Criminal your Self, if you connive at his +Escape, tho' he restor'd to you what he had robb'd you of. But in the +Case of an Affront the Injury is reckon'd to be done to him only who +receiv'd it. His Anger, as I said before, is thought to be just, and +his Resentment reasonable, till an ample Satisfaction be made him; +therefore it is He who is to be appeas'd, and He only who is to be +applied to. The Laws that were compiled by the Marshals of _France_, +don't pretend to mend the Heart, and lay no greater Restraint on the +Spirit of Revenge, than Matrimony does on the Desire of Procreation; +on the Contrary, they flatter the Frailty, and are administring to the +Haughtiness of the offended: They are so far from denying him his +Demands, or refusing to give him Satisfaction for the Affront, that +they appoint it by Authority; in the ordering of which they make such +ample Provisions for the Gratification of his Pride, as no reasonable +Man could ever think of without blushing. The only Thing they oblige +him to is, that he shall take the Satisfaction in such a Manner, as +shall be most safe to himself, and least detrimental to the Publick. +Now if you will consider first, that those who made these Regulations +were Men of undoubted Honour, who hourly feeling the Force of it +within themselves, were perfectly well acquainted with the Principle +which it is built upon; and secondly, that the profound Humility of +the Offender, and his asking Pardon of the offended, are two main +Points in the repairing of Honour, necessary _postulata_, without which +those knowing Judges thought it impossible, that an Affront could be +forgiven: If, I say, you'll consider these two Things, you'll see +plainly, what Passion in Human Nature it is, which those Laws of +Honour tally'd with, and likewise that it is true, what I have +asserted of them, that instead of reproving, curbing, or diminishing +the Frailty that is offensive, which seems to be the Intention of all +other Laws, their Aim is to prevent Mischief and do Service to the +Civil Society, by approving of, cherishing, and indulging that very +Passion, from which the Evil they would prevent can only proceed. + +Hor. You think those Regulations were effectual, and yet you seem to +dislike them. + +Cleo. I dislike them because they are destructive to Religion; and if +a Minister of the Gospel was to dissuade and deter Men from Duelling +he would do it in quite another Manner. By a Minister of the Gospel I +don't mean a Philosophizing Divine, or a polite Preacher, but a +sincere Follower of the Apostles, a down-right Christian. He would, in +the First Place, insist upon it, that Forgiving of Injuries was a +Christian Duty never to be dispens'd with; because it is made the +Condition on which we are taught to beg Pardon for our own Offences. In +the Second, he would demonstrate that no Man is ever to revenge +himself, how highly and how atrociously soever he might have been +injured. If ever he heard of a Man's sending a Challenge for having +been call'd Fool, or other verbal Injuries, he would reprove his +Frowardness and Want of Temper, for resenting such Trifles as the Law +of his Country thought it not worthy to take Notice of. He would +appeal to his Reason, and ask him, whether he could think, that the +Affront he complain'd of, was a sufficient Cause to take away a Man's +Life. He would represent to him the Heinousnesss of Murder, God's +express Command against it; his Justice, his Wrath, his Vengeance when +provok'd. But if all these could not divert the Dueller from his +Purpose, he would attack his stubborn Heart in its inmost Recesses, +and forget Nothing of what I told you on the Subject in our Second and +Third Conversation. He would recommend to him the Fable of the _Bees_, +and, like that, he'd dissect and lay open to him the Principle of +Honour, and shew him, how diametrically opposite the Worship of that +Idol was to the Christian Religion; the First consisting in openly +cherishing and feeding that very Frailty in our Nature, which the +latter strictly commands us with all our Might to conquer and destroy. +Having convinced him of the substantial Difference and Contrariety +between these Two Principles, he would display to him, on the one +Hand, the Vanity of Earthly Glory, and the Folly of Coveting the +Applause of a Sinful World; and, on the other, the Certainty of a +Future State, and the Transcendency of everlasting Happiness over +every Thing that is perishable. From such Remonstrances as these the +good, pious Man would take an Opportunity of exhorting him to a +Christian Self-denial, and the Practice of real Virtue, and he would +earnestly endeavour to make him sensible of the Peace of Conscience +and solid Comforts that are to be found in Meekness and Humility, +Patience, and an entire Resignation to the Will of God. + +Hor. How long, pray, do you intend to go on with this Cant? + +Cleo. If I am to personate a Christian Divine, who is a sincere +Believer, you must give me Leave to speak his Language. + +Hor. But if a Man had really such an Affair upon his Hands, and he +knew the Person, he had to do with, to be a resolute Man that +understood the Sword, do you think he would have Patience or be at +Leisure to hearken to all that puritanical Stuff, which you have been +heaping together? Do you think (for that is the Point) it would have +any Influence over his Actions? + +Cleo. If he believ'd the Gospel, and consequently future Rewards and +Punishments, and he likewise acted consistently with what he believ'd, +it would put an entire Stop to all, and it would certainly hinder him +from fending or accepting of Challenges, or ever engaging in any Thing +relating to a Duel. + +Hor. Pray now, among all the Gentlemen of your Acquaintance, and such +as you your Self should care to converse with, how many are there, do +you think, on whom the Thoughts of Religion would have that Effect? + +Cleo. A great many, I hope. + +Hor. You can hardly forbear laughing, I see, when you say it; and I am +sure, you your Self would have no Value for a Man whom you should see +tamely put up a gross Affront: Nay, I have seen and heard Parsons and +Bishops themselves laugh at, and speak with Contempt of pretended +Gentlemen, that had suffer'd themselves to be ill treated without +resenting it. + +Cleo. What you say of my self, I own to be true; and I believe the +same of others, Clergymen as well as Laymen. But the Reason why Men, +who bear Affronts with Patience, Are so generally despised is, because +Every body imagines, that their Forbearance does not proceed from a +Motive of Religion, but a Principle of Cowardice. What chiefly induces +us to believe this, is the Knowledge we have of our selves: We are +conscious within of the little Power which Christianity has over our +Hearts, and the small Influence it has over our Actions. Finding our +own Incapacity of subduing strong Passions, but by the Help of others +that are more violent, we judge of others in the same Manner: And +therefore when we see a vain, worldly Man gain such a Conquest over +his known and well establish'd Pride, we presently suspect it to be a +Sacrifice which he makes to his Fear; not the Fear of God, or +Punishment in another World, but the Fear of Death, the strongest +Passion in our Nature, the Fear that his Adversary, the Man who has +affronted him, will kill him, if he fights him. What confirms us in +this Opinion is, that Poltrons shew no greater Piety or Devotion than +other People, but live as voluptuously and indulge their Pleasures as +much, at least, as any other of the _beau monde_. Whereas a good +Christian is all of a Piece; his Life is uniform; and whoever should +scruple to send or to accept of a Challenge for the Love of God, or +but from a Fear of his Vengeance, depend upon it, he would have that +same Fear before his Eyes on other Occasions likewise: And it is +impossible that a Religious Principle, which is once of that Force, +that it can make a Man chuse to be despis'd by the World, rather than +he would offend God, should not only not be conspicuous throughout his +Behaviour, but likewise never influences the Rest of his Actions at +any other Time. + +Hor. From all this it is very plain, that there are very few sincere +Christians. + +Cleo. I don't think so, as to Faith and Theory; and I am persuaded, +that there are great Numbers in all Christian Countries, who sincerely +believe the Bible to be the Word of God, and the old as well as new +Testament to be a Revelation from Heaven: But as to Works and Practice +I am of your Opinion; and I not only believe, that there are very few +sincere and real Christians in their Lives and Conversation, for that +is a difficult Task, but I believe likewise, that there are very Few +who are sincere in endeavouring to be so, or even in desiring to be +real Christians. But this is no Argument against Christianity, or the +Reasonableness of its Doctrine. + +Hor. I don't say it is. But as the Principle of Honour, whatever +Origin it had, teaches Men to be just in all their Dealings, and true +to their Engagements, and there are considerable Numbers in every +civiliz'd Nation, who really take Delight in this Principle, and in +all their Actions are sway'd and govern'd by it, must you not allow, +that such a Principle, let it be owing to Education, to Flattery, to +Pride, or what you please, is more useful to Society than the best +Doctrine in the World, which None can live up to, and but Few +endeavour to follow? + +Cleo. Tho' those who are deem'd to be Men of Honour, are far from +being all really virtuous, yet I can't disprove, that the Principle of +Honour, such as it is, does not fully as much Good to Society as +Christianity, as it is practised; I say, to Society, and only in +respect to Temporals; but it is altogether destructive as to another +World: And as the greatest Happiness upon Earth to a good Christian, +is a firm Belief, and well grounded Hope, that he shall be Happy in +Heaven, so a Man who believes the Gospel, and pretends to value +everlasting Happiness beyond any Thing of shorter Duration, must act +inconsistently with himself unless he adheres to the Precepts of +Christianity, and at the same Time explodes the Principle of Honour, +which is the very Reverse of it. + +Hor. I own, that in the Light you have put them, they seem to be, as +you say, diametrically opposite. + +Cleo. You see, that those who act from a Principle of Religion, fairly +attack the Heart, and would abolish Duelling and all other Mischief, +by restraining, conquering, and destroying of Pride, Anger, and the +Spirit of Revenge; but these Passions are so necessary to Society for +the Advancement of Dominion and worldly Glory, that the Great and +Ambitious could not do without them in a Warlike Nation. Those who +compiled in _France_ the Regulations we have been speaking of, were well +aware of this: They judged from what they felt within, and knew full +well, that take away Pride, and you spoil the Soldier; for it is as +impossible to strip a Man of that Passion, and preserve in him his +Principle of Honour, as you can leave him his Bed after you have taken +away the Feathers. A peaceful Disposition and Humility are not +Qualities more promising in the Day of Battle, than a contrite Heart +an broken Spirit are Preparatives for Fighting. In these Regulations, +so often mention'd, it is plainly to be seen, what Pains and Care were +taken, not to arraign, or lay the least Blame upon the Principle of +Honour, tho' the Kingdom groan'd under a Calamity which visibly arose +from, and could be the Effect of no other Cause than that very +Principle. + +Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of +Custom; and therefore the Marshals of _France_ were in the Right not to +depreciate or run the least Risque of destroying or lessening the +Principle of Honour, which, I am confident, has been a greater Tie +upon Men than any Religion whatever. + +Cleo. It is impossible that there should be a greater Tie, a stronger +Barrier against Injustice, than the Christian Religion, where it is +sincerely believ'd, and Men live up to that Belief. But if you mean, +that the Number of Men, who have stuck to the Principle of Honour, and +strictly follow'd the Dictates of it, has been greater than that of +Christians, who, with equal Strictness, have obey'd the Precepts of the +Gospel; if, I say, you mean this, I don't know how to contradict you. +But I thought, that I had given you a very good Reason for that, when +I shew'd you, that in the Notions of Honour there are many Allurements +to draw-in vain worldly Men, which the Christian Religion has not; and +that the Severity of this is more mortifying and disagreable to Human +Nature, than the Self-denial which is required in the other. There are +other Reasons besides, which I have likewise hinted at more than once. +A Man may believe the Torments of Hell, and stand in great Dread of +them, whilst they are the Object of his serious Reflection; but he +does not always think of them, nor will they always make the same +Impression upon him, when he does. But in worshiping Honour, a Man +adores himself, which is ever dear to him, never absent, never out of +Sight. A Man is easily induced to reverence what he loves so entirely. + +Hor. The Fear of Shame cannot restrain Men in Things that are done in +Secret, and can never be known. Men of Honour are true to their Trust, +where it is impossible they should be discover'd. + +Cleo. That is not universally true; tho', without doubt, there are +many such. The grand Characteristick of a Man of Honour, at least of +Modern Honour, is, that he takes no Affront without resenting it, and +dares fight Any body without Exception; and such there are that have +not common Honesty, and are noted Sharpers. Besides, by Education and +conversing constantly with Men of Honour, and some of real Honour and +Probity, Persons may contract a strong Aversion to every Thing that is +dishonourable. The most effectual method to breed Men of Honour, is to +inspire them with lofty and romantick Sentiments concerning the +Excellency of their Nature, and the superlative Merit there is in +being a Man of Honour. The higher you can raise a Man's Pride, the +more refin'd you may render his Notions of Honour. + +Hon. The Substance of this you have said twenty Times; but I don't +understand your adoring of one's self. + +Cleo. I'll endeavour to explain it to you. I am acquainted with Men of +Honour, who seem to have a very slender Belief, if any, of future +Rewards and Punishiments, and whom yet I believe to be very just Men. +Of these there are several, whom I could entirely confide in, and +whose Words I would much rather take in Business of Moment than any +Bishop's, whom I know Nothing of. What is it that keeps these Men in +Awe? What keeps them true to their Word, and steady to their +Engagements, tho' they should be Losers by it? + +Hor. I don't know any Thing but the Principle of Honour, that is +deeply rooted in them. + +Cleo. Still the Thing, whatever it be, which a Man loves, fears, +esteems, and consequently reverences, is not without, but within +himself. The Object then of Reverence, and the Worshiper, who pays it, +meeting and remaining in the same Person, maynot such a Person be +justly said to adore himself: Nay, it seems to be the common Opinion, +that this is true; for unless some Sort of Divinity was supposed, to +reside in Men of Honour, their affirming and denying Things upon that +Principle could never be thought an Equivalent for an Oath, as to Some +it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, +is it not a Kind of Swearing by himself, as others do by God? If it +was not so, and there was supposed to be the least Danger, that Men, +endued with the Principle of Honour, could deceive or prevaricate, I +would fain know, why it should be binding and acquiesc'd in. + +Hor. You may say the same of the Quakers; and that there must be +supposed to be some Divinity in them, that their solemn Affirmation +should be thought equivalent to an Oath. + +Cleo. That's quite another Thing. The Quakers take all Oaths whatever, +whether they are made before a Magistrate or otherwise, to be sinful, +and for that Reason they refuse to Swear at all. But as it is their +avow'd Opinion, that a wilful notorious Lie is not less Criminal in +the Sight of Heaven than we take Perjury to be, it is evident, that in +giving their Testimony, they stake their Salvation equally with other +People that make Oath. Whereas those who, with us, are credited upon +their Honour, have no such Scruples, and make Oath themselves on other +Occasions: The Reason therefore why they don't try Criminals and +pronounce their Judgment upon Oath, as other Judges and Juries do, is +not, that they think appealing to God or Swearing by his Name to be +Sinful, which is the Case of the Quakers; but because they are +supposed to be altogether as credible without it, as if they did. And +if there was not some Adoration, some Worship, which Men of Honour pay +to themselves, the Principle they act from could not have produced the +visible Effects it has in so many different Nations. + +Hor. You have said several Things which I cannot disprove, and some of +them, I own, are probable enough; but you are like to leave me as you +found me. The Principle of Honour has lost no Ground in my Esteem; and +I shall continue to act from it as I did before. But since you imagine +to have so plainly proved, that we are Idols to our Selves, and that +Honour is diametrically opposite to Christianity, I wonder you don't +call it the Beast in the _Apocalypse_, and say, that it is the Whore of +_Babylon_. This would be a notable Conceit, and suit Papists as well as +Protestants; nay, I fancy, that the Colour of the Whore, and her +Thirst after Blood, might be better accounted for from Duelling, than +any other Way that has been tried yet. + +Cleo. The Revelations of St. _John_ are above my Comprehension; and I +shall never laugh at Mysteries for not understanding them. + +Hor. What you say of Mysteries, I think, ought to be more justly +applied to the Principle of Honour, which we do understand; for +whatever it may be derived from, the Advantages the Civil Society +receives from it, both in Peace and War, are so many and so manifest, +that the Usefulness of it ought to exempt and preserve it from being +ridicul'd. I hate to hear a Man talk of its being more or less +portable, the melting of it over again, and reducing it to a new +Standard. + +Cleo. I know, you dislike this in the Fable of the _Bees_; but if you'll +examine into what you have read there, you'll find, that my Friend has +ridicul'd Nothing but what deserves it. There is certainly a great +Difference between the Men of Honour in former Ages and many of those, +who now-a-days assume the Title. A Man in whom Justice, Integrity, +Temperance and Chastity are join'd with Fortitude, is worthy of the +highest Esteem; but that a debauch'd Fellow, who runs in every +Tradesman's Debt, and thinks himself not obliged to pay any Thing but +what is borrow'd or lost at Play, should claim the same Regard from +us, for no other Reason than because he dares to Fight, is very +unreasonable. + +Hor. But is he serious, when he speaks of the Men of ancient Honour, +of whom he thinks _Don Quixot_ to have been the last? + +Cleo. When the Romance-Writers had carried the Prowess and +Atchievements of their heroes to an incredible Pitch, was it not +ridiculous to see Men in their Senses, not only believe those +Extravagancies in good Earnest, but likewise endeavour to imitate +those fabulous Exploits, and set about copying after those imaginary +Patterns? For it was that which _Cervantes_ exposed in _Don Quixot_. + +Hor. In the Fifteenth and Sixteenth Century, the _Spaniards_ were the +best Soldiers in the World; they shew'd themselves on many Emergencies +to be a grave and wise Nation, and had many real Patterns of strict +Honour and great Virtue among them. Things are as often over-done in +Satyrs as they are in Panegyricks; and the Likeness of a _Caricatura_ is +no more to be trusted to than that of the most flattering Pencil. + +Cleo. I shall always bear the highest Esteem for Men of strict Honour +and real Virtue, and will never ridicule what is approved of by +Custom, and the Consent of several Ages has render'd valuable; but no +Title or Dignity, no Name or Distinction can be so honourable, or so +eminent, that a serious Enquirer may not have Leave to trace it to the +Bottom. I have acknowledged, that the Word Honour, in its first and +genuine Sense, is as ancient as the oldest Language in the World. As +to my Conjecture concerning the same Word, as it signifies a Principle +which Men act from, I leave it entirely to your Judgment: But whatever +the Origin may be of either, it is certain, that whatever the Words +Honour and Honourable are join'd with, added or applied to, there is +plain Design in them of pleasing and gratifying those it concerns, on +Account of the Passion of Self-liking, and a palpable Tendency to +humour, approve of, or encrease the good Opinion Man has of himself: +As you'll find, on the Contrary, that in the Words Dishonour Shame, +Ignominy, and whatever is dishonourable, there is an Intention, or +Something imply'd, to displease and mortify those it concerns, on +Account of that same Passion of Self-liking, and an Endeavour to +lessen, contradict or destroy Self-Esteem, which is that good Opinion +which Man has of himself from Nature. + +Hor. That the Words Honour and Shame are either literally made Use of, +as you say, or metaphorically applied to other Creatures or Things +inanimate, I believe: I allow likewise, that the Principle of Honour +is found in no Breast that is not possess'd of Self-liking to an +eminent Degree; but I don't think that a Fault. + +Cleo. The only Fault I have found with the Principle of Honour, is, +it's clashing with the Christian Religion. I have told you the +Reasons, why the Church of _Rome_ thought it her Interest to reconcile +them, and make People believe, that they did not interfere with one +another. She has always consulted Human Nature, and ever join'd gay +Shew and Pomp, as I have hinted before, to Superstition; well knowing, +that, as to keep Man under and in Subjection, you must work upon his +Fear, so, to make him act with Alacrity, and obey with Pleasure, where +Lucre is out of Question, you must flatter his Pride. It is from this +Policy of hers, that all Names of Dignity and Distinction among +Christians, as Earl, Baron, Duke, Marquis, &c. had originally their +Rise as Hereditary Titles. To the same have been owing all the various +Ceremonies of Institutions and Instalments; and Coronations, as well +as Inthronizations. Of the Orders of Knighthood, and the vast +Multiplicity of them, I have spoke already. + +Hor. You give more to the Church of _Rome_ than her Due: Most Countries +in _Christendom_ have Orders of Knighthood peculiar to themselves, and +of which it is evident, that they were instituted by their own +Sovereigns. + +Cleo. But look into the Ceremonial of those Institutions, and the +great Share the Clergy has in most of them, and you'll easily see, +what Stock they sprung from. And tho' the Sovereign, in every Country, +is deem'd to be the Fountain of Honour, yet the Sovereigns themselves +had their Titles, as well as Coats of arms, from the Popes; nor had +they ever any Ensign of Honour, Power or Authority, which they could +depend upon, unless it had first been granted, or confirm'd and +ratify'd, by the See of _Rome_. + +Hor. I take the _Insignia_, which the Proconsuls and Proprietors had in +the different Provinces of the _Roman_ Empire, and which _Pancirolus_ has +wrote of so amply, to have been much after the Nature of Coats of +Arms. + +Cleo. Those _Insignia_ belong'd to the Office; and a Governour could +only make Use of them, whilst he was in it: But hereditary Coats of +arms, that were given to particular Men or Societies, by Way of Reward +for Services perform'd, were never known; and Heraldry it Self had no +Existence, before the Pope's Supremacy had been acknowledged by the +Christian World. And if we consider the fine Opportunities, which the +most idle and indolent, the most insignificant and unworthy of the +Society, often meet with from this Invention of valuing themselves +upon Actions that were perform'd several Ages before they were born, +and bespeak a Merit which they know in their Consciences that they are +destitute of; if, I say, we consider what I have now mention'd, we +shall be forc'd to confess, that, of all Arts and Sciences, Heraldry +has been the most effectual to stir up and excite in Men the Passion +of Self-liking, on the finallest Foundation; and daily Experience +teaches us, that Persons of Education and Politeness can taste no +Pleasure in any Thing at Home or Abroad, at Church or the Play-House, +where the Gratification of this Passion is entirely excluded. Of all +the Shews and Solemnities that are exhibited at _Rome_, the greatest and +most expensive, next to a Jubilee, is the Canonization of a Saint. For +one that has never seen it, the Pomp is incredible. The Stateliness of +the Processions, the Richness of Vestments and sacred Utensils that +are display'd, the fine Painting and Sculpture that are expos'd at +that Time, the Variety of good Voices and Musical Instruments that are +heard, the Profusion of Wax-Candles, the Magnificence which the Whole +is perform'd with, and the vast Concourse of People, that is +occasion'd by those Solemnities, are all such, that it is impossible +to describe them. + +Hor. It is astonishing, I own; but what would you infer from them? + +Cleo. I would desire you to observe, how vastly different some of the +Ends and Purposes are, that Canonizations may be made to serve at the +same Time. It is pretended, in the First Place, that they are +perform'd to do Justice and pay Veneration to the Memory of those Holy +Persons: Secondly, that by Men's worshiping them, they may be induced, +among the Rest of the Saints, to intercede with God for the the Sins +of their Votaries: And lastly, because it is to be hoped, that among +such Numbers as assist at those Solemnities, there are many who will +be affected by them, and endeavour to imitate, in their Lives, the +holy Examples that are set before them: For there is no Time more +seasonable to stir Men up to Devotion and Sentiments of Piety, than +when Rapture and high Admiration have been rais'd in them first. + +Hor. Besides Canonizations keep up the Reputation of the _Roman_ +Catholick Faith; for the new Saints, that are made from Time to Time, +are always fresh Witnesses, that Miracles are not ceas'd, and +consequently that the Church of _Rome_ continues to be the same Church +which Christ and his Apostles first establish'd. + +Cleo. You are in the Right; and whilst we consider and give Credit to +those Pretences, the Design must seem to be religious; and every _Roman_ +Catholick, who is firm in his Belief; is obliged to think, that +whatever Cost is bestow'd upon Canonizations, no Money could be laid +out better. But if we mind, on the other Side, the strong +Sollicitations of the great Men, that either are, or pretend to be the +Relations of the venerable Person, whose Holiness they vouch for; the +vast Pains that are taken, the Intrigues that are carried on for Years +together, to procure this high Favour of the Sacred College; and when +it is obtain'd, what an Honour it is to the whole Family; the Visits +that are paid from all Parts to every Rich Man that belongs to it, and +the Compliments that are made on Account of it; besides the Privileges +they receive from it ever after; If, I say, we mind these Things on +the other Side, we shall find, that in the Motives from which Men sue +for this Honour, there is not a Grain of Religion to an Ounce of +Pride, and that what seems to be a Solemnity to celebrate the Sanctity +of the Dead, is in Reality a Stratagem of the Church to gratify the +Ambition of the Living. The Church of _Rome_ has never made a Step +without Regard to her Temporal Interest, and an After-Thought on her +Successors, _Luther_ and _Calvin_, and some Others of the chief +Adversaries of _Rome_, were Men of great Parts, that have gain'd +themselves Immortal Names; but it must be confess'd, that they rais'd +themselves altogether at the Expence of their Brethren. They gave up +both the Patrimony and Dominion of the Church, and made Presents of +them to the Secular Powers, that would espouse their respective +Causes, and establish their Doctrines; by which, and the destroying of +Purgatory, they not only stript the Clergy of their Wealth and Power +for the present, but likewise took away the Means by which, one Day or +other, it might have been possible for their Successors to retrieve +them. It is well for the Protestant Cause, that the Multitude can't +hear or know the Wishes, that are made in Secret by many of the +Clergy, nor the hearty Ejaculations, which the Men of Spirit among +them are often sending after the Memory of the first Reformers, for +having left their Order in that Pickle, and almost at the Mercy of the +Laity, after they had been made dependent on the Clergy. If those +pious Leaders had understood, or at least consulted Human Nature, they +would have known, that strict Lives and Austerity of Manners don't go +by Inheritance, and must have foreseen, that as soon as the Zeal of +the Reformation should begin to cool both the Clergy and the Laity +would relax in their Morals; and consequently, that their Successors, +after Two or Three Generations, would make wretched Figures, if they +were still to continue to preach Christianity without Deceit or +Evasions, and pretend to live conformably to the Rules of it: If they +had but reflected on what had happen'd in the Infancy of their +Religion, they must have easily foreseen what I say. + +Hor. What is it that happen'd then? + +Cleo. That Christ and his Apostles taught by Example as well as +Precepts the Practice of Humility and the Contempt of Riches; to +renounce the Pomp and Vanity of the World, and mortify the Flesh, is +certain: And that this was striking at the very Fundamentals of Human +Nature, is as certain. This could only be perform'd by Men +preternaturally affected; and therefore the Founders of Christianity +being gone, it could not be expected, that the same Austerity of Life +and Self-denial should be continued among the Successors of them, as +soon as the Ministry of the Gospel became a Calling, that Men were +brought up to for a Livelihood; and considering how essential those +mortifying Principles are to Christianity, it is not easy to conceive, +how the one could be made still to subsist, when the other should +cease to be. But Nothing seems more impracticable than that the +Gospel, which those Principles are evidently taught, should ever be +turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, +and Authority; yet this has been perform'd by the Skill and Industry +of the Architects, who have built that Master-Piece of Human Policy, +the Church of _Rome_. They have treated Religion as if it was a +Manufacture, and the Church a Set of Workmen, Labourers and +Artificers, of different Employments, that all contribute and +cooperate to produce one entire Fabrick. In the great Variety of their +Religious Houses, you have all the Severity of Manners and Rigour of +Discipline, which the Gospel requires, improved upon. There you have +perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, +and Fasting; there is Mortifying of the flesh, Watching, Praying, the +Contempt of Money and Worldly Honour; a literal Retirement from the +World, and every Thing you can ask for, relating to Self-denial, as to +Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to +all outward Appearance. When Men see that Strictness of Morals, and +that Christian Self-denial, which are so manifestly taught in the +Gospel, own'd by the Clergy, and some where or other actually comply'd +with, they will easily give Ear to any Thing that is said to them +besides. This grand Point concerning the Austerity of Life, and +mortifying the Flesh, being literally understood, and acknowledged by +the Clergy to be such, as the Apostles have deliver'd them without +Prevarication, it will not be difficult to make the Laity believe, not +only mysterious Contradictions, but likewise the most palpable +Absurdities, such as Transubstantiation; that the Pope is infallible, +and has the Power of Thundering out _Anathema's_ and granting +Absolutions; and consequently of damning and saving whom he pleases; +that the Pomp and Magnificence of the Sacred College, and even the +Luxury of a Court, are laudable Means, and absolutely necessary to +keep up the Dignity and outward Luster of the visible Church; and that +the Spiritual Welfare of it depends upon Temporal Authority, and +cannot be duely taken Care of without large Revenues, Princely Power, +Politicks, and Military Force. No Set of Men have deserv'd better of +the Church of _Rome_, than the Writers of Legends and the Forgers of +Miracles. In the Lives of the Saints, there is a plausible +Representation of the Church Militant; and considering how naural it +is for Man to be superstitious, and to love the _Merveilleux_, Nothing +could be thought of more agreeable or edifying than to read of such +Numbers of Holy Men and Women, that did not flinch from Combating +themselves, and to see the noble Victories that have been obtain'd +over the World, the Flesh and the Devil, in a literal Sense, as are to +be met with in those judicious Relations. + +Hor. But what Analogy is there between the _Roman Catholick_ Religion, +and a Manufacture, as you insinuated? + +Cleo. The Division of the whole into so many different Branches. The +great Prelates, of whom not many have any Religion at all, are yet for +Worldly Ends continually watching over the Temporal Interest of it. +The little Bishops and ordinary Priests take Care of the Mystical Part +of it; whilst the Religious Orders contribute meritorious Works, and +seem actually to comply with the harshest Precepts of Christianity, +often in a more rigid Construction than the Words themselves will +bear. + +Hor. Then have the Laity no Share in it? + +Cleo. Yes; but their Task is the easiest, and what they club towards +Religion chiefly consists in Faith and Money. But when Men pretend to +be Christians, and Nothing is to be met with in any Part of their +Religion, but what is easy and pleasant, and Nothing is required +either of the Laity or the Clergy, that is difficult to perform, or +disagreeable to Human Nature, there is Room to suspect, that such a +Set of People lay claim to a Title, that does not belong to them. When +Ministers of the Gospel take Pains to undermine it themselves, and +flatly deny the Strictness of Behaviour, and Severity of Manners, that +are so manifestly inculcated in every Part of it, I don't wonder, that +Men of Sincerity, who can read, should refuse to give Credit to every +Thing that is said by such Ministers. It is easier to speak with +Contempt of the recluse Lives of the _Carthusians_, and to laugh at the +Austerities of _La Trappe_, than it is to refute what might be alledg'd +from the Gospel to prove the Necessity there is, that to be acceptable +to God, Men should fly from Lust, make War with themselves, and +mortify the Flesh. When Ministers of _Christ_ assure their Hearers, that +to indulge themselves in all earthly Pleasures and Sensualities, that +are not clashing with the Laws of the Country, or the Fashion of the +Age they live in, will be no Bar to their future Happiness, if they +enjoy them with Moderation; that Nothing ought to be deem'd Luxury, +that is suitable to a Person's Rank and Quality, and which he can +purchase without hurting his Estate, or injuring his Neighbour; that +no Buildings or Gardens can be so profusely sumptuous, no Furniture so +curious or magnificent, no Inventions for Ease so extravagant, no +Cookery so operose, no Diet so delicious, no Entertainments or Way of +Living so expensive as to be Sinful in the Sight of God, if a man can +afford them; and they are the same, as others of the same Birth or +Quality either do or would make Use of, if they could: That a Man may +study and be sollicitous about Modes and Fashions, assist at Courts, +hunt after Worldly Honour, and partake of all the Diversions of the +_beau monde_, and at the same Time be a very good Christian; when +Ministers of _Christ_, I say, assure their Hearers of this, they +certainly teach what they have no Warrant for from his Doctrine. For +it is in Effect the same as to assert, that the strictest Attachment +to the World is not inconsistent with a Man's Promise of renouncing +the Pomp and Vanity of it. + +Hor. But what signify the Austerity of Life and Forbearance of Nuns +and Friars, if they were real, to all the Rest who don't practise +them? And what Service can their Self-denial and Mortification be of +to the Vain and Sensual, who gratify every Appetite that comes +uppermost? + +Cleo. The Laity of the _Roman_ Communion are taught and assured, that +they may be of great Service even to the Wicked; nay, it may be proved +from Scripture, that the Intercession of the Righteous and Innocent, +is sometimes capable of averting God's Vengence from the Guilty. This +only wants to be believed; and it is the easiest Thing in the World to +make the Multitude believe any Assertion, in which there is Nothing +that contradicts receiv'd Opinions, and the common notions which Men +have of Things. There is no Truth, that has hitherto been more +unanimously believed among all Sects and Opinions of Christians in all +Ages, than that the gospel warns Men against Carnal Pleasures, and +requires of them Humility, the Contempt of Earthly Glory, and such a +Strictness of Manners and Morality, as is difficult for Human Nature +to comply with. Now when a clergyman, who pretends to preach the +Gospel, puts such Constructions on the plainest texts, in which the +Doctrine I spoke of is literally taught, as can only tend to extenuate +and diminish the Force of them, and when moreover he leaves no Shifts +or Evasions untied, till he has destroy'd the Observance of those +Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder +that his Doctrine should raise Doubts and Scruples in his hearers, +when they compare it with the common Notions Men have of Christianity. + +Hor. I am no Admirer, you know, of Priests of any Sort; but of the +Two, I would prefer a Man of Learning and good Sense, who treats me +with good Manners, recommends Virtue, and a reasonable Way of Living, +to an ill bred sour Pedant, that entertains me with fanatical Cant, +and would make me believe, that it is a Sin to wear good Cloaths, and +fill my Belly with what I like. + +Cleo. There is no Doubt, but the _beau monde_, and all well bred People, +that desire to be judged of from outward Appearance, will always chuse +the most easy _Casuists_; and the more ample the Allowances are, which +Clergymen give them, of enjoying the World, the more they'll be +pleas'd with them. But this can only be of Service among the +Fashionable and the Polite, whose Religion is commonly very +Superficial, and whose Virtue is seldom extended beyond good Manners. +But what will it do to Men of greater Sincerity, that can and dare +examine themselves? What will it do to serious and able Enquirers, +that refuse to trust to Outsides, and will not be barr'd from +searching into the Bottom of Things? If this was only a Matter of +Speculation, a disputable Point in a Ceremony, as whether Men are to +sit or to stand at the Performance of it, the Thing might easily be +given up: but it plainly appears to be a Theory skilfully raised by +Clergymen, to build a Practice upon in their Favour. Those easie +Divines don't make such large Allowances to others for Nothing: They +speak one Word for the Laity, and two for themselves, and seem to have +Nothing more at Heart than to enjoy the Benefit of their own Doctrine. +It is no Wonder therefore, that so many of the Clergy are always +desirous to converse with the _beau monde_. Among the best bred People +there is seldom any Difference to be seen between Believers and +Unbelievers; neither of them give any Trouble to their Pastors, and +they are all equally cautious of offending. Polite People contradict +No body, but conform to all Ceremonies that are fashionable with +Regard to the Time and the Places they are in; and a courtly Infidel +will observe Decency at Church, and a becoming Carriage there, for the +same Reason that he does it at a Ball, or in the Drawing-Room. + +Hor. As to Indulgences and large Allowances, the _Roman Catholicks_ +out-do us far, especially the _Jesuits_, who certainly are the most easy +_Casuists_ in the World. + +Cleo. They are so; but it is only in the Management of those, whose +Consciences are under their Direction. A Jesuit may tell a Man such or +such Things are allow'd to Him in particular, and give him Reasons for +it from his Quality, or the Post he is in, from the State of his +Health, his Temperament, his Age, or his Circumstances: But he'll not +deny or explain away the Self-denial and the Mortification in general, +that are commanded in the Gospel. When you come to this Point, he'll +not lessen the Difficulty and Irksomeness of Christian Duties to Human +Nature and the Flesh; but he'll refer you to the Founder of his Order, +and the great Self-denial he practis'd: Perhaps he'll relate to you, +how that Saint watch'd his Arms all Night, after he had dedicated +them, together with his Life, to the _Virgin Mary_. But that the Gospel +requires a literal Mortification of the Flesh, and other hard Tasks +from us, is the very Basis which the Pope's Exchequer is built upon. +He could have no Colour for enjoining Fasting and Abstinence, if it +was not supposed, that he had a Warrant for it from the New Testament. +It is this Supposition, that brings all the Grist to his Mill; and +thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get +the Meat perhaps for Nothing, he shall pay for the Liberty of Eating +it. Buying Absolutions implies the Consciousness of having committed a +Crime; and No body would give Money for Indulgences, if he thought, +that what he desires to be indulged in, was lawful without them. All +Multitudes will sooner believe a Man to come from God, who leads an +Austere Life himself, and preaches Abstinence and Self-denial to +others tho' they themselves, I mean the Hearers, don't practice it, or +take any Pains to comply with his Precepts, than they will another, +who takes greater Liberties himself, and whose Doctrine is less +severe. This the wise Architects of the Church of _Rome_, who were +thoroughly skill'd in Human Nature, were well aware of; and +accordingly they have improved upon the Scriptures, and added Lustre +to all those Precepts, which is most difficult to comply with; and in +commenting on the severest Duties of Christianity, they have been so +far from extenuating and explaining away our Obligations to perform +them, that they have heighten'd and magnify'd them, not only by Words +and in Theory, but the Practice and Example; as is so manifest from +the hard and almost incredible Tasks, which many of them have actually +impos'd upon themselves, and gone through. They have flinch'd at +Nothing on this Head. + +Hor. A Man must be very stupid to believe, that his close Attachment +to the World, and the Loosness of his own Morals can be atton'd for by +the recluse and strict Lives that are led in some Religious Houses. + +Cleo. Not so stupid as you imagine: There is Nothing in it that +clashes with the common Notions of Mankind. Ceremonies are perform'd +by Proxy; Men are Security for one another; and a Debt is not more +effectually discharg'd, when we receive the Money from him who +borrow'd it, than when it is paid by his Bail, tho' the Principal +himself runs away. If there is but real Self-denial to be met with any +where in a Religion, it is no difficult Matter to make Multitudes +believe, that they have, or may buy, a Share in it: Besides, all _Roman +Catholicks_ are brought up in the firm Belief of the Necessity there is +of Self-denial. They are strictly forbid to eat Flesh on Fridays; and +Pains are taken to inspire them from their very Childhood with a +Honour against the breaking of this Commandment. It is incredible, +what Force such a Precept is of, and how closely the Influence of it +sticks to men, when it has been earnestly inculcated to them from +their early Youth. There is no Difficulty in the Thing when they are +grown up; and I'll engage, that a _Roman_ Catholick, who always has been +accustom'd to this Piece of Observance till he is Five and Twenty +Years of Age, will find it more easy afterwards to continue than to +leave it off, tho' he should turn Protestant, or even Turk. + +Hor. I have often admired at the great Force this senseless Piece of +Superstition is of; for I have seen great Reprobates and very loose +Fellows among the _Roman_ Catholicks, who stuck at no Manner of +Debauchery, and would often talk prophanely, that yet refused to eat +Flesh on a _Friday_, and could not be laugh'd out of their Folly; tho' +at the same Time I could see, that they were actually ashamed of it. + +Cleo. No Set of People have so artfully play'd upon Mankind as the +Church of _Rome_. In the Use they have made of Scripture, they have +consulted all our Frailties; and in their own Interpretations of it, +most dextrously adapted themselves to the common Notions of all +Multitudes. They knew perfectly well, not only, that all Men are born +with the Fear of an invisible Cause, but likewise that it is more +natural, or, at least, that the rude and ignorant of our Species are +always more apt to suspect, that this invisible Cause is their Enemy, +than they are to think it to be their Friend, and will sooner believe +it to be an evil and malicious, than a good beneficent Being. To turn +this to their Advantage, they made Use of all their Skill and Cunning +to magnify the Devil, and cry up his Force and Subtlety, his +supernatural Art, his implacable Hatred to Mankind, and great +Influence over Human Affairs. All the strange Stories they have +spread, the monstrous Fables they have invented, and the gross Lies +they have maintain'd, of Spirits, of Witchcraft, and Apparitions, +never had any other Tendency than to manifest the Works of Satan, and +make Every body afraid of his Power and Stratagems at all Times, and +in all Places; which has been a prodigious Gain to them. They never +taught any Thing that contradicted Vulgar Opinions, and never gave +Men any Ideas of Heaven, that were not borrow'd from Something on +Earth. That Courts of Princes are not deem'd to be compleat without +Women, has advanced the _Virgin Mary_ to be Queen of Heaven. From the +Influence of Mothers, and the Authority they are known to exercise of +their Infants, they have drawn the most childish Conclusions to raise +Superstition; for to that Notion, and the great Honour which is every +where allow'd to be due to Parents, it has been owing, that the Mother +of God in the _Roman_ Communion has been all along more address'd and +pray'd to, than her Son; and of the Two She seems to be the more +venerable Person. All Patrons in ancient _Rome_ had their Clients, whom +the protected; and all Favourites of Princes have their Creatures, +whose Interests they espouse upon Occasion: This has produced the +Invocation of Saints and Angels; and that no Advocates might be +wanting in the Celestial Court on any Emergency, the Church has +provided, that there is no Town or Country, no Handicraft or +Profession, no Pain or Disease, Danger or Distress, but there is a +kind Saint for that particular Affair, whose peculiar Province is to +preside over and take Care of every Thing that relates to it; which +has made the Number of them equal with, if not superiour to that of +the Pagan Deities. She knew, that the Incredibility of Things is no +Obstacle to Faith among Multitudes; and that in believing of +Mysteries, Propositions will not be the less swallow'd for being +contradictory to Reason. + +Hor. But I thought you was not for keeping Men in Ignorance. + +Cleo. What I am for, is not the Question. Priests who would bear an +absolute Sway over the Laity, and live luxuriously at their Cost, +ought First to make them believe Implicitly: Whereas an honest Clergy, +that will teach Nothing concerning Religion, but what is consistent +with good Sense, and becoming a rational Creature to believe, ought to +deal uprightly with Men throughout the Whole, and not impose upon +their Understandings in one Point more than they do in another. From +the real Incomprehensibility of God, just Arguments must be drawn for +believing of Mysteries that surpass our Capacities. But when a Man has +good Reason to suspect, that he who instructed him in these Mysteries, +does not believe them himself, it must stagger and obstruct his Faith, +tho' he had no Scruples before, and the Things he had been made to +believe, are no Ways clashing with his Reason. It is not difficult for +a Protestant Divine to make a Man of Sense see the many Absurdities +that are taught by the Church of Rome, the little Claim which Popes +can lay to Infallibility, and the Priestcraft there is in what they +say of purgatory and all that belongs to it. But to persuade him +likewise, that the Gospel requires no Self-denial, nor any Thing that +is irksome to Nature, and that the Generality of the Clergy of _England_ +are sincerely endeavouring, in their Lives and Doctrine, to imitate +the Apostles, as nearly as Human Frailty will let them, and is +consistent with the Difference of the Age and Manners between their +Time and ours; to persuade, I say, a Man of Sense, that these Things +are likewise true, would not be so easy a Task. By a Man of Sense, I +mean a Man likewise of some Knowledge, who, in the First Place, has +read the Bible, and believes the Scripture to be the sole Rule of +Faith; and, in the Second, is no Stranger to our Church, or any Thing +that is openly to be seen relating to her Clergy, especially the Heads +of them, the Bishops; such as their Palaces and Manner of Living; +their Translations, Revenues and Earthly Power, together with the +Worldly Honours, Precedency and other Privileges, which our Spiritual +Lords insist upon to be their Due. + +Hor. I have often laugh'd my Self at Apostles in Coaches and Six; but +what must at that Rate the Men of Sense and Sincerity among the _Roman +Catholicks_ think of their Prelates, who live in much greater Splendour +and Luxury than ours? What must they think of the Cardinals and the +Pope himself? + +Cleo. Think of them? What they please, so they dare not to open their +Lips against them, or any Thing which the Clergy are pleas'd to call +Sacred. In all _Roman Catholick_ Countries, you know, no Books or +Pamphlets may be publish'd, but what are Licensed; and no Man is +allow'd to divulge any Sentiments concerning Religion, that are not +entirely Orthodox; which in all Countries, so regulated, is a vast +Ease and an unspeakable Comfort to the Clergy of the establish'd +Church. + +Hor. I never thought to hear you speak against the Liberty of the +Press. + +Cleo. And you never will; for tho' Orthodoxy and the National Clergy +are always the Gainers by these Curbs and Prohibitions, yet Truth and +Religion are ever the Sufferers by them. But all prudent Men ought to +behave according to the Condition they are in, and the Principles as +well as Privileges they lay claim to. Reform'd Divines own themselves +to be fallible: They appeal to our Reason, and exhort us to peruse the +Scripture Ourselves. We live in a Country where the Press is open; +where all Men are at full Liberty to expose Error and Falshood, where +they can find them; and No body is debarr'd from Writing almost any +Thing, but Blasphemy and Treason. A Protestant Clergy ought always to +remember the Reasons, which their Predecessors alledg'd for separating +themselves from the _Roman_ Communion, and never to forget, that the +Haughtiness and Luxury of the Prelates, as well as the Covetousness, +the Insolence, and barefac'd Encroachments of the Clergy, were a +considerable Part of the Complaints against Popery. No equitable +Guides, that have open'd our Eyes to see the Frailties of others, +ought to expect from us, that in Regard to themselves we should keep +them shut close, and never look upon their Behaviour. The _Roman_ +Pastors, who keep their flocks in the Dark, teach them blind +Obedience, and never vouchsafe to argue with 'em any more than if they +were real Sheep. They don't advise Men to read the Bible, but such +Books of Devotion as their Priests shall think proper for them; and +are so far from appealing to their Judgment, that they conjure them, +on Pain of Damnation, never to trust their Reason, but implicitly to +believe whatever the Church shall require of them. + +Hor. You put me in Mind of Father _Canaye_, the Jesuit in St. _Evremond_. +No Reason! No Reason at all! + +Cleo. Where the Clergy are possess'd of, and keep up this Authority +over the Laity, and the Secular Arm is at their Devotion, to punish +whom they condemn, they need not be nice or circumspect in their +Manner of Living; and no Pomp or Luxury will easily lessen them in the +Esteem of the Multitude. No Protestant Clergy have wrote better in +Defence of the Reformation than ours; but others have certainly gone +greater Lengths in it, as to Worship and Discipline in outward +Appearance. The Difference between the _Roman Catholicks_ and us seems +to be less irreconcilable, than it is between them and the Reformed +Churches of the united _Netherlands_ and _Switzerland_; and I am fully +persuaded, that the Mother Church despairs not of bringing back to her +Bosom this run-away Daughter of hers, and making this Island one Day +or other repay with Interest the Losses she has sustain'd by its long +Disobedience. Arguments alone will never keep out Popery; and _Great +Britain_ being once reconciled to the Church of _Rome_, would add such a +Weight to her Power, that it would not be difficult for her in a +little Time to reduce all the Rest of the Protestants by main Force, +and entirely to Triumph over what She calls the Northern Heresy. + +Hor. We have very good Laws to secure us from the Usurpation of _Rome_; +and the Abbey Lands, that are in the Possession of the Laity, I +believe, are a better, I mean, a stronger Argument against the Return +of Popery, than ever will be shewn in Print. + +Cleo. I believe so too; but it is not easy to determine, what +Difficulties and Discouragements true Politicks and never ceasing +Industry may not surmount in Time. The Church of _Rome_ is never without +Men of great Parts and Application; she entertains Numbers of them; +and there is no Government, without Exception, of which the true +Interest is so well understood, or so steadily pursued without +Interruption, as hers. + +Hor. But why may not Protestants have Men of good Sense and Capacity +among them, as well as _Roman Catholicks_? Do not other Countries +produce Men of Genius as well as _Italy_? + +Cleo. Perhaps they do; tho' none more. The _Italians_ are a subtle +People; and I believe, that consummate Knowledge in State Affairs, and +Worldly Wisdom are less precarious at _Rome_, than in any other Place +you can name. Men of uncommon Genius are not born every Day, no more +in _Italy_ than any where else; but when in other Countries a good +Politician goes off the Stage, either of Life or Business, it is often +seen that a Bungler succeeds him, who in a few Years does more Hurt to +the Nation, that the other had Time to do them good in a long +Administration. This never happens at _Rome_; and there is no Court in +the Universe so constantly supplied with able Managers and crafty +Statemen as hers: For how short soever the Lives of most Popes may be, +the Sacred College never dies. Tell me now pray, what unlikely Change, +what Improbability can you imagine, of which we have not Reason to +fear, that, if it be possible at all, it may be brought about by such +a Set of Men; when every one's private Interest, as well as that of +the Common Cause, are highly concern'd in it, and they are not stinted +in Time? + +Hor. Assiduity and Patience, I know, will do strange Things, and +overcome great Obstacles. That the Church of _Rome_ is more diligent and +sollicitous to make Proselytes, than the Protestants generally are, I +have long observed. + +Cleo. There is no common Cause among the Reformed: The Princes and +Laity of different Persuasions would have been firmly united long ago, +if the Clergy would have suffer'd it; but Divines, who differ, are +implacable, and never known to treat any Adversary with Temper or +Moderation; and it has never been seen yet, that Two Sects of +Christians did agree, and join heartily in one Interest, unless they +were oppress'd, or in immediate Danger of suffering by a common Enemy +to both. As soon as that is over, you always see their former +Animosities revive. If the Church of _Rome_ had no Hopes left, and given +over all Thoughts of ever bringing this Kingdom back within her Pales, +you would see the English Seminaries abroad neglected and dropt by +Degrees; which she now cultivates with the utmost Care: For it is from +them only, that She can be furnish'd with the proper Instruments to +keep Popery alive in _England_, and buoy up the drooping Spirits of the +distress'd _Catholicks_, among the many Hardships and Discouragements, +they labour under beyond the Rest of their Fellow-Subjects. Such +Offices as these, are every where best perform'd by Natives: Whatever +Persuasion People are of, if the National Church of their Country, be +not of their Religion, it is natural the them to wish it was; and that +all imaginable Care is taken in the English Seminaries to encourage, +and with the utmost Skill to heighten and encrease this Natural Desire +in those under their Care, no Man can doubt who considers the +Abilities of the Tutors that are employ'd in them, and the vast +Advantage the Reduction of _Great Britain_ would be to the See of _Rome_. +Whilst those Colleges are constant supply'd with _English_ and _Irish_ +Youth, the Popish Interest can never die in this Realm, nor the Church +of _Rome_ want insinuating Priests, or hearty Zealots, that will act any +part, put on any Disguise, and run any Risque for their Cause, either +in Strengthening the _Roman Catholicks_ that are among us in their +Faith, or seducing Protestants from theirs. No Foreigners could do us +half the Mischief. People love their own Language from the same +Motives as they love their Country; and there are no Priests or +Clergy, whom Men will sooner hearken to and confide in, than such, as +take great Pains and express an uncommon Zeal in their Function, at +the same Time that they exercise it at the Hazard of their Liberty or +their Lives. The Church of _Rome_ has fit Tools for every Work and every +Purpose; and no other Power upon Earth has such a Number of Creatures +to serve it, nor such a Fund to reward them when they do. That the +Protestant Interest lost Ground soon after it was well establish'd, +and is still declining more and more every Day, is undeniable. To one +_Roman Catholick_, that is converted to the Reform'd Religion, Ten +Protestants turn Papists, among the highest Quality as well as the +Vulgar. What can be the Reason of this Change? What is it that this +Evil ought to be imputed to? + +Hor. Either the Church of _Rome_ is grown more vigilant and mindful of +her Cause since the Reformation, than She was in _Luther's_ Days, or the +Protestants are become more negligent and careless of theirs. + +Cleo. I believe both to be true, but especially the latter; for if the +Maxims, that were most instrumental in bringing about the Reformation, +had been continued, they certainly would have prevented, at least in a +great Measure, not only this Evil, but likewise another, which is +worse, I mean the Growth of Irreligion and Impiety: Nay, I don't +question but the same Maxims, if they were to be tried again would +have that Effect still. + +Hor. This is a fine Secret, and what, I dare say, the Clergy would be +glad to know. Pray, which are those Maxims. + +Cleo. The Sanctity of Manners and exemplary Lives of the Reformers, +their Application and unwearied Diligence in their Calling; their Zeal +for Religion, and Disregard of Wealth and Worldly Enjoyments, either +real or counterfeited, for that God only knows. + +Hor. I did not expect this. The Bench of Bishops won't thank you for +your Prescription: They would call it an Attempt to cure the Patients +by blistering the Physicians. + +Cleo. Those who would call it so, must be strange Protestant Divines. + +Hor. I am sure, that some, if not most of them, would think the Remedy +worse than the Disease. + +Cleo. Yet there is none equal to it, no Remedy so effectual, either to +cure us of those Evils, and put an entire Stop to, or to hinder and +obstruct the Encrease as well of Atheism and Prophaneness, as of +Popery and Superstition. And I defy all the Powers of Priestcraft to +name such another, a practicable Remedy, of which there is any +Probability, that it would go down or could be made use of in a +clear-sighted Age, and among a knowing People, that have a Sense of +Liberty, and refuse to be Priest-rid. It is amazing, that so many fine +Writers among the Clergy, so many Men of Parts and Erudition should +seem very earnestly to enquire into the Causes of Libertinism and +Infidelity, and never think on their own Conduct. + +Hor. But they'll tell you, that you make the Doctrine of the Gospel +stricter than it really is; and I think so too; and that you take +several Things literally, that ought to be figuratively understood. + +Cleo. When Words are plain and intelligible, and what is meant by them +in a literal sense is agreeable to the Tenour and the whole Scope of +the Book in which we meet with those Words, it is reasonable to think, +that they ought to be literally understood. But if, notwithstanding +this, there are others, who are of Opinion, that these Words are to be +taken in a figurative Sense, and this figurative Sense is more forced +than the literal, and likewise clashing with the Doctrine and the +Design of the Book, we have great Reason not to side with their +Opinion: But if it appears moreover, that those who contend for the +forced, figurative Sense, should be Gainers by it, if their Opinion +prevail'd, and it would bring them Profit, Honour, Pleasure, or Ease, +then we ought to suspect them to be partial, and the figurative Sense +is to be rejected. + +Hor. I don't know what to make of you to Day. You have shewn the _Roman +Catholick_ Religion to be a bare-faced Imposture; and at the same Time +you seem to blame the _Protestants_ for having left it. + +Cleo. I am very consistent with my Self. I have laid open to you the +Politicks, Penetration and Worldly Wisdom of the Church of _Rome_, and +the Want of them in the Reformers, who exposed the Frauds of their +Adversaries, without considering the Hardships and Difficulties, which +such a Discovery would entail upon their Successors. When they parted +with their Power, and gave up their Infallibility, they should have +foreseen the necessary Consequences of the Honesty and Candour. A +Reform'd Church, that will own she may err, must prepare for Heresies +and Schisms, look upon them as unavoidable, and never be angry with +those who dissent from her. They ought likewise to have known, that no +Divines, who will preach the Gospel in its Purity, and teach Nothing +but Apostolick Truths without Craft or Deceit, will ever be believ'd +long, if they appeal to Men's Reason, unless they will likewise lead, +or at least endeavour or seem to lead Apostolick Lives. In all Sects +and Schisms it has always been and will ever be observed, that the +Founders of them either are, or pretend to be Men of Piety and good +Lives; but as there never was a Principle of Morality that Men have +set out from, so strict yet, that in Tract of Time Human Nature has +not got the better of it, so the Successors of those Founders always +become more remiss by Degrees, and look out for Ways and Means to +render the Practice of their Doctrine, or the Exercise of their +Function, more comfortable and commodious: And all Persuasions have +ever lost Ground, and been sunk in their Reputation in proportion, as +the Teachers of them have relax'd their Manners. No Doctrine ever +prevail'd or got any Advantage over the establish'd Religion in any +Country, that was not accompanied with a real Austerity of Life, or a +Pretence at least to a stricter Morality, and greater Forbearance, +than was generally to be seen in the National Church, at the Time in +which the Doctrine was advanced. These are eternal Truths, that must +flow from the Fabrick, the very Essence of Human Nature. Therefore the +Clergy may write and preach as they please: They may have all the +Skill and Learning that Mortals can be possess'd of, and all the +assistance into the Bargain, that the secular Power can give them in a +free Nation, they will never be able long to keep up their Credit with +a mixed Multitude, if no Show is made of Self-denial, and they will +totally neglect those Means, without which that Credit was never +acquired. + + + + +The Third Dialogue Between _Horatio_ and _Cleomenes_. + + +Horatio. Tho' it is but Two Days ago that I troubled you almost a +whole Afternoon, I am come again to spend the Remainder of this, and +sup with you, if you are at Leisure. + +Cleo. This is exceeding kind. I am no Ways engaged; and you give me a +vast Deal of Pleasure. + +Hor. The more I have thought and reflected on what you said of Honour +last _Tuesday_, the more I have perceiv'd and felt the Truth of it in +Spight of my Teeth. But I shall never dare to speak of so wretched an +Origin. + +Cleo. The Beginning of all Things relating to Human Affairs was ever +small and mean: Man himself was made of a Lump of Earth. Why should we +be ashamed of this? What could be meaner than the Origin of Ancient +_Rome_? Yet her own Historians, proud as they were, scrupled not to +mention it, after she was arrived at the Height of her Glory, and +become a Goddess, _Dea Roma_, to whom Divine Honours were paid +throughout the Empire, and a stately Temple was erected within her own +Walls. + +Hor. I have often wonder'd at that _Dea Roma_, and her Statues +resembling those of _Pallas_. What could they pretend her Divinity to +consist in? + +Cleo. In her vast Power, which every Freeman had the Privilege to +imagine, he had a Share in. + +Hor. What a _Bizar_, what a monstrous Humour must it have been, that +could make a wife People suppose that to be a Goddess, which they knew +to be a City! + +Cleo. Nothing in the Universe, but the Pride of the Citizens. But I +don't think, that the Humour, which you seem to be so much astonish'd +at, is altogether worn off yet. In Poetry, Painting and Sculpture, you +see Rivers, Towns, and Countries continue to be represented under the +Images of Men and Women as much as ever. Look upon the Marble Figures +about the Pedestal of Queen _Anne's_ Statue at St. _Paul's_. + +Hor. But No body is so silly as to worship them. + +Cleo. Not in outward Shew, because it is out of Fashion; but the +inward Veneration, which is paid by many to the Things represented by +those Images, is the very same as it was formerly, and owing to the +same Cause. + +Hor. In what Part of the World is it, that you have observed this? + +Cleo. In _Christendom_; Here. If you was to hear a vain Man, that is a +considerable Inhabitant of any large Capital, when he is speaking on +the Part and in Behalf of his City, _London_ for example, _Paris_ or +_Amsterdam_, you would find the Honour, the high Esteem, and the +Deference, which in his Opinion are due to it, far superiour to any, +that are now paid to Mortal Creatures. + +Hor. I believe there is a great Deal in what you say. + +Cleo. It is worth your Observation, what I am going to mention. +Wherever you see great Power and Authority lodged in a considerable +Number of Men, mind the profound Respect and Submission, each Member +pays to the whole, and you'll find, that there is great Plenty, +throughout the World, of what you said, two Days ago, was +inconceivable to you. + +Hor. What is that, pray? + +Cleo. Idols, that are their own Worshipers, and sincerely adore +themselves. + +Hor. I don't know but there may be, in your Way of construing Things: +But I came with a Design to discourse with you on another Subject. +When you said in our last Conversation, that _a peaceful Disposition +and Humility were not Qualities more promising in the Day of Battle, +than a contrite Heart and a broken Spirit are Preparatives for +Fighting_, I could not help agreeing with your Sentiments; yet it is a +common Notion, even among Men of very good Sense, that the best +Christians make the best Soldiers. + +Cleo. I verily believe, that there are no better Soldiers, than there +are among the Christians; and I believe the same of Painters; but I am +well assured, that the best in either Calling are often far from being +the best Christians. The Doctrine of _Christ_ does not teach Men to +Fight, any more than it does to Paint. That _Englishmen_ fight well is +not owing to their Christianity. The Fear of Shame is able to make +most Men brave. Soldiers are made by Discipline. To make them proud of +their Profession, and inspire them with the Love of Glory, are the +surest Arts to make them valiant: Religion has Nothing to do with it. +The _Alcoran_ bids its Followers fight and propagate their Faith by Arms +and Violence; nay, it promises Paradise to All, who die in Battle +against Infidels; yet, you see, how often the _Turks_ have turn'd Tail +to the _Germans_, when the latter have been inferiour in Number. + +Hor. Yet Men never fight with greater Obstinacy than in Religious +Wars. If it had not been taken for granted, that Men were animated to +Battle by Preaching, _Butler_ would never have call'd the Pulpit, _Drum +Ecclesiastick_. + +Cleo. That Clergymen may be made Use of as Incendiaries, and by +perverting the Duties of their Function, set Men together by the Ears, +is very true; but no Man was ever made to fight by having the Gospel +preach'd to him. From what I have said of Self-liking and Human +Nature, the Reason is manifest, why among People, that are indifferent +to one another, it is a difficult Task to make a Man sincerely love +his Neighbour, at the same Time, that it is the easiest Thing in the +World to make him hate his Neighbour with all his Heart. It is +impossible that Two distinct Persons or Things should be the same; +therefore they must all differ in Something. + +Hor. Cannot Two Things be so exactly alike, that they shall differ in +Nothing? + +Cleo. No: For if they are Two, they must differ in Situation, East and +West, the Right and the Left; and there is Nothing so small, so +innocent, or so insignificant, that Individuals of our Species can +differ in, but Self-liking may make a Handle of it for Quarrelling. +This close Attachment and Partiality of every Man to himself, the very +Word, Difference, points at, and upbraids us with: For tho' literally +it is only a Term, to express that Things are not the same; yet, in +its figurative Sense, Difference between Men signifies Disagreement in +Opinions, and Want of Concord. For not only different Nations, but +different Cities in the same Kingdom, different Wards, different +Parishes, different Families, different Persons, tho' they are Twins, +or the best Friends in the World, are all in a fair Way of +Quarrelling, whenever the Difference, that is between them, be that +what it will, comes to be look'd into and discuss'd; if both act with +Sincerity, and each Party will speak from the Bottom of their Hearts. + +Hor. Self is never forgot; and I believe, that many love their Country +very sincerely for the Sake of One. + +Cleo. Nay, what is all the World to the meanest Beggar, if he is not +to be consider'd as a Part of it? + +Hor. This is a little too openly inculcated at Church; and I have +often wonder'd, how a Parson, preaching before a few Clowns in a +pitiful Village, should, after he has named all the great People in +the Nation, pray God to bless more _especially_ the Congregation there +assembled; and this at the same Time that the King and the Royal +Family are at Prayers likewise; and the House of Lords at one Church, +and the House of Commons at another. I think it is an impudent Thing +for a Parcel of Country Boobies to desire to be serv'd first, or +better, than so many Hundred Congregations, that are superiour to them +in Number and Knowledge, as well as Wealth and Quality. + +Cleo. Men always join most heartily in Petitions, in which they +manifestly have a Share; and that the _Especially_, you find Fault with +was put in from that Consideration, I believe No body denies. + +Hor. But there seems to be a low Artifice, a crafty Design, by which +the Compilers of those Prayers, knowingly made People lay a Stress +upon a Thing, in which there is no Reality. When I hear a Man pray for +Blessings on All, especially the Congregation where I am present, it +pleases me well enough, and the Word _Especially_, has its Effect upon +me whilst I think no further; but when I consider, that the same Words +are said to every audience of the same Church throughout the Kingdom, +I plainly find that I was pleas'd with Nothing. + +Cleo. Suppose I should own, that it was a Contrivance of those, who +composed the Prayers, to raise Devotion, and that this Contrivance had +been the Effect of a thorough Knowledge of Human Nature; where would +be the Harm, since No body can be injured by it? But to return to our +Subject. If Difference in the least Things is capable of raising +Anger, there is no Doubt, but it will do it most in Things that are +very material, and of the highest Concern: And that Religion in all +Countries is an Affair of the greatest Concern, is taken for granted +by all good Men, and seldom denied by the bad. This is the Reason, +that in Religious Wars Men are more inveterate, and commit more +Cruelties, than when they fight upon other Account. Here the worst and +most vicious Men have fine Opportunities of gratifying their natural +Malice and Rancour of Heart, without being blamed for it; and placing +a Merit in doing Mischief. Therefore we see, that those, who are most +neglectful of their Duty, and act most contrary to the Dictates of +their Religion, are so often the most zealous in fighting for it. +There are other Things that help, and all contribute, to make +Religious Wars the most bloody. Men are commonly sure of Nothing so +much, as they are of the Truth of the Religion they profess; so that +in all Religious Quarrels, Every body is satisfied that he has Justice +on his Side: This must make Man obstinate. The Multitude in all +Countries ascribe to the Deities they worship the same Passions which +they feel themselves; and knowing how well pleas'd they are with Every +body that is on their Side, and will take their Part, they expect +their Reward from Heaven, which they seem to defend; and on that Score +they think with Delight on the Losses and Calamities which they make +others suffer; whether _Churchmen_ fight with _Presbyterians_, _Papists_ +with _Protestants_, or _Mahometans_ with _Christians_ of any Sort. Those who +are of Opinion, that the best _Christians_ make the best Soldiers, have +commonly their Eyes on the Civil Wars both in _France_ and in + _England_. + +Hor. And if you compare the Prince of _Conde's_ Army with that of the +League there, or _Cromwell's_ Troops with the King's Forces here, the +_Whigs_ will tell you, that in either Nation you may meet with +sufficient Proofs, to confirm the Opinion you speak of. + +Cleo. I have Nothing to do with _Whigs_ or _Tories_; but let us narrowly +look into this Affair, and examine it impartially. Religion was +brought into the Quarrel, you know, in both Kingdoms, and the Cases +between the Adversaries here and there were much the same. The +_Huguenots_ and _Roundheads_ on the one Side said, that they had Nothing +so much at Heart as Religion; that the National Worship was Idolatry; +that Christianity required no outward Shew of Altars or Vestments, but +the Sacrifice of the Heart to be seen in Men's Lives; that God was to +be serv'd with greater Strictness, than was observed by the National +Clergy; that they fought his Cause, and did not question, but by his +Help to obtain the Victory. The _Leaguers_ and _Cavaliers_ said on the +other Side, that Lay-men, especially Soldiers, where improper Judges +in Matters of Religion; that themselves were honest Men, loyal +Subjects, who fought for the establish'd Church, their King and +Country; and as to their Adversaries, that they were under a Parcel of +Hypocritical Rascals, that under the Mask of Sanctity carried on an +open Rebellion, and had no other Design than to dethrone the King, and +get the Government into their own Clutches. Let us see the Consequence +that would naturally follow from this Difference. The First, to +support their Cause, would think it necessary not to be too glaringly +inconsistent with themselves; therefore they would display somewhat +more of Devotion, and by praying often, and perhaps singing of Psalms, +make a greater Shew of Religion, than is commonly seen in Armies. +Should the Chief of such Troops, and the great Men under him, who are +most likely to get by the Quarrel, be more circumspect in their +Actions, and attend Divine Worship oftner than is usual for Persons of +Quality, their Example would influence the inferiour Officers, and +these would take Care, that the Soldiers should comply, whether they +would or not. If this was well perform'd on one Side, it is very +natural to suppose, that the other, knowing the first to be no better +Men than themselves, and believing them to be Hypocrites, would not +only be offended at their Behaviour, but likewise, in Opposition to +their Enemies, be more neglectful of Religious Duties, than well +disciplin'd Armies generally are, and the Soldiers allow'd to be more +dissolute in their Lives than is usual. By this Means the Contrast +between two such Armies, would be very conspicuous. A good Politician +may add to, or take from the Principle of Honour, what Virtue or +Qualifications he pleases; and a skillful General, who can guard his +own Actions, and will be at some Trouble in Self-denial where he may +be observed, may model an Army as he thinks fit. All Superiors, in +Camps as well as Courts, will ever serve for Patterns to their +Inferiours; and should Officers unanimously resolve to render Swearing +unfashionable, and in good Earnest set about this Task, by Example as +well as Precept and Discipline, it would not be difficult to manage +Soldiers in such a Manner, that in less than Half a Year not an Oath +should be heard among them. If there were Two Armies in the Same +Country, and of the same Nation, in one of which the Soldiers should +curse and swear, as much as is commonly done among all loose, and +ill-bred People, and in the other the Men should have been cured of +that bad Custom, it is incredible what Reputation of being Good and +Religious, those, who would only forbear Swearing, would gain beyond +their Adversaries, tho' they were equally guilty with them of Whoring, +Drinking, Gaming, and every other Vice except that one. Therefore if +one General, to please and keep in with a Party, should think it his +Interest that his Troops should make a greater Appearance of +Godliness, than is commonly observed among Military Men; and another, +to please a contrary Party, should take it to be his Interest to act +as contrary as it was possible to what his Enemies did, and endeavour +to be the Reverse of them, the Difference would be prodigious. + +Hor. Then if in one Army they were Valiant, the General of the other +would endeavour to make his Men Cowards. + +Cleo. They would differ in every Thing that Soldiers can differ in: +The Observance of the Point of Honour and Hatred to their Enemies are +inseparable from their Calling; therefore resenting of Affronts among +themselves, and cruel Usage to their Enemies, were not more banish'd +from the Armies of the _Huguenots_ and _Roundheads,_ than they were from +those of the _Leaguers_ and _Cavaliers._ + +Hor. The true Reason of the Difference, in the Lives and Morals of the +Soldiers, between the King's Forces and the Rebels, was the Difference +of their Circumstances, and the Care that was taken of them. The +Parliament's Army was regularly provided for, and always able to pay +for what they had. But the others, who were most commonly in Want, +were forced to live upon the Country, and take their Provisions where +they could get them; and this will make all Troops more dissolute and +disorderly, than is consistent with the Service, tho' they had the +best Officers in the World. + +Cleo. The Misfortune you speak of, and which the King's Army labour'd +under, must every where be a great Hinderance to Discipline; and I +verily believe, that his Soldiers suffer'd very much in their Morals +on Account of it; but I am persuaded, that the Contrariety of +Principles, which I hinted at, was an Addition to that Misfortune, and +made it worse; for that the _Cavaliers_ laughed at the _Roundheads_ for +their praying so long and so often, and the great Shew they made of +Devotion, is certain; and there is always a Pleasure in appearing to +be the Reverse of what we ridicule in our Enemies. But whatever was +then, or might at any other Time, be the true Reason of the Difference +in the Shew of Piety and Goodness between two such Armies, let us see +the Consequence of it, and the Effect it would naturally have on the +sober Party. All Multitudes are superstitious; and among great +Numbers, there are always Men prone to Enthusiasm; and if the +Pretenders to Godliness had skilful Divines (as no doubt, they would +have) that knew, how to extol the Goodness and Piety of the General +and the Soldiers, declaim against the Wickedness and reprobate Lives +of the Enemies, and remonstrate to their Hearers, how God must love +the first, and, from his known Attributes, hate the latter, it would +in all Probability produce every Thing we read of in the Armies of the +Prince of _Conde_ and the Parliament. Some Colonels would preach, and +some Soldiers would learn Prayers and Scraps of Psalms by Heart, and +many of them would grow more circumspect in indulging their Vices, +than is common to Men of their Function. This latter would make the +Men more governable, and consequently better Troops, and all together +would make a great Noise. Besides, Mankind are so given to flatter +themselves, that they'll believe any Thing, that is said in their +Praise; and should, in any Regiment of such an Army, the Chaplain +display his Eloquence before a Battle, exhort the Men to Bravery, +speak in Commendation of the Zeal and Piety of the Officers and the +Troops in general, and find out some particular Reason, why God should +love and have Regard for that Regiment beyond any other, it might have +a very good Effect upon the most Wicked, as well as the better Sort. +And if this Chaplain, from what he knew of them, should pathetically +encourage them, and promise them the Victory, Enthusiasm is so +catching, that a Fellow, who lay with a Whore over Night, and was +drunk the Day before, if he saw his Comrades moved, might be +transported with Joy and Eagerness to fight, and be stupid enough to +think, that he had a Share in God's Favour. The _Greek_ and _Roman_ +Histories abound with Instances of the immense Use that may be made in +War of Superstition well turn'd: The grossest, if skilfully managed, +may make the fearful, undaunted, and the loosest Livers exert +themselves to the utmost of their Power, from a firm Belief, that +Heaven is on their Side. That Superstition has had this Effect upon +Men of almost every Persuasion, as well as Heathen Idolaters, is +certain; but he must be a notable Divine, that can expect the same +from the Doctrine of _Christ_, faithfully deliver'd, and preach'd in its +Purity. It is possible therefore that any Number of Troops may, by +crafty Declamations and other Arts, be made Zealots and Enthusiasts, +that shall fight and pray, sing Psalms one Hour, and demolish an +Hospital the next; but you'll as soon meet with an Army of Generals or +of Emperours, as you will with, I won't say an Army, but a Regiment, +or even a Company of good Christians among Military Men. There never +were better Troops, or Men that behaved with greater Gallantry and +Chearfulness, than we had in the two last Wars; Officers as well as +common Soldiers; but I would as soon believe, that it was Witchcraft +that made them brave, as that it was their Religion. + +Hor. Yet I have often heard it from experienc'd Officers, that the +most virtuous, the soberest, and the most civiliz'd Fellows made the +best Soldiers, and were those whom they could most depend upon. + +Cleo. I heartily believe that to be true for the Generality; for I +know, that by Virtuous, you don't mean much more than tolerably +Honest, such as are not given to wrong or decieve Any body; or else +among the Officers themselves, you know, that very Few of them are +possess'd of many Christian Virtues, or would be fond of the +Character. Do but consider what is required of a Soldier. There are +Three Things which the officers are chiefly afraid of in their Men: +The First is, that they may desert, which is so much Money lost: The +Second, that they may rob or steal, and so come to be hang'd: The +Third is, that they may be sick, and consequently incapable of doing +Duty. Any middling Honest secures them entirely as to the two First; +and, without Doubt, the less vicious; that is, the more sober and +temperate the Men are, the more likely they are to preserve their +Health. As for the Rest, Military Men are easy _Casuists_ for the +Generality, and are used to give, as well as take, large Grains of +Allowance. A Soldier, who minds his Business, is seldom reproved for +taking any Pleasure he can come at, without being complain'd of: And +if he be brave, and understands his Exercise, takes Care always to be +sober when he is upon Duty, pays a profound Respect to his Officers, +as well as a strict Obedience to their Commands, watches their Eyes, +and flies at a Nod, he can never fail of being beloved. And if +moreover he keeps himself clean, and his Hair powder'd, is neat in his +Cloaths, and takes Care not to be pox'd; let him do what he pleases +for the Rest, he'll be counted a very valuable Fellow. A Man may do +all this without Christianity, as well as he can do it without having +an Estate. There are Thousands that are less circumspect and not half +so well accomplish'd, who yet are well esteem'd in that Station. And +as I have allow'd on the one Hand, that the soberest and the civiliz'd +Fellows make the best Soldiers, and are, generally speaking, the most +to be depended upon in an Army, so it is undeniable on the other, +that, if not the major, at least a very considerable Part of our best +Troops, that had the greatest Share in the Victories we obtain'd, was +made up of loose and immoral, if not debauch'd and wicked Fellows. +Nay, I insist upon it, that Jayl-birds, Rogues, who had been guilty of +the worst of Crimes, and some that had been saved from the Gallows to +recruit our Forces, did on many Occasions both in _Spain_, and _Flanders_, +fight with as much Intrepidity, and were as indefatigable, as the most +Virtuous amongst them. Nor was this any Thing strange or unexpected; +or else the recruiting Officers ought to have been punish'd, for +lifting and giving the Money of the Publick to Men, of whom there was +no Probability that they could be made Soldiers. But to make it +evident, how little the Religion and Morality of a Soldier are minded +by his Superiours, and what great Care is taken to keep up and +cultivate his Pride ----. + +Hor. That latter I have seen enough of in the _Fable_ of the _Bees_. You +would speak about the Cloaths and Accoutrements. + +Cleo. I wave them; tho' there it is likewise very conspicuous. I only +desire you to compare the Things he is indulg'd in, and which, if he +pleases, he may brag of, with what he is taught to be ashamed of, the +grand Offence, which, if once committed, is never to be pardon'd. If +he has but Courage, and knows how to please his Officers, he may get +drunk Two or Three Times a Week, have a fresh Whore every Day, and +swear an Oath at every Word he speaks, little or no Notice shall be +taken of him to his Dishonour; and, if he be good humour'd, and +forbears stealing among his Comrades, he'll be counted a very honest +Fellow. But if, what _Christ_ and his Apostles would have justify'd him +in and exhorted him to do, he takes a Slap in the Face, or any other +gross Affront before Company, without resenting it, tho' from his +intimate Friend, it cannot be endured; and tho' he was the soberest, +and the most chaste, the most discreet, tractable and best temper'd +Man in the World, his Business is done. No body will serve with a +noted Coward; nay, it would be an Affront to desire it of Gentlemen +Soldiers, who wear the King's Cloth; and the Officers are forc'd to +turn him out of the Regiment. Those who are unacquainted with Military +Affairs and Chaplains of Regiments, would not imagine, what a small +Portion of Virtue and Forbearance a Soldier stands in Need of, to have +the Reputation of a good Religious Man among those he converses with. +Clergymen, that are employ'd in Armies, are seldom rigid _Casuists_; and +Few of them are Saints themselves. If a Soldier seems to be less fond +of strong Liquors than others generally are; if he is seldom heard to +swear; if he is cautious in Love-Affairs, and not openly vicious that +Way; if he is not known to Steal or Pilfer, he'll be stiled a very +honest, sober Fellow. But if, moreover, such a one should behave with +Decency at Devine Service, and seem now and then to be attentive to +what is spoken; if ever he had been seen with a Book in his Hand, +either open or shut; if he was respectful to the Clergy, and zealous +against those, who are not of the same Religion which he professes to +be of, he would be call'd a very Religious Man; and half a Dozen of +them in a Regiment would, in a little Time, procure a mighty Character +to the whole, and great Honour to the Chaplain. + +Hor. I dare say, that on some Occasions he would take the Liberty from +it to brag, that there were no better Christians in the World, than a +great many were, whom he had under his Care. + +Cleo. Considering how Things are often magnify'd without Regard to +Truth or Merit, and what Advantages some Men will take, right or +wrong, to advance as well as maintain the Cause they get by; it is not +improbable, that three or four score thousand Men, that were kept in +good Discipline, tho' they were all taken at Random from the lowest +and idlest of the Vulgar, might be stiled an Army of good Christians, +if they had a Chaplain to every Regiment, and but Two or Three such +orderly Soldiers, as I have describ'd, in every Thousand: And I am +persuaded, that the sect or Religion, which they pretended to follow +and profess, would, by the Help of able and active Divines, acquire +more Credit and Reputation from those Few, than all the Loosness, +Debauchery and gross Vices of the Rest would ever be able to take away +from them. + +Hor. But from what you have said, I should think, that the Gospel must +do Hurt among fighting Men. As such they must be animated by another +Spirit, and can receive no Benefit from the Doctrine of Peace. What +Occasion is there for Divines in an Army? + +Cleo. I have hinted to you several Times, that in the Management of +Human Creatures, the Fear of an invincible Cause, which they are all +born with, was always to be consulted; and that no Multitudes can ever +be govern'd, so as to be made useful to any one Purpose, if those, who +attempt to rule over them, should neglect to take Notice of, or but +any Ways seem to slight the Principle of that Fear. The worst of Men +are often as much influenc'd by it as the best; or else Highwaymen and +House-breakers would not swear Fidelity to one another. God is call'd +upon as a Witness to the mutual Promises of the greatest Miscreants, +that they will persevere in their Crimes and Villanies, and to the +last Drop of their Blood be unalterably Wicked. This, you know, has +been done in Massacres, the blackest Treasons, and the most horrid +Conspiracies; tho' the Persons concern'd in them, perhaps, gave other +Names to their Undertakings. By this we may see, what absurd Notions +Men may have of the Deity, who undoubtedly believe his Existence: For +how flagitious soever Men are, none can be deem'd _Atheists_ but those, +who pretend to have absolutely conquer'd, or never been influenced by +the Fear of an invisible Cause, that over-rules Human Affairs; and +what I say now has been and ever will be true in all Countries, and in +all Ages, let the Religion or Worship of the People be what they will. + +Hor. It is better to have no Religion, than to worship the Devil. + +Cleo. In what Respect is it better? + +Hor. It is not so great an Affront to the Deity not to believe his +Existence, as it is to believe him to be the most Cruel and the most +Malicious Being that can be imagin'd. + +Cleo. That is a subtle Argument, seldom made Use of but by +Unbelievers. + +Hor. Don't you think, that many Believers have been worse Men, than +some _Atheists_? + +Cleo. As to Morality, there have been good and bad Men of all Sects +and all Persuasions; but before we know any Thing of Men's Lives, +Nothing can be worse in the Civil Society, than an Atheist, _caeteris +paribus_. For it would be ridiculous to say, that it is less safe to +trust to a Man's Principle, of whom we have some Reason to hope, that +he may be with-held by the Fear of Something, than it is to trust to +one who absolutely denies, that he is withheld by the Fear of any +Thing. The old _Mexicans_ worship'd _Vitzliputzli_, at the same Time that +they own'd his Malice, and execrated his Cruelty; yet it is highly +probable, that some of them were deterr'd from Perjury for Fear of +being punish'd by _Vitzliputzli;_ who would have been guilty of it, if +they had not been afraid of any Thing at all. + +Hor. Then not to have believed the Existence of that chimerical +Monster was Atheism in _Mexico_. + +Cleo. It certainly was among People that knew of no other invisible +Cause. + +Hor. But why should I wonder at the _Mexicans_? There are Christians +enough, of whom, to judge from their Sentiments and Behaviour, it is +hard to determine, which it is they are more afraid of, God or the +Devil. + +Cleo. I don't question, but among the Vulgar, more Persons have been +deterr'd from doing Evil, by what they had heard of the Torments of +Hell, than have been made virtuous by what had been told them of the +Joys of Heaven, tho' both had been represented to them as equally +infinite and unutterable. + +Hor. But to return to my Question. When I ask'd what Occasion there +was for Divines in an Army, I was not ignorant of the Necessity there +is of having Religion and Priests of some Sort or other, to humour as +well as awe the Multitude; but I wanted to know the Mystery, and be +let into the Secret, by which the Doctrine of Peace is made +serviceable to the carrying on of War; for that Preachers of the +Gospel have not only exhorted Men to Battle, but likewise that they +have done it effectually; and that Soldiers have been inspired with +Courage, and made to fight with Obstinacy by their Sermons, the +History of almost every Country can witness. + +Cleo. A little Accuracy will set us to Rights. That what you say has +been, and is often done by Sermons and Preachers, both Protestant and +Popish, is certainly true. But I deny, that ever it was once done by a +Preacher of the Gospel. + +Hor. I don't understand your Distinction. Are not all Christian +Divines call'd Preachers, as well as Ministers of the Gospel? + +Cleo. But many People are call'd, what, strictly speaking, they are +not. The Reason I have for what I say is, that there is Nothing +contain'd in the Gospel, that can have the least Tendency to promote +or justify War or Discord, Foreign or Domestic, Publick or Private; +nor is there any the least Expression to be found in it, from which it +is possible to excite or set People on to quarrel with, do Hurt to, or +any ways offend one another, on any Account whatever. + +Hor. But this encreases the mystery, and makes the facts less +intelligible. + +Cleo. I will unfold it to you. As all Priests have ever maintain'd, +that they were the Interpreters of the will of the deity they +pretended to serve, and had an undoubted Right of construing and +explaining the Doctrine and the Meaning of the Religion they taught +and presided over: As, I say, all priests have ever maintain'd this, +so the Christian Clergy, as soon as they took it in their Heads to be +priests likewise, claim'd the same Privilege; and finding several +things, which they had a Mind to, denied them in the Gospel; and that +many Conveniencies, which all other Priests had ever, not only been +fond of, but likewise enjoy'd, were in express words forbid, and +absolutely prohibited in the _New Testament_, they had recourse to the +_Old_, and providently took Care from thence to supply the Deficiency of +the _New_. + +Hor. So, when they had no settled Revenue or Pomp of Dress from the +Gospel, they took up with the Tithes and Sacerdotal Ornaments of the +_Levites_, and borrow'd from the _Jewish_ Priests and Prophets every Thing +that was worth having. + +Cleo. This would open too large a Field, and therefore I would look +into the Clergy's Behaviour no farther, than as it relates to Armies +and military Men, and take Notice, that whenever Pillage or shedding +of Blood are to be justified or encouraged by a Sermon, or Men are to +be exhorted to Battle, to the Sacking of a City or the Devastation of +a Country, by a pathetick Discourse, the Text is always taken from the +_Old Testament_; which is an inexhaustible Fund for Declamation on +almost every Subject and every Occasion: And there is no worldly End, +which the most ambitious Man, or the most cruel Tyrant can have to +serve, but from some Part or other of that Book a Divine of middling +Capacity may find out a proper Text to harangue upon, that shall +answer the Purpose. But to make it evident, that Divines may be useful +to all Fighting Men, without preaching of the Gospel, we need but to +consider, that among all the Wars and Dissentions, which Christians +have had with one another on innumerable Accounts, there never was a +Cause yet, so unreasonable or absurd, so unjust or openly wicked, if +it had an army to back it, that has not found Christian Divines, or at +least such as stiled themselves so, who have espoused and call'd it +Righteous. No rebellion was ever so unnatural, nor Tyranny so cruel, +but if there were men who would fight for it, there were Priests who +would pray for it, and loudly maintain, that it was the Cause of God. +Nothing is more necessary to an Army, than to have this latter +strenously insisted upon, and skilfully unculcated to the soldiers. No +body fights heartily, who believes himself to be in the wrong, and +that God is against him, Whereas a firm persuasion of the Contrary, +inspires Men with Courage and Intrepidity; it furnishes them with +arguments to justify the Malice of their Hearts, and the implacable +Hatred they bear their Enemies; it confirms them in the ill opinion +they have of them, and makes them confident of victory; _si +Deus pro nobis quis contra nos?_ In all wars it is an everlasting +Maxim in Politicks, that whenever Religion can be brought into the +Quarrel, it ought never to be neglected, and that how small soever the +Difference may be between the contending Parties, the Divines on each +Side, ought to magnify and make the most of it; for Nothing is more +comfortable to Men, than the Thought, that their Enemies are likewise +the Enemies of God. + +Hor. But to make Soldiers laborious as well as governable, would it +not be useful to exhort them to Virtue, and a close Attachment to the +Principle of Honour? + +Cleo. The principle of Honour is never forgot; and as to Virtue, what +is required of them is Fortitude, and to do as they are bid. And if +you'll consider what Pains are taken to make them ashamed of Cowardice +above all other Vices; and how prompt, as well as severe, the +Punishment for Disobedience is in the least Trifles among Soldiers, +beyond what it is any where else; if, I say, you'll consider these +Things on the one Hand, and on the other the great Latitude that is +given them as to Morals, in what has no Regard to the Service, you'll +find, that for the First, Divines are not wanted, and that for the +other they can do but little Good. However Morality is often preach'd +to them, and even the Gospel at seasonable Times, when they are in +Winter Quarters, or in an idle summer, when there is no Enemy near, +and the Troops perhaps are encamped in a Country, where no Hostilities +should be committed. But when they are to enter upon Action, to +besiege a large Town, or ravage a rich Country, it would be very +impertinent to talk to them of Christian Virtues; doing as they would +be done by; loving their enemies, and extending their Charity to all +Mankind. When the Foe is at Hand, the Men have Skirmishes with him +every Day, and perhaps a main battle is expected; then the mask is +flung off; not a Word of the Gospel, nor of Meekness or Humility; and +all Thoughts of Christianity are laid aside entirely. The men are +prais'd and buoy'd up in the high value they have for themselves: +their Officers call them Gentlemen and Fellow-Soldiers; Generals pull +off their Hats to them; and no Artifice is neglected that can flatter +their Pride, or inspire them with the Love of Glory. The Clergy +themselves take Care at such Times, not to mention to them their Sins, +or any Thing that is melancholy or disheartning: On the Contrary, they +speak chearfully to them, encourage and assure them of God's Favour. +They take Pains to justify, and endeavour to encrease the Animosities +and Aversion, which those under their Care have against their Enemies, +whom to blacken and render odious, they leave no Art untried, no Stone +unturn'd; and no Calumny can be more malicious, no Story more +incredible, nor Falsity more notorious, than have been made Use of +knowingly for that Purpose by Christian Divines, both _Protestants_, and +_Papists_. + +Hor. I don't use to be an Advocate for Bigots of any sort, much less +for Fanaticks, whom I hate; but facts are stubborn things. It is +impossible to reflect on the sharp and bloody Engagements in the +Rebellion, and the Devotion of _Cromwell_'s army, without being +convinced, that there must have been Men at that Time, that were both +Valiant and Religious. It is certain, that the Rebels fought well, and +that they had more Days of Fasting and Humiliation, than ever were +known among any other Soldiers. + +Cleo. That there was a greater Appearance of Religion among them, than +ever was among any other regular Troops, I allow; but that none of it +could proceed from a Principle of Christianity is demonstrable. + +Hor. They had Men of unquestionable Honour among them; and some of +them must have been sincere. + +Cleo. A great many, I verily believe, were sincere; but let us look +into this Affair a little more narrowly. What do you think of the +General? Do you think, that _Cromwell_ was a good Christian and a pious +Man, who had Nothing so much at Heart as Religion and Liberty, and, +void of Selfishness, had devoted himself to procure Happiness Eternal +as well as Temporal to the People of _England_? Or that he was a vile +wicked Hypocrite, who, under the Cloak of Sanctity, broke through all +Human and Divine Laws to aggrandize himself, and sacrifis'd every +Thing to his own Ambition, and the Interest of his Family? + +Hor. There is no Doubt, but all impartial Men must believe the latter. +But then he understood Mankind very well; his very Enemies, that were +his Contemporaries, allow'd him to be a Man of great Parts. If he had +had the the same Opinion of Christianity, which you have, and the +Unfitness of it to make Men quarrel and fight with Obstinacy, he would +never have made Use of it among his Soldiers. + +Cleo. And it is clear as the sun, that he never did. + +Hor. That his pretences to religion were no more than Hypocrisy, I +have allow'd; but it does not appear, that he desired others to be +Hypocrites too: On the Contrary, he took Pains, or at least made Use +of all possible Means to promote Christianity among his Men, and make +them sincerely Religious. + +Cleo. You will never distinguish between Christianity, that is, the +Doctrine of Christ, and the Interpretations, that are made of it by +Clergymen; tho' I have often shew'd you the great Difference there is +between them. _Cromwell_ was a Man of admirable good Sense, and +thoroughly well acquainted with Human Nature; he knew the mighty Force +of Enthusiasm, and made Use of it accordingly. As to Strictness of +Religion and the Love of Liberty, they had all along been the darling +Pretences of the party he engaged in. The complaints of the _Puritans_ +against Episcopacy, and that the Church of _England_ was not +sufficiently reformed, began in Queen _Elizabeth's_ Time, and were very +near as old as the Reformation itself. The people's Murmurings and +Struggles for Liberty were of some Standing, when King _Charles_ the +First came to the Throne: The Jealousies, which Parliaments had of the +Regal Power and Prerogative, had been openly shewn in his Father's +Reign, and, throughout the Course of it, been troublesome to his +Ministers. That the Clergy of the Church of _England_ had enjoin'd +Things, and taught what they had no Warrant for from the Gospel, and +that King _James_ the First, as well as his Son, who succeeded him, laid +Claim to a more absolute Power, than was consistent with the +privileges of Parliament and the Constitution, in undeniable. Religion +then and Liberty, being two topicks, that Abundance was to be said +upon in those Days, became the Subject and Foundation of the Quarrels +between the King and Parliament, that afterwards broke out into a +Civil War. + +Hor. I was not born in _China_ or _Lapland_: there is not a Boy of Twelve +Years old, that is ignorant of the Causes of that Civil War. + +Cleo. I don't question your Knowledge; but only mention these Things, +that from the Nature of the Dissentions, and the mischiefs that ensued +upon them, we might see the Impossibility, that either Party should +have acted from a Principle of Christianity. I shall now endeavor to +demonstrate to you Two Things; the First is, that Clergymen, by a +small Deviation from the Gospel, may so egregiously impose upon their +Hearers, as to make even sincere Men act quite contrary to the +Precepts of it, at the same Time that those subtle Declaimers shall +seem to be full of Zeal, and to have the highest Value for +Christianity. The Other is, that in a well disciplin'd Army, Acts of +Devotion, and an outward Shew of Religion may do vast Service for the +obtaining of Victory, tho' the General who appointed and order'd them, +was an _Atheist_; the greatest part of the Clergy, who perform'd and +assisted in them, were Hypocrites, and the Generality of the Men were +wicked Livers. As to the First, I call a Man sincere in his Religion, +who believes the Bible to be the Word of God, and acknowledging the +Difficulty he finds in obeying the Dictates of the Gospel, wishes with +all his heart, that he could practice the self-denial that is required +in it; and is sorry, that he has not the Power to govern and subdue +his stubborn Passions so well as he could wish. If to such a one, a +Clergyman should preach the Strictness of Morality, and the Necessity +of Repentance, that are taught in the Gospel, and moreover inculcate +to him, that as to Divine Worship the Ceremonial was abrogated; that +what was required of us, was the Sacrifice of the Heart and the +Conquest over our darling Lusts; and that in short the Religious +Duties of a Christian were summ'd up in loving God as his Neighbour; +this Doctrine being every Way agreeable to that of _Christ,_ a sincere +man, who had read the _New Testament_, would easily give Ear to a +Divine, who should preach it to him; and it is highly probable, that +in Matters of Conscience, and every Thing relating to his Deportment, +he should be glad of his Counsel. Suppose now, that there was another +Clergyman in the same city, who likewise pretending to preach the +Gospel, should, on the one Hand, represent the Doctrine of it as very +indulging to Human Nature, and the Practice of it easily comply'd +with, and, on the other, lay a great Stress on the Honour to be paid +to his own Person, and the Performances of a Set of Ceremonies, no +where mention'd in the Gospel; it is not likely, that our sincere Man +should approve of his Sermons; but if this Second Divine should +moreover call them Enemies to God, who should refuse to comply with +every Part of these Ceremonies, and give the Name of Hypocrite to +Every body, who should assert, that the Gospel required stricter +Morality than what he taught; if he should sollicite the Magistrate to +have all Persons punish'd, who were not of his Opinion; and if, by +his Instigation, our sincere Man should actually be persecuted and +plagued by his Fellow-Subjects; to judge from what we know of Human +Nature, such Usage would fill the sincere Man with Indignation, and +raise his Anger against all those, who were the Occasion of his +Sufferings. Let us suppose like-wise, that this Man, besides his +Sincerity, had Temper and Goodness enough to consider, that, tho' he +had been unjustly dealt with, and was highly provok'd, yet his +Religion taught and commanded him not to resent Injuries, but to +forgive his Enemies, and to Love them that hated him; it is reasonable +to think, that this Clashing between Nature and Principle would +perplex him, and himself stand in Need of good Advice, what to do in +this Dilemma. If in this Case, the Clergyman, who first preached to +him the Purity of the Christian Religion, and the Severity of its +Morals, and whom he often went to hear, should persist in the same +Sentiments; and, continuing to recommend to him the Doctrine of Peace, +make Use of all the Arguments, which the Gospel could furnish him +with, either to warn him against Anger and all sinful Passions, Malice +of Heart, Hatred and Resentment; or to exhort him to Fortitude in +Afflictions, Heroick Patience in Sufferings, and on all Emergencies an +entire Resignation to the Will of God; If, I say, the Clergyman I +mention'd should do this, whatever might be the Success he did it +with, he would have acted the good Shepherd, and his Sermons could +never be made a Handle of for War or Rebellion. But if instead of it, +he should seem to approve of the other's Anger, and, to justify it, +enter into the Merits of the Cause; if he should endeavour to +demonstrate, that all Ceremonies of Human Invention were +superstitious, and that Kneeling down, where there were Pictures and +Sculpture, was a manifest Token of Idolatry; if after this, by an easy +Transition, he should go over to the _Old Testament_, expatiate on the +Second Commandment, and produce several Instances of God's Vengeance +on Idolaters, and the utter Destruction, that had often been brought +upon them by God's own People, fighting under his Banner, and acting +by his special Commission; If a Preacher should do this, and have +Mischief in his Heart, it would not be difficult for him insensibly to +mislead his Hearers, extinguish their Charity, and, working upon the +Passions, make a sincere Man, who had really been ill treated, mistake +in his own Breast the Spirit of Revenge for Religious Zeal, and, to +maintain the Truth of the Gospel, act directly contrary to the +Precepts of it. And the more regular the Life was of such a Divine, +and the greater the Austerity of his Manners, the fitter Instrument +would he be to sow Sedition, enflame an Audience, and make Tools of +them for the Ambitious. + +Hor. The First you have made out beyond my Expectations; but it has +been at the Expence of your Revolution-Principles; I hope you'll never +take them up again. + +Cleo. I hope I shall have no Occasion for it: but what I have advanced +has Nothing to do with the Controversy you point at. The illegal Sway +of Magistrates is not to be justified from the Gospel, any more than +the Resistance of the People. Where Two Parties quarrel, and open +Animosities are to be seen on both Sides, it is ridiculous for either +to appeal to the Gospel. The Right, which Princes have to enjoy their +Prerogative, is not more divine, than that which Subjects have to +enjoy their Privileges; and if Tyrants will think themselves more +justifiable before God than Rebels, they ought first to be satisfied, +that Oppression is less heinous in his Sight than Revenge. + +Hor. But No body owns himself to be a Tyrant. + +Cleo. Nor did ever any Malecontents own themselves to be Rebels. + +Hor. I can't give this up, and must talk with you about it another +Time. But now I long to hear you demonstrate the Second of your +Assertions, and make that as evident to me, as you have done the +First. + +Cleo. I'll endeavour it, if you'll give me Leave, and can have but +Patience to hear me, for you'll stand in Need of it. + +Hor. You are to prove, that Acts of Devotion, and an outward Shew of +Religion, may make an Army Victorious, tho' the General was an +_Atheist_, the Clergy were Hypocrites, and the Generality of the Men +wicked Livers. + +Cleo. A little more Accuracy, if you please. I said, that they might +do vast Service for the obtaining of Victory; the Service I mean, +consists in rousing the Courage of the Men, and throwing them into an +Enthusiasm, that shall dissipate their Fears, and make them despise +the greatest Dangers. There is no greater Art to make Men fight with +Obstinacy, than to make them trust to, and rely with Confidence on the +Assistance of the invisible Cause, they Fear. + +Hor. But how can wicked Men be made to do this? What Reasons can they +be furnish'd with, to hope for the Assistance of Heaven? + +Cleo. If you can assure Men of the Justice of their Cause, and render +that evident and unquestionable, the Business is done, and their own +Wickedness will be no Obstacle to it. Therefore this, you see, is the +Grand Point, which Priests have ever labour'd to gain among Fighting +Men in all Countries and in all Ages. How immensely soever they have +differ'd from one another in Religion and Worship, in this they have +all agreed. We were speaking, you know, of _Cromwell's_ Army; do but +recollect what you have heard and read of those Times, and you'll +find, that the Notions and Sentiments, that were industriously +instill'd into the minds of the soldiers, had a manifest tendency to +obtain this end, and that all their preaching and praying were made +serviceable to the same purpose. The _Credenda_, which the whole army, +and every individual were imbued with, even by the most moderate of +their preachers, were generally these: that the King gave ear to his +evil counsellours; that he was govern'd by his Queen, who was a rank +Papist, bigotted to her own superstition; that all his ministers were +wicked men, who endeavour'd to subvert the constitution, and aim'd at +nothing more than to render him absolute, that by his arbitrary power +they might be skreen'd from justice, and the resentment of an injured +nation: that the bishops were in the same interest; that, tho' they +had abjured the Pope's supremacy, and found fault with the luxury of +the court of _Rome_, they wanted as much to lord it over the laity +themselves, and were as fond of worldly honour, power, and authority, +of pomp and splendour, and a distinguish'd manner of living, as any +Popish prelates: that the worship of the church of _England_ was above +half Popery; that most of the clergy were idle drones, who lived upon +the Fat of the Land, and perverted the End of their Function: That by +this Means Religion it self was neglected, and, instead of it, Rights +and Ceremonies were obstinately insisted upon, that were notoriousy +borrow'd from the Heathen and Jewish Priests. That preaching +Non-resistance was justifying Tyranny, and could have no other Meaning +than to encourage Princes to be wicked, and tie the Peoples Hands, +whilst they should have their Throats cut: That in Pursuance of this +Doctrine, He, who should have been the Guardian of their Laws, had +already trampled upon them and broken his Coronation-Oath, and, +instead of being a Father to his People, had openly proclaim'd himself +their Enemy, invited, a Foreign Force into the Land, and was now +actually making War against the Parliament, the undoubted +Representatives of the Nation. Whilst these Things were said of the +Adverse Party, their own was extoll'd to the Skies; and loud Encomiums +were made on the Patriotism of their Superiours, the Sanctity and +Disinterestedness as well as Wisdom and Capacity of those Asserters of +Liberty, who had rescued them from Bondage. Sometimes they spoke of +the Care, that was taken of Religion, and a Pains-taking Ministry, +that preach'd not themselves but _Christ_, and, by their Example as well +as Precept, taught the Purity of the Gospel, and the strict Morality +that is contain'd in it, without Superstition or Allowances to please +Sinners: At others, they represented to their Hearers the exemplary +Lives of the Generals, the Sobriety of the Soldiers, and the Goodness +and Piety, as well as Zeal and Heroism of the whole Army. + +Hor. But what is all this to what you was to prove? I want to know the +vast Service an outward Shew of Religion can be of to wicked Men, for +the obtaining of Victory: When shall I see that? + +Cleo. Presently; but you must give me Leave to prove it my own Way. In +what I have said hitherto, I have only laid before you the Artifice, +which Every body knows was made Use of by the _Roundheads_ haranguing +their own Troops, to render the _Cavaliers_ and the King's Cause odious +and detestable to them on the one Hand, and to make them, on the +other, have an high Opinion of their own, and firmly believe, that God +could not but favour it. Now let us call to Mind the Situation of +Affairs in the Times I speak of, and the Politicks of those, who +opposed the King, and then consider, what a crafty designing General +ought to have done to make the most of the Conjuncture he lived in, +and the Zeal and Spirit that were then reigning among the Party he was +engaged in; if he had Nothing at Heart, but to advance, _per fas aut +nefas_, his own worldly Interest and his own Glory: In the First Place, +it would never have been believed that the _Presbyters_ were in Earnest, +who found Fault with and rail'd at the Luxury and loose Morals, as +well as Laziness of the National Clergy, if they had not been more +diligent in their Calling, and led stricter Lives themselves. This +therefore was complied with, and the dissenting Clergy took vast Pains +in Praying and Preaching without Book for Hours together, and +practis'd much greater Self-denial, at least to outward Appearance, +than their Adversaries. The Laity of the same Side, to compass their +End, were obliged to follow the Example of their Teachers in Severity +of Manners, and Pretences to Religion: Accordingly they did, at least +well enough, you see, to acquire the Name of the Sober Party. + +Hor. Then you must think, that they had none but Hypocrites among +them. + +Cleo. Indeed I don't; but I believe, that most of the Ring-leaders who +began the quarrel with the King had Temporal Advantages in View, or +other private Ends to serve, that had no Relation either to the +Service of God or the Welfare of the People; and yet I believe +likewise, that many sincere and well-meaning Men were drawn into their +Measures. When a Reformation of Manners is once set on Foot, and +strict Morality is well spoken of, and countenanc'd by the better Sort +of People, the very Fashion will make Proselytes to Virtue. Swearing +and not Swearing in Conversation depend upon Mode and Custom. Nothing +is more reasonable, than Temperance and Honesty to Men that consult +their Health and their Interest; where Men are not debarr'd from +Marriage, Chastity is easily comply'd with, and prevents a Thousand +Mischiefs. There is Nothing more universal than the Love of Liberty; +and there is Something engaging in the Sound of the Words. The Love of +one's Country is natural and very bad Men may feel it as warm about +them, as very good Men; and it is a Principle, which a Man may as +sincerely act from, who Fights against his King, as he who Fights for +him. But these sincere and well-meaning People, that can pray and +fight, sing Psalms and do Mischief with a good Conscience, may in many +Respects be Morally good, and yet want most of the Virtues, that are +peculiar to Christianity, and, if the Gospel speaks Truth, necessary +to Salvation. A Man may be continent and likewise never drink to +Excess, and yet be haughty and insupportable in his Carriage, a +litigious Neighbour, an unnatural Father, and a barbarous Husband. He +may be just in his Dealings, and wrong No body in his Property, yet he +may be full of Envy, take Delight in Slander, be revengeful in his +Heart, and never known to have forgiven an Injury. He may abstain from +Cursing and all idle as well as prophane Swearing, and at the same +Time be uncharitable and wish Evil to all, that are not of his +Opinion; nay, he may mortally hate, and take Pleasure in persecuting +and doing Mischief to, all those who differ from him in Religion. + +Hor. I see plainly now, how Men may be sincere in their Religion, and +by Art be made to act quite contrary to the Precepts of it: And your +Manner of accounting for this, does not only render the Sober Party +less odious, than the Orthodox have represented them; but there is +likewise greater Probability in it, than there is in what they +generally say of them: For that an Army of a great many Thousand Men +should consist of None but Hypocrites, who yet should fight well, is +an inconceivable Thing. But what is it you would say of the General? + +Cleo. I would shew you, how an obscure Man, of an active Spirit and +boundless Ambition, might raise himself among such a Set of People to +the higher Post; and having once got the Supreme Command of the Army, +what Method, and what Arts it is most probable he would make Use of to +model such Troops to his Purpose, and make them serviceable to the +Advancement of his own Greatness. + +Hor. But remember he must be an _Atheist_. + +Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, +he shall have no Religion or Conscience; fear neither God nor Devil, +and not believe either a Providence in this World, or any Thing that +is said of another: But he must be a great Genius, daring to the +highest Degree, indefatigable, supple to his Interest, and ready as +well as capable to act any Part, and put on any Disguise, that shall +be required to serve or promote it. Every brisk, forward Man, who +pretends to an extraordinary Zeal for his Party, and the Cause he is +engaged in, and who shews Eagerness for Action, and behaves with +Intrepidity in Danger, cannot remain long unknown, where Men have +frequent Opportunities of signalizing themselves. But if he be +likewise a Man of Sense, who understands his Business, and has Conduct +as well as Courage, he can't fail of Preferment in an Army, where the +Interest of the common Cause is taken Care of. If he serves among +_Puritans_, who pretend to a stricter Morality, and to be more religious +than their Neighbours, and himself is an artful Man, as soon as he is +taken Notice of, he'll fall in with the Cant in Fashion, talk of Grace +and Regeneration, counterfeit Piety, and seem to be sincerely Devout. +If he can do this well, put on a sanctify'd Face, and abstain from +being openly vicious, it is incredible what Lustre it will add to the +Rest of his Qualifications, in such a Conjuncture: And if moreover he +is a Man of Address, and can get the Reputation of being disinterested +and a Soldier's Friend, in a short Time he'll become the Darling of +the Army; and it would hardly be safe long to deny him any Post, he +can reasonably pretend to. In all Wars, where the contending Parties +are in good Earnest, and the Animosities between them run high, +Campaigns are always active, and many brave Men must fall on both +Sides; and where there should be much Room for Advancement, it is +highly probable, that such a Man as I have describ'd, if at his first +setting out he was Captain of Horse, and had raised an entire Troop at +his own Charge, should in a few Years come to be a General Officer, +and of great Weight in all Councils and Debates. Being thus far +preferr'd, if he would make the most of his Talents, he might be of +infinite Service to his Party. An aspiring Man, whose grand Aim was to +thrive by Hypocrisy, would study the Scripture, learn the Languages of +it, and occasionally mix it with his Discourse. He would cajole the +Clergy of his Party, and often do good Offices to those of them that +were most popular. A Man of his Parts would preach _ex tempore_ himself, +and get the Knack of Praying for as many Hours as there should be +Occasion. Whoever is well skill'd in these Exercises may counterfeit +Enthusiasm when he pleases, and pretend on some Emergencies to receive +Directions from God himself; and that he is manifestly influenc'd by +his Spirit. A General Officer, who has once got this Reputation, may +carry almost any Thing; for Few that are wise will venture to oppose +what such a Man, pretending to have sought the Lord, declares to be +his Opinion. Whatever Victories might be obtain'd, and in all +Successes under his Command, a skilful Hypocrite would make a Shew of +Modesty, refuse to hear the Praises that are his due, and seem with +great Humility to give all the Glory to God only; not forgetting, at +the same Time, to flatter the Pride of his Troops, highly to commend +and magnify, first the Goodness and Bravery of the Soldiers, and then +the Care and Vigilance of the Officers under him. To be well serv'd, +he would reward Merit, punish and discountenance Vice, always speak +well and magnificently of Virtue, and seem to be just himself. But as +to Christianity it self, he would not suffer any Thing to be taught of +it, that could interfere with the Principle of Honour, or any of the +Artifices to keep up the Ill Will, and Hatred which military Men are +to be inspired with against their Enemies. The Christian Duties, which +he would chiefly take Care of and see perform'd, would be outward Acts +of Devotion, and that Part of Religion which is easily comply'd with, +and yet taken Notice of by all the World; such as frequent Prayers, +long and pathetick Sermons, singing of Psalms, and the keeping of the +Sabbath with great Strictness; all which Men may assist at and employ +themselves in, tho' their Hearts are otherwise engag'd. It is certain, +that a Man of vast Parts and superlative Ambition might, by the Divine +Permission, perform, take Care of, and compass all this, tho' he was +an _Atheist_; and that he might live and die with the Reputation of a +Saint, if he was but circumspect and wise enough to conceal himself so +entirely well, that no Penetration or Watchfulness of Mortals could +ever discover his real Sentiments. There is no Atchievement to be +expected from Soldiers, which they would not perform for such a +General; and his Name would be sufficient to fill the greatest +Profligate in an Army with a Religious Enthusiasm, if he disbelieved +not an invisible Cause. + +Hor. There lies the Difficulty; it is that which I cannot comprehend. + +Cleo. Wickedness, I have hinted to you before, is no Bar to +Superstition; and a great Profligate may at the same Time be a silly +Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense +and Virtue could not be influenc'd or affected by. It is easily +imagin'd, that in such an Army, under such a General as I have been +speaking of, the Men would be kept under strict Discipline; and that +they would not only be compell'd, whether they would or not, to assist +at all their Exercises of outward Devotion and Publick Worship; but +likewise that the loosest Livers among them should be obliged to be +more cautious and circumspect in their Behaviour, than Soldiers +generally are. Now suppose a Man so wicked, that, tho' he has no Doubt +of Future State, the Belief of Rewards and Punishments in another +World made no impression upon him; but that he indulged every vicious +Inclination as far as he dared, lay with every Woman that would let +him, and got drunk as often as he could get an Opportunity to do it; +one that would stick at Nothing, rob or steal, kill a Man that should +anger him, if he was not with-held by the Law, and the Fear of +Temporal Punishment: Suppose likewise, that this was one of the lowest +Mob, who being in Want, and too lazy to work, should lift himself in +some Regiment or other of this Army. There is no Doubt, but this Man +would be forc'd immediately to have a greater Guard upon his Actions, +and reform, at least outwardly, more than would suit with his +Inclinations, and therefore it is not unlikely, that, what Duties +soever he might comply with, and whatever Appearance he might make +among the Rest, in his Heart he should remain the same he was before. +Yet notwithstanding all this, in a little Time he might make a very +good Soldier. I can easily conceive, how the Wearing of a Sword and +Regimental Cloaths, and always conversing with resolute and well +disciplin'd Men, among whom Arms and Gallantry are in the highest +Esteem, might so far encrease a wicked Fellow's Pride, that he should +wish to be brave, and in a few Months think Nothing more really +dreadful, than to be thought a Coward. The Fear of Shame may act as +powerfully upon bad Men, as it can upon good; and the Wickedness of +his Heart would not hinder him from having a good Opinion of himself, +and the Cause he served; nor yet from hating his Enemies or taking +Delight in destroying, plundering, and doing all Manner of Mischief. + +Hor. But having no Regard to Godliness or Religion, it is impossible, +that he should be influenc'd or affected by the Prayers or other +Exercises of Devotion, which he might assist at and which, in all +Probability, he would never come near, unless he was compell'd to it. + +Cleo. I don't suppose, that he would be influenced or affected by them +at all himself; but he might easily believe, that others were. I take +it for granted, that in such an Army there might have been Abundance +of well-meaning Men, that were really honest, and sincere in their +Religion, tho' they had been misled in what concern'd the Duties of +it. From the Behaviour of these, and the Imitation of others, from the +Exemplary Lives, which our Reprobate should see among them, and the +establish'd Reputation of so many Men of Honour, he would have all the +Reason in the World to think, that at least the greatest Part of them +were in good Earnest; that they relied upon God; and that the fervent +Zeal, with which they seem'd to implore his assistance, was real and +unfeign'd. All wicked Men are not inflexible; and there are great +Sinners, whom this Consideration would move to the quick; and tho' +perhaps it would not be of Force enough to reclaim them, there are +many, who, by means of it, would be made to relent, and wish that they +were better. But I don't want this help; and we'll suppose our +Profligate such a stubborn Wretch, and so obstinately vicious, that +the most moving Discourses, and the most fervent Prayers, tho' he is +forc'd to assist at them, have not the least Power to make him reflect +either on his Sins or his Duty; and that notwithstanding what he hears +and sees of others, his Heart remains as bad as ever, and himself as +immoral as he dares to be for Fear of his Officers. We'll suppose, I +say, all this; but as it is taken for granted, that he believes the +World to be govern'd by Providence ----. + +Hor. But why should that be taken for granted, of a fellow so +thoroughly wicked? + +Cleo. Because it is included in his Belief of a Future State, which, +in his Character, I supposed him not to doubt of. + +Hor. I know it; but what Reason had you to suppose this at First, in a +Man who never gave any Signs, nor ever did insinuate, for ought you +know, that he had such a Belief? + +Cleo. Because he never gave any Signs to the contrary; and in a +Christian Country, I suppose all Men to believe the Existence of a God +and a Future State, who, by speaking or writing, never declared, that +they did not. Wickedness consisting in an unreasonable Gratification +of every Passion that comes uppermost, it is so far from implying +Unbelief, or what is call'd Atheism, that it rather excludes it. +Because the Fear of an invisible Cause is as much a Passion in our +Nature, as the Fear of Death. I have hinted to you before, that great +Cowards, whilst they are in Health and Safety, may live many Years +without discovering the least Symptom of the Fear of Death, so as to +be visibly affected by it; but that this is no Sign, that they have it +not, is evident when they are in Danger. It is the same with the Fear +of an invisible Cause; the one is as much born with us as the other, +and to conquer either, is more difficult than is easily imagin'd. The +Fear of an invisible Cause is universal, how widely soever men may +differ in the worship of it; and it was never observed among a +Multitude, that the worst were more backward than the best in +believing whatever from their Infancy they had heard concerning this +invisible Cause; how absurd or shocking soever that might have been. +The most Wicked are often the most Superstitious, and as ready as any +to believe Witchcraft, consult Fortune-tellers, and make Use of +Charms. And tho' among the most brutish Part of the Mob, we should +meet with Some, that neither pray nor pay Worship to any Thing, laugh +at Things sacred, and openly disclaim all Religion, we could have no +Reason to think, even from these, that they acted from Principles of +Infidelity, when from their Behaviour and many of their Actions, it +should be manifest, that they apprehended Something or other, that +could do them Good or Hurt, and yet is invisible. But as to the vilest +Reprobates among the Vulgar, from their very Curses and the most +prophane of their Oaths and Imprecations, it is plain, that they are +Believers. + +Hor. That's far fetch'd. + +Cleo. I don't think so. Can a Man with himself damn'd, without +supposing, that there is such a Thing as Damnation. Believe me, +_Horatio_, there are no _Atheists_ among the Common People: You never knew +any of them entirely free from Superstition, which always implies +Belief: and whoever lays any Stress upon Predictions, upon good or bad +Omens; or does but think, that some Things are lucky and others +unlucky, must believe, that there is an over-ruling Power, which +meddles with, and interferes in Human Affairs. + +Hor. I must yield this to you, I think. + +Cleo. If then our wicked, obdurate Soldier believes, that there is a +God, and that the World is govern'd by Providence, it is impossible, +when Two Armies are to engage, but he must think, that it is very +material, and a Thing of the highest Importance, which of them God +will be pleas'd to favour, and wish with all his Heart, that Heaven +would be of his Side. Now, if he knows that the Troops, he serves +among, have gain'd several Advantages over their Enemies, and that he +has been an Eye-witness of this himself, he must necessarily think, +that God has a greater Regard to them, than he has to those that are +beaten by them. It is certain, that a Man, who is strongly persuaded +of this, will be more undaunted, and with the Same Degree of Skill, +Malice and Strength, fight better than he could do, if he believ'd the +Contrary. It is evident then, that the most abandon'd Rascal in a +Christian Army may be made a valuable Man on the Score of Fighting, as +soon as he can be persuaded, that God takes his Part, tho' he never +made any further Reflection: But it is inconceivable, that a Man +should firmly believe what I have said without reflecting one Time or +other on what might be the Cause of this particular Favour, this +visible Assistance of Heaven; and if ever he did, could he help +thinking on the Preaching and Praying, which he was daily present at; +and would he not be forced from all the Circumstances to believe, that +those Things were acceptable to God; and conclude upon the whole, that +those Religious Exercises were a proper Means to obtain God's +Friendship? Would he not be very much confirm'd in this Opinion, if he +saw or but heard of credible People, that, in the Enemy's Army, the +men were more cold and remiss in their Worship, or at least, that they +made a less outward Shew of Devotion, which is all that he should be +able to judge by? + +Hor. But why should you think, that such an abandon'd, obdurate +Fellow, as you have supposed him to be, should ever trouble his Head +with the Difference in Worship between one Army and another, or ever +think at all on any Thing relating to Devotion? + +Cleo. Because it would be impossible for him to help it. I have not +supposed, that he was either Deaf or Blind: The Things I named, and +which I imagin'd he would be forc'd to believe, would be run in his +Ears, and repeated to him over and over from every Quarter: The +Soldiers would be full of them; the Officers would talk of them. He +would be present at the solemn Thanksgivings, they paid to Heaven. The +Preachers would often be loud in commending the Godliness as well as +Bravery of the Army, and roar out the Praises of their General, that +sanctify'd Vessel, whom they would call a _Gideon_, a _Joshua_, a _Moses_, +that glorious Instrument, which God had raised and made Use of to +rescue his Church from Idolatry and Superstition, and his Saints from +Tyranny and Oppression. They would exclaim against the Wickedness and +Immorality of their Enemies, inveigh against Lawn-Sleeves and +Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, +the Priests of _Baal_, and assure their Hearers, that the Lord hated the +_Cavaliers_; that they were an Abomination to him, and that he would +certainly deliver them into the Hands of his chosen People. When a Man +is obliged to hear all this, and sees moreover the Spirit and Alacrity +that is raised in his Comrades after a moving extemporary Prayer, the +real Enthusiasm the Men are thrown into by the Singing of a Psalm, and +the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to +be Faithful and Sincere, as well as Resolute and Daring. When Man, I +say, such a one as I have describ'd, should be forc'd to hear and see +all this, it would hardly be possible for him, not to believe, in the +first Place, that God actually assisted this Army; and in the Second, +that the Means, by which that Assistance was procured, were the +Strictness of the Discipline and the Religious Duties, that were +observed in it; tho' he himself should never Join in the one, or +Submit to the other, but against his Will, and with the utmost +Reluctancy. I am persuaded, that such an Opinion, well rivetted in a +Man, would, in such an Army as I am speaking of, be of vast Use to him +in all Adventures and Expeditions of War; and that, if he was fit at +all to be made a soldier, it would in the Day of Battle inspire him +with a Confidence and Undauntedness, which the same man could never +have acquired, _Cęteris Paribus_, if he had served among other troops, +where Divine Worship had been little insisted upon, or but slightly +perform'd. And if this be true, I have proved to you, that Acts of +Devotion, and an outward Shew of Religion, may be serviceable to the +greatest Profligate for the obtaining of Victory, tho' the General +should be an _Atheist_, most of the Clergy Hypocrites, and the greatest +Part of the Army wicked Men. + +Hor. I can see very well the Possibility, that a few Profligates, +among a great many others, that were not so, might be kept in Awe by +strict Discipline, and that Acts of Devotion might be serviceable even +to those, who were present at them against their Wills. But this +Possibility is only built upon a Supposition, that the Rest of the +Army should be better disposed: For if the Generality of them were not +in Earnest, you could have no outward Shew of Religion; and the Things +which you say the obdurate wretch should be forced to hear and see, +could have no Existence. No Preaching or Praying can be moving to +those, that are harden'd and inattentive; and no Man can be thrown +into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal +and Joy in any Part of Divine Worship, unless they give Heed to it, +and are really Devout. + +Cleo. I am glad you start this Objection; for it puts me in Mind of +Something, that will serve to illustrate this whole Matter, and which, +if you had not mention'd this, I should have had no Opportunity to +speak of. I took for granted, you know, that in the Quarrel between +King and the People, there had been many honest well meaning Men, +among the Sober Party, that by Artifice were drawn into the Measures +of cunning Hypocrites, who, under specious Pretences, carried on the +Rebellion with no other View than their own Advantage. But if you +recollect what I said then, you'll find, that many of those honest +well-meaning Men might have been very bad Christians. A Man may be a +fair Dealer, and wish well to his Country, and yet be very wicked in +many other Respects. But whatever Vices he may be guilty of, if he +believes the Scriptures without Reserve, is sorry for his Sins, and +sometimes really afraid, that he shall be punish'd for them in another +World, he is certainly sincere in his Religion, tho' he never mends. +Some of the most wicked in the World have been great Believers. +Consider all the Money, that has been given to pray Souls out of +Purgatory, and who they were, that left the greatest Legacies to the +Church. The Generality of Mankind believe what they were taught in +their Youth, let that be what it will, and there is no Superstition so +gross or absurd, nor any Thing so improbable or contradictory in any +Religion, but Men may be sincere in the Belief of it. What I say all +this for is to shew you, that an honest well-meaning Man may believe +the Bible and be Sincere in his Religion, when he is yet very remote +from being a good Christian. What I understand then by Sincere is +evident: Now give me Leave to tell you what I mean by Wicked, and to +put you in Mind of what I have said of it already; _viz_ that I gave +that Name to those, _who indulge their Passions as they come uppermost, +without Regard to the Good or Hurt, which the Gratification of their +Appetites may do to the Society_. But all wicked Men are not equally +neglectful of Religious Duties, nor equally inflexible; and you won't +meet with one in a Hundred so stubborn and averse to all Sense of +Divine Worship, as I have supposed our Profligate to be. My Reason for +drawing so bad a Character, was to convince you, that, if an outward +Shew of Religion could be made serviceable to the most stubborn +Reprobate, it could never fail of having a good Effect upon all +others, that should be more relenting, and assist at it with less +Reluctancy. Few Men are wicked for Want of good Will to be better: The +greatest Villains have Remorses; and hardly any of them are so bad, +that the Fear of an invisible Cause and future Punishment should never +make any Impression upon them; if not in Health, at least in Sickness. +If we look narrowly into the Sentiments, as well as Actions even of +those that persist in evil Courses for many Years, and spend their +whole Lives in Debaucheries, we shall hardly ever find, that it is +because they are obstinately bent to be Wicked; but because they want +either the Power to govern their Passions, or else the Resolution to +set about it; that they have often wish'd, that they could lead better +Lives; that they hope, God will forgive them; and that Several Times +they have fix'd a Time for their Repentance, but that always Something +or other interven'd, that has hinder'd them, till at last they died +without having ever met with the Opportunity they wish'd for. Such Men +as these perhaps would never go to Prayers, or to hear a Sermon as +long as they lived, if they could help it: But most of them, if they +were forc'd to it, would behave very well, and actually receive +Benefit from being there; especially in Armies, where Nothing being +less wanted than contrite Hearts and broken Spirits, Nothing is +mention'd that is mortifying, or would depress the Mind; and if ever +any thing melancholy is slightly touch'd upon, it is done with great +Art, and only to make a Contrast with something reviving, that is +immediately to follow, which will flatter their Pride, and make them +highly delighted with themselves. All Exhortations to Battle should be +chearful and pleasing. What is required of the Men, is, that they +should Fight undauntedly and obstinately. Therefore all Arts are made +use of to raise and keep up their Spirits on the one Hand, and their +Hatred to their Enemies on the other. To dissipate their Fears, they +are assured of the Justice and Goodness of their Cause, that God +himself is engaged, and his Honour concern'd in it; and that +therefore, if they can but shew Zeal enough for him, and are not +wanting to themselves, they need not doubt of the Victory. + +Hor. It is amazing, that Believers, who are so conscious of their own +Wickedness, should be so easily persuaded, that God would do any Thing +in their Favour. + +Cleo. The great Propensity we have in our Nature to flatter our +selves, makes us easy Casuists in our own Concerns. Every body knows, +that God is merciful, and that all Men are Sinners. The Thought of +this has often been a great Comfort to very bad Livers, especially if +they could remember, that ever they wish'd to be better; which, among +Believers, there is not One in a Hundred, but can. This good +Disposition of Mind a wicked Man may make a notable Construction of, +and magnify the Merit of it, till the Reflection of it is sufficient +to make his Conscience easy, and he absolves himself without the +Trouble of Repentance. I can easily conceive, how one of the Vulgar, +no better qualify'd, may assist at Publick Worship with Satisfaction, +and even Pleasure; if Preaching and Praying are managed in the Manner +I have hinted at: And it is not difficult to imagine, how by a little +paultry Eloquence, and Violence of Gestures, a Man in this Situation +may be hurried away from his Reason, and have his Passions so artfully +play'd upon; that feeling himself thoroughly moved, he shall mistake +the Malice of his Heart, and perhaps the Resentment of a great Wound +received, for the Love of God and Zeal for Religion. There is another +Class of wicked Men, that I have not touch'd upon yet; and of which +there would always be great Numbers among such Troops as we have been +speaking of, _viz._ Soldiers of the Sober Party, where Swearing, +Prophaneness, and all open Immorality are actually punish'd; where a +grave Deportment and strict Behaviour are encouraged, and where +Scripture-Language and Pretences to Holiness are in Fashion; in an +Army of which the General is firmly believed to be a Saint, and acts +his part to Admiration. + +Hor. It is reasonable to think, I own, that in such an Army, to one +sincere Man, there would always be three or four Hypocrites; for these +I suppose are the Class you mean. + +Cleo. They are so. And considering, that, to save Appearances, +Hypocrites are at least as good as the sincere Men I have spoken of, +it is impossible, that there should not be a great Shew of Religion +among them, if there were but eight or ten of them sincere in every +Hundred: And where such Pains should be taken to make the Men seem to +be Godly; and this Point of outward Worship should be labour'd with so +much Diligence and Assiduity, I am persuaded, that many even of those, +who should be too wicked to be Hypocrites, and to counterfeit long, +would sometimes, not only pray in good Earnest, but likewise, set on +by the Examples before them, be transported with real Zeal for the +Good of their Cause. + +Hor. There is no Doubt but Enthusiasm among a Multitude is as catching +as Yawning: But I don't understand very well what you mean by too +wicked to be Hypocrites; for I look upon them to be the worst of all +Men. + +Cleo. I am very glad you named this. There are two Sorts of +Hypocrites, that differ very much from one another. To distinguish +them by Names, the One I would call the Malicious, and the Other the +Fashionable. By malicious Hypocrites, I mean Such as pretend to a +great Deal of Religion, when they know their Pretensions to be false; +who take Pains to appear Pious and Devout, in order to be Villains, +and in Hopes that they shall be trusted to get an Opportunity of +deceiving those, who believe them to be sincere. Fashionable +Hypocrites I call those, who, without any Motive of Religion, or Sense +of Duty, go to Church, in Imitation of their Neighbours; counterfeit +Devotion, and, without any Design upon others, comply occasionally +with all the Rites and Ceremonies of Publick Worship, from no other +Principle than an Aversion to Singularity, and a Desire of being in +the Fashion. The first are, as you say, the worst of Men: but the +other are rather beneficial to Society, and can only be injurious to +themselves. + +Hor. Your Distinction is very just, if these latter deserve to be +call'd Hypocrites at all. + +Cleo. To make a Shew outwardly of what is not felt within, and +counterfeit what is not real, is certainly Hypocrisy, whether it does +Good or Hurt. + +Hor. Then, strictly speaking, good Manners and Politeness must come +under the same Denomination. + +Cleo. I remember the Time you would by no Means have allow'd this. + +Hor. Now, you see I do, and freely own, that you have given me great +Satisfaction this afternoon; only there is one Thing you said five or +six Minutes ago, that has raised a Difficulty which I don't know how +to get over. + +Cleo. What is it, pray? + +Hor. I don't think we shall have Time ---- + +Cleo. Supper, I see, is going in. + + + + +The Fourth Dialogue Between Horatio and Cleomenes. + + +Horatio. I am glad my little Dinner pleased you. I don't love large +Pieces of Meat for a small Company; especially in warm Weather: They +heat the Room, and are offensive even upon a Side-board. + +Cleo. It was very handsome indeed; and _Horatio_ is elegant in every +Thing. Your Favours of Yesterday, your Coming without Form, was so +engaging, that I was resolved to repay the Compliment without Delay. + +Hor. Assure your self, that your Payment is not more prompt, than it +is welcome. + +Cleo. I know no higher Enjoyment, than that of your Friendship. But +pray, what was the Difficulty you hinted at last Night, when Supper +broke off our Discourse? + +Hor. When you spoke of Preaching and Praying in Armies, you said, that +Nothing was ever mention'd to them, that was mortifying, or would +depress the Mind. I had heard the same from you in Substance more than +once before; and I own, that the Nature of the Thing seems to require, +that Soldiers should be indulg'd in their Pride, and that all +Exhortations to Battle should be cheerful and pleasing. But the last +Time you was speaking of this, I recollected what I had read of the +Solemn Fasts, that were so frequently observed in Oliver's Days; and +presently I was puzled, and no ways able to account for the Usefulness +of them in War, by the System which you had made appear to be very +rational. The Fact it self, that _Cromwell_ appointed many Days of +Fasting and Humiliation, and made them be strictly kept, is +undeniable; but it is impossible, they should promote Chearfulness; +and what Purpose they could have been made to serve, that was not +religious, I can not conceive. The mechanical Effect, which Fasting +can have upon the Spirits, is to lower, flatten, and depress them; and +the very Essence of Humiliation is the Mortification of Pride. You +have own'd, that _Cromwell_ understood Human Nature, and was a crafty +Politician; but you would never allow, that he had the least Intention +of promoting Piety, or rendring his Men good Christians. + +Cleo. The Objection you have started seems to be of great Weight at +first View; but if we look more narrowly into it, and examine this +Affair, as we have done some other Things, the Difficulty you labour +under will soon disappear. From the Nature of Man and Society it must +follow, that whatever particular Vices may be more or less predominant +in different Climates and different Ages, Luxury and Pride will always +be reigning Sins in all civiliz'd Nations: Against these two stubborn, +and always epidemic Maladies, the great Physician of the Soul has, in +his Gospel Dispensation, left us two sovereign Remedies, Fasting and +Humiliation; which, when rightly used, and duely assisted with the Exercise +of Prayer, never fail to cure the Diseases I named in the most desperate +Cases. No method likewise is more reasonable; for, tho' _Jesus Christ_ +had not recommended it himself, it is impossible to think on any +Prescription, more judiciously adapted to an Ailment, than Fasting and +Humiliation, accompany'd with fervent Prayer, are to Luxury and Pride. +This is the Reason, that in private as well as public Disasters, and +all Adversities in which is was thought that the divine Anger was +visible, all Believers in _Christ_ have, ever since the Promulgation of +the Gospel, made use of the aforesaid Remedies, as the most proper +Means to obtain Pardon for their Offences, and render heaven +propitious to them. All Magistrates likewise, where the Christian +Religion has been national, have in general Misfortunes and all great +Calamities (whenever they happen'd) appointed Days to be solemnly +kept, and set aside for Prayer, for Fasting and Humiliation. If on +these Days Men should be sincere in their Devotion; if a pains-taking +Clergy, of Apostolic Lives, on the one Hand, should preach Repentance +to their Hearers, and shew them the Difference between the temporal +Evils, which they complain'd of, tho' they were less afflicting than +they had deserv'd, and the eternal Miseries, which impenitent Sinners +would unavoidably meet with, tho' now they thought little of them; if +the Hearers, on the other, searching their Consciences without +Reserve, should reflect upon their past Conduct; if both the Clergy +and the Laity should thus join in religious Exercises, and, adding +real Fasting to ardent Prayer, humble themselves before the Throne of +Mercy, with Sorrow and Contrition; if, I say, the Days you speak of +were to be spent in this Manner, they would be of use in no War, but +against the World, the Flesh, or the Devil, the only Enemies a +Christian Hero is not oblig'd to love, and over which the Triumph is +the darling Object of his Ambition, and the glorious End of his +Warfare. On the Contrary, such Fast-days would be hurtful to a +Soldier, in the literal Sense of the Word, and destructive to the +Intentions of all Armies; and I would as soon expect from them, that +they should turn Men into Trees or Stones, as that they should inspire +them with martial Courage, or make them eager to fight. But skilful +Politicians make an Advantage of every Thing, and often turn into +useful Tools the seeming Obstacles to their Ambition. The most +resolute Unbeliever, if he is a good Hypocrite, may pretend to as much +Superstition and hold Fear, as the most timorous Bigot can be really +possess'd with; and the First often gains his Point by making use of +the Religion of others, where the Latter is undone by being hamper'd +with his own. + +Hor. This was very evident in _Oliver Cromwel_ and King _James_ the +Second. But what would you infer from it in Relation to Fast-Days? + +Cleo. The most sacred Institutions of Christianity may, by the +Assistance of pliable Divines, be made serviceable to the most +anti-christian Purposes of Tyrants and Usuerpers: Recollect, pray, +what I have said concerning Sermons and Prayers, and what is done by +some Clergymen under Pretence of Preaching the Gospel. + +Hor. I do, and can easily see, how Preachers, by a small Deviation +from the Doctrine of Peace, may insensibly seduce their Hearers, and, +perverting the End of their Function, set them on to Enmity, Hatred, +and all Manner of Mischief: But I can't understand how Fasting and +Humiliation should further, or be made any ways instrumental to that +Design. + +Cleo. You have allow'd, that the Grand Point in Armies, and what has +been ever most labour'd among military Men, was to make them believe, +that Heaven, that is, the Deity they adore, was of their Side; and it +is certain, (as I have hinted before) that how widely soever Men had +differ'd in their Sentiments concerning the invisible Cause, or the +Worship it requires, they have all agreed in this; and the Use that +has been made of Religion in War has ever had a palpable Tendency this +way. The Word Fasting, indefinitely spoken, sounds very harshly to a +Man of a good Stomach; but, as practis'd religiously among +_Protestants_, it is hardly an Emblem of the Thing it self, and rather a +Joke than any grievous Penance: At least in _England_, by keeping a +Fast-Day, Men mean no more, than Eating their Dinners three or four +Hours later than they used to do, and perhaps no Supper that Night: +Which is a Piece of Abstinence, that is so far from being likely to +have an ill Effect upon the Strength or Spirits of Men in Health and +Vigour, that there is not One in Fifty, whom it will not render more +brisk and lively in the next Day. I speak of People that are not in +Want, and who, of dainty or courser Fate, eat as much much every Day +as their Appetite requires. As for Humiliation, it is a Word of +Course. Fast-Days, bar the Abstinence already mention'd, are kept no +otherwise, than the _Sunday_ is. In the Army of the Rebels, the +Chaplains perhaps preach'd and pray'd somewhat longer on those Days, +and read a few Chapters more in the Bible, than was usual for them to +do on a Sabbath-Day. But that was all. + +Hor. But you have allow'd, that many of the _Roundheads_ were sincere in +their Religion, and that most of the Soldiers, tho' they were bad +Christians, were still Believers. It is unreasonable to think, that +the Solemnity of those Days, and the continual Shew of Devotion they +were spent in, should have made no Impression upon a considerable Part +of such a Multitude, as you your self suppose their Army to have been. +Where a great Number of the Vulgar, who believe Hell-Torments and +Fire Everlasting, are forced to hear, first their Lives laid open, and +their Iniquities display'd, and, after that, all the terrible Things, +that the Parson can say of Eternal Misery, it is impossible, that many +of them should not be affected with Fear and Sorrow, at least for that +Time: However, this is beyond all Dispute, that the mildest +Remonstrances that can be made on that Head, will sooner dispose Men +to Melancholy, than they will to Chearfulness. + +Cleo. All this while you take that for granted, which I told you long +ago was notoriously false; _viz_. That in camps and Armies, the plain +Doctrine of _Christ_ is delivered without Disguise or Dissimulation: +Nay, I hinted to you just now, that if Repentance was preach'd among +Military Men, as might be expected from Christian Divines, Solders +would be in Danger of being spoil'd by it, and render'd unfit for +their Business. All knowing Clergymen, at first Setting out, suit +themselves and their Doctrine to the Occupations, as well as +Capacities of their Hearers: And as Court Preachers speak in Praise of +the Government, and applaud the Measures of it, shade the Vices of +Princes and their Favourites, and place their Merit in the handsomest +Light it can be seen in so Divines in Armies speak up for the Justice +of the Cause they are engaged in, and extol the Generals to the Skies; +cajole and curry Favour with the Troops, and flatter more particularly +the respective Regiments they belong to. There is not a Chaplain in an +Army, who is not perfectly well acquainted with the Duty of a Soldier, +and what is required of him. Therefore they preach Christianity to +them, as far as it is consistent with that Duty, and no farther. Where +they interfere, and are clashing with one another, the Gospel is set +aside. The Politician must have his Business done: Necessity is +pleaded, and Religion ever made to give Way to the Urgency of Affairs. +There is a vast Latitude in Preaching; and Clergymen often take great +Liberties: Being as much subject to Errour and Passion as other +People, they can give bad Counsel as well as good. Those, who are +pleas'd with a Government, we see, preach one way; and those who are +not, another. Above Half the Time of the last Reign, a considerable +Part of the _English_ Clergy exhorted their Hearers to Sedition, and in +a Contempt for the Royal Family, either openly or by sly Inuendo's, in +ever Sermon they preach'd: And every Thirtieth of _January_ The same +Church furnishes us with two contrary Doctrines: For whilst the more +prudent and moderate of the Clergy are shifting and trimming between +two Parties, the hot ones of one side assert with Vehemence, that it +is meritorious as well as lawful for the people, to put their King to +Death whenever he deserves it; and that of this Demerit, the Majority +of the same People are the only Judges. The Zealots on the other, are +as positive, that Kings are not accountable for their Actions, but to +God only; and that, whatever Enormities they may commit, it is a +damnable Sin for Subjects to resist them. And if an impartial Man, +tho' he was the wisest in the World, was to judge of the Monarch, +whose unfortunate End is the common Topick of the Discourses held on +that Day, and he had no other Light to guide him, but the Sermons of +both Parties, it would be impossible for him to decide, whether the +Prince in Question had been a spotless Saint, or the greatest Tyrant. +I name these obvious Facts, because they are familiar Instances of our +own Time, to convince us, that the Gospel is no Clog which Divines +think themselves strictly tied to. A skilful Preacher, whether it be a +Fast, or a Day of Rejoycing, always finds Ways to pursue his End, +instills into his Hearers whatever he pleases, and never dismisses an +Audience, before he has acquainted them with what he would have them +know; let the Subject, or the Occasion he preaches upon, be what they +will. Besides, an artful Orator may mention frightful Things without +giving Uneasiness to his Hearers. He may set forth the Enormity of any +great Sin, and the Certainty of the Punishment, that is to follow it. +He may display and dwell upon the Terrors of the Divine Vengeance for +a considerable Time, and turn at last all the Weight of it upon their +Adversaries; and having demonstrated to his Audience, that those whom +they are to fight against, or else the great Grandfathers of them, +have been notoriously guilty of that Wickedness, which is so heinous +in the Sight of Heaven, he may easily convince Believers, that their +Enemies must of Necessity be likewise the Enemies of God. If any +Disgrace has happen'd to an Army, or some of the Men have misbehaved, +a wary Preacher, instead of calling them Cowards, will lay all the +Fault on their little Faith, their trusting too much to the Arm of the +Flesh, and assure them, that they would have conquer'd, if they had +put greater Confidence in God; and more entirely rely'd on his +Assistance. + +Hor. And so not have fought at all. + +Cleo. The Coherence of these Things is never examin'd into. It is +possible likewise for a crafty Divine, in order to rouse a listless +and dejected Audience, first to awaken them with lively Images of the +Torments of Hell and the State of Damnation, and afterwards seem +happily to light on an Expedient, that shall create new Hopes, and +revive the drooping Spirits of a Multitude; and by this Means the +Courage of Soldiers may often be wrought up to a higher Pitch than it +could have been rais'd, if they had not been terrify'd at all. I have +heard of an Instance, where this was perform'd with great Success. +Provisions had been scarce for some Time; and the Enemy was just at +Hand; and Abundance of the Men seem'd to have little Mind to fight; +when a Preacher, much esteem'd among the Soldiers, took the following +Method: First, he set faithfully before them their Sins and +Wickedness, the many Warnings that they had received to repent, and +God's long Forbearance, as well as great Mercy, in not having totally +destroy'd them long ago. He represented their Wants, and Scarcity of +Provision, as a certain Token of the Divine Wrath, and shew'd them +plainly, that labouring already under the Weight of his Displeasure, +they had no Reason to think, that God would connive longer at their +manifold Neglects and Transgressions. Having convinced them, that +Heaven was angry with them, he enumerated many Calamities, which, he +said, would befal them; and several of them being such, as they had +actually to fear, he was hearken'd to as a Prophet. He then told them, +that what they could suffer in this World, was of no great Moment, if +they could but escape Eternal Punishment; but that of this (as they +had lived) he saw not the least Probablity, they should. Having shewn +an extraordinary Concern for their deplorable Condition, and seeing +many of them touch'd with Remorse, and overwhelm'd with Sorrow, he +chang'd his Note on a Sudden, and with an Air of Certainty told them, +that there was still one Way left, and but that one, to retrieve all, +and avert the Miseries they were threaten'd with; which, in short, was +to Fight well, and beat their Enemies; and that they had Nothing else +for it. Having thus disclosed his Mind to them, with all the +Appearances of Sincerity, he assumed chearful Countenance, shew'd them +the many Advantages, that would attend the Victory; assured them of +it, if they would but exert themselves; named the Times and Places in +which they had behaved well, not without Exaggeration, and work'd upon +their Pride so powerfully, that they took Courage, fought like Lions, +and got the Day. + +Hor. A very good story; and whether this was preaching the Gospel or +not, it was of great Use to that Army. + +Cleo. It was so, politically speaking. But to act such a Part well, +requires great Skill, and ought not to be attempted by an ordinary +Orator; nor is it to be tried but in desperate Cases. + +Hor. You have sufficiently shewn, and I am satisfied, that as Fasting +is practiced, and Preaching and Praying may be managed by wary +Divines, Care may be taken, that neither the Strictness of Behaviour +observed, nor the Religious Exercises perform'd on those Days, shall +be the least Hindrance to military Affairs, or any ways mortify or +dispirit the Soldiers; but I cannot see, what Good they can do where +Religion is out of the Question. What Service would an _Atheist_, who +knew himself to be an Arch-Hypocrite and a Rebel (for such you allow +_Cromwell_ to have been) expect from them for his Purpose? + +Cleo. I thought, that we had agreed, that to please the Party he was +engaged in, it was his Interest to make a great Shew of Piety among +his Troops, and seem to be religious himself. + +Hor. I grant it; as I do likewise, that he throve by Hypocrisy, raised +Enthusiasm in others by Counterfeiting it himself, and that the Craft +of his Clergy was many ways instrumental to his Successes: But a +skilful Hypocrite, and able Politician, would have made no more Rout +about Religion, than there was Occasion for. They had Praying and +Singing of Psalms every Day; and the Sabbath was kept with great +Strictness. The Clergy of that Army had Opportunities enough to talk +their Fill to the Soldiers, and harangue them on what Subject they +pleased. They had such a Plenty of Religious Exercises, that it is +highly probable, the greatest Part of the Soldiers were glutted with +them: And if they were tired with what they had in Ordinary, what good +effect could be expected from still more Devotion Extraordinary? + +Cleo. What you named last is a great Matter. What is done every Day is +soon turn'd into a Habit; and the more Men are accustomed to Things, +the less they mind them; but any Thing extraordinary rouses their +Spirits and raises their Attention. But to form a clear Idea of the +Use and Advantage, a mere Politician, tho' he is an Unbeliever, may +reasonably expect from Fast-Days, let us take into Consideration these +two Things: First, the Grand _Desideratum_ in armies, that is aim'd at +by Religion, and which all Generals labour to obtain by Means of their +Clergy: Secondly, the common Notions among Christians, both of +Religion and of War. The First is to persuade the Soldiers, and make +them firmly believe, that their Cause is Just, and that Heaven will +certainly be on their Side; unless by their Offences they themselves +should provoke it to be against them. All Prayers for Success, +Thanksgivings for Victories obtain'd, and Humiliations after Losses +received, are so many different Means to strengthen the Truth of that +Persuasion, and confirm Men in the Belief of it. As to the second, +Christians believe, that all Men are Sinners; that God is Just, and +will punish, here or hereafter, all Trespasses committed against him, +unless they are atton'd for before we die; but that he is likewise +very merciful, and ever willing to forgive those, who sincerely +repent. And as to War, that it is, as all human Affairs are, entirely +under his Direction, and that the side whom he is pleased to favour, +beats the other. This is the general Opinion, as well of those who +hold a Free-agency, as of those who are for Predestination. A cursory +View of these two Things, the Notions Men have of Providence and the +Grand Point to be obtain'd in Armies, will give us a clear Idea of a +Clergyman's Task among Military Men, and shew us both the Design of +Fast-Days, and the Effect they are like to produce. + +Hor. The design of them is to gain the Divine Favour and Assistance; +that's plain enough; but how you are sure, they will have that Effect, +I can't see. + +Cleo. You mistake the thing. The Politician may have no Thoughts of +Heaven: The Effect I speak of relates to the Soldiers; and is the +Influence, which, in all Probablility, Fast-Days will have upon +Believers, that assist in the keeping of them. + +Hor. What Influence is that, pray, if it be not Religious? + +Cleo. That they will inspire, and fill the Men with fresh Hopes, that +God will favour them and be of their Side. The Reputation of those +Days, that they avert the Divine Wrath, and are acceptable to Heaven, +is, in a great Measure, the Cause, that they have this Influence upon +the Men. The Heathens harbour'd the same Sentiments of their Publick +Supplications; and it has been the Opinion of all Ages, that the more +Solemn and Respectful the Addresses are, which Men put up to the +Deity, and the greater the Numbers are that join in them, the more +probable it is, that their Petitions shall be granted. It is possible +therefore, that a Politician may appoint Extraordinary Days of +Devotion, with no other View than to chear up the Soldier, revive his +Hopes, and make him confident of Success. Men are ready enough to +flatter themselves, and willing to believe, that Heaven is on their +Side, whenever it is told them, tho' they have little Reason to think +so. But then they are unsteady, and naturally prone to Superstition, +which often raises new Doubts and Fears in them. Therefore Common +Soldiers are continually to be buoy'd up in the good Opinion they have +of themselves; and the Hopes they were made to conceive, ought often +to be stirr'd up in them afresh. The Benefit that accrues from those +Extraordinary Days of Devotion, and the Advantages expected from them, +are of longer Duration, than just the Time they are kept in. With a +little Help of the Clergy, they are made to do Good when they are +over; and two or three Days or a Week after, the Usefulness of them is +more conspicuous than it was before. It is in the Power of the +General, or any Government whatever, to have those Days as strictly +kept, to outward Appearance, as they please. All Shops may be order'd +to be shut, and Exercises of Devotion to be continued from Morning +till Night; nothing suffer'd to be bought, or sold during the Time of +Divine Service; and all Labour as well as Diversion be strictly +prohibited. This having been well executed makes an admirable Topick +for a Preacher, when the Day is over, especially among Military Men; +and Nothing can furnish a Divine with a finer Opportunity of +commending, and highly praising his Audience, without Suspicion of +Flattery, than the Solemnity of such a Day. He may set forth the +outward Face of it in a lively Manner, expatiate on the various +Decorums, and Religious Beauties of it; and by faithfully representing +what Every body remembers of it, gain Credit to every Thing he says +besides. He may magnify and safely enlarge on the Self-denial, that +was practised on that Day; and, ascribing to the Goodness and Piety of +the Soldiers, what in his Heart he knows to have been altogether owing +to Discipline, and the strict Commands of the General, he may easily +make them believe, that greater Godliness and a more general +Humiliation never had been seen in an Army. If he has Wit, and is a +Man of Parts, he'll find out Quaint _Similes_, Happy Turns, and +Plausible Arguments, to illustrate his Assertions, and give an Air of +Truth to every Thing he advances. If it suits with the Times, he'll +work himself up into Rapture and Enthusiasm, congratulate his +Regiment, if not the whole Army, on the undeniable Proofs they have +given of being good Christians, and with Tears in his Eyes wish them +Joy of their Conversion, and the infallible Tokens they have received +of the Divine Mercy. If a grave Divine, of good Repute, acts this, as +he should do, with an artful Innocence and Chearfulness in his +Countenance, it is incredible what an Effect it may have upon the +greater part of a Multitude, amongst whom Christianity is not scoff'd +at, and Pretences to Purity are in Fashion. Those who were any ways +devout on that Day, which he points at, or can but remember that they +wish'd to be Godly, will swallow with Greediness whatever such a +Preacher delivers to them; and applauding every Sentence before it is +quite finish'd, imagine, that in their Hearts they feel the Truth of +every Word he utters. We are naturally so prone to think well of our +Selves, that an artful Man, who is thought to be serious, and +harangues a vulgar Audience, can hardly say any Thing in their Behalf, +which they will not believe. One would imagine, that Men, who gave but +little Heed to the Religious Exercises they assisted at, could receive +no great Comfort from their Reflection on that Day; such, I mean, as +were tired to Death with the Length of the Prayers, and almost slept +as they stood the greatest Part of the Sermon; yet many of these, +hearing the Behaviour of the Army in General well spoken of, would be +stupid enough to take Share in the Praise; and remembring the +Uneasiness they felt, make a Merit of the very Fatigue they then bore +with Impatience. Most of the Vulgar, that are not averse to Religion, +have a wild Notion of Debtor and Creditor betwen themselves and +Heaven. Natural gratitude teaches them, that some returns must be due +for the good Things they receive; and they look upon Divine Service as +the only Payment they are able to make. Thousands have made this +Acknowledgment in their Hearts, that never after cared to think on the +vast Debt they owed. But how careless and neglectful soever most of +them may be in the Discharge of their Duty, yet they never forget to +place to their Accounts, and magnify in their Minds, what little Time +they spend, and the least Trouble they are at in performing what can +but seem to have any Relation to Religious Worship; and, what is +astonishing, draw a Comfort from them by barely shutting their Eyes +against the frightful Balance. Many of these are very well pleased +with themselves after a sound Nap at Church, whole Consciences would +be less easy, if they had stay'd from it. Nay, so extensive is the +Usefulness of those Extraordinary Devotions, appointed by Authority, +in Politicks only, that the most inattentive Wretch, and the greatest +Reprobate, that can be in such an Army, may receive Benefit from them; +and the Reflection on a Fast-Day, may be an Advantage to him as a +Soldier. For tho' he cursed the Chaplain in his Heart, for preaching +such a tedious while as he did, and wish'd the General damn'd, by +whose Order he was kept from Strong Liquor such an unreasonable Time; +yet he recollects, the Nothing went forward but Acts of Devotion all +the Day long; that every Sutler's Tent was shut; and that it was Six a +Clock before he could get a Drop of Drink. Whilst these Things are +fresh in his Memory, it is hardly possible, that he should ever think +of the Enemy, of Battles, or of Sieges, without receiving real Comfort +from what he remembers of that Day. It is incredible what a strong +Impression the Face, the outward Appearance only of such a Day, may +make upon a loose wicked Fellow, who hardly ever had a Religious +Thought in his Life; and how powerfully the Remembrance of it may +inspire him with Courage and Confidence of Triumph, if he is not an +Unbeliever. + +Hor. I have not forgot what you said Yesterday of the obdurate +Soldier; and I believe heartily, that the greatest Rogue may build +Hopes of Success on the Devotion of others, whom he thinks to be +Sincere, + +Cleo. And if the bare outward Shew of such a Day, can any ways affect +the worst of an Army, there is no Doubt, but the better Sort of them +may get infinitely more Benefit by keeping it, and giving Attention to +the greatest Part of the Preaching and Praying that are perform'd upon +it. And tho' in Camps, there are not many Men of real Probity, any +more than in Courts; and Soldiers, who are sincere in their Religion, +and only misled in the Duties of it, are very scarce; yet in most +Multitudes, especially of the sober Party, there are ignorant +Well-wishers to Religion, that, by proper Means, may be raised to +Devotion for a Time and of whom I have said, that tho' they were bad +Livers, they often desired to repent; and would sometimes actually set +about it, if their Passions would let them. All these an artful +Preacher may persuade to any Thing, and do with them almost what he +pleases. A bold Assurance of Victory, emphatically pronounc'd by a +popular Preacher, has often been as little doubted of among such, as +if it had been a Voice from Heaven. + +Hor. I now plainly see the vast Use that may be made of Fast-Days, as +well afterwards when they are over, as during the Time they are kept. + +Cleo. The Days of Supplication among the Heathens, as I hinted before, +were celebrated for the same Purpose; but their Arts to make People +believe, that the Deity was on their side, and Heaven espoused their +Cause, were very trifling in Comparison to those of Christian Divines. +When the _Pagan_ Priests had told the People, that the Chickens had eat +their Meat very well, and the Entrails of the Victim were found, and +that the Rest of the Omens were lucky, they had done, and were forced +to leave the Belief of those Things to the Soldiers. But-- + +Hor. You need not to say any more, for I am convinced, and have now so +clear an Idea of the Usefulness of Extraordinary Devotions, and a +great Shew of Piety, among military Men; I mean the Political +Usefulness of them, abstract from all Thoughts of Religion; that I +begin to think them necessary, and wonder, how great and wise Generals +ever would or could do without them. For it is evident, that since the +Prince of _Conde's_ and _Cromwel's_ Armies, such a Shew of Godliness has +not been seen among any regular Troops, in any considerable Body of +Men. Why did not _Luxemburg_, King _William_, Prince _Eugene_, and the Duke +of _Marlborough_ follow those great Examples, in modelling their Armies +after a Manner that had bred such good Soldiers? + +Cleo. We are to consider, that such a Shew of Piety and outward +Devotion, as we have been speaking of, is not to be created and +started up at once, nor indeed to be made practicable but among such +Troops as the _Huguenots_ in _France_, and the _Roundheads_ in _England_ +were. Their Quarrels with their Adversaries were chiefly Religious; and +the greatest Complaints of the Malecontents in both Nations were made +against the Establish'd Church. They exclaim'd against the Ceremonies +and Superstition of it; the Lives of the Clergy, the Haughtiness of +the Prelates, and the little Care that was taken of Christianity it +self and good Morals. People, who advance these Things, must be +thought very inconsistent with themselves, unless they are more upon +their Guard, and lead stricter Lives than those, whom they find Fault +with. All Ministers likewise, who pretend to dissent from a Communion, +must make a sad Figure, unless they will reform, or at least seem to +reform every Thing they blame in their Adversaries. If you'll duely +weigh what I have said, you will find it impossible to have an Army, +in which outward Godliness shall be so conspicuous, as it was in the +Prince of _Conde's_ or _Oliver Cromwel's_, unless that Godliness suited +with the times. + +Hor. What peculiar Conjuncture, pray, does that require. + +Cleo. When a considerable Part of a Nation, for some End or other, +seem to mend, and set up for Reformation; when Virtue and Sobriety are +countenanced by many of the better Sort; and to appear Religious is +made Fashionable. Such was the Time in which _Cromwell_ enter'd himself +into the Parliament's Service. What he aim'd at first was Applause; +and skilfully suiting himself in every Respect to the Spirit of his +party, he studied Day and Night to gain the good Opinion of the Army. +He would have done the same, if he had been on the other Side. The +Chief Motive of all his Actions was Ambition, and what he wanted was +immortal Fame. This End he steadily pursued: All his Faculties were +made subservient to it; and no Genius was ever more supple to his +Interest. He could take Delight in being Just, Humane and Munificent, +and with equal Pleasure he could oppress, persecute and plunder, if it +served his Purpose. In the most Treacherous Contrivance to hasten the +Execution of his blackest Design, he could counterfeit Enthusiasm, and +seem to be a Saint. But the most enormous of his Crimes proceeded from +no worse Principle, than the best of his Atchievements. In the Midst +of his Villanies he was a Slave to Business; and the most +disinterested Patriot never watch'd over the Publick Welfare, both at +Home and Abroad, with greater Care and Assiduity, or retriev'd the +fallen Credit of a Nation in less Time than this Usurper: But all was +for himself; and he never had a Thought on the Glory of _England_, +before he had made it inseparable from his own. + +Hor. I don't wonder you dwell so long upon Cromwell, for Nothing can +be more serviceable to your System, than his Life and Actions. + +Cleo. You will pardon the Excursion, when I own, that you have hit +upon the Reason. What I intended to shew, when I ran away from my +Subject, was, that able Politicians consult the Humour of the Age, and +the Conjuncture they live in, and that _Cromwell_ made the most of his. +I don't question, but he would have done the same, if he had been born +three or four score Years later. And if he had been to command an +_English_ Army abroad, when the Duke of _Marlborough_ did, I am persuaded, +that he would sooner have endeavoured to make all his Soldiers dancing +Masters, than he would have attempted to make them Bigots. There are +more ways than one, to make People brave and obstinate in Fighting. +What in _Oliver'_s Days was intended by a Mask of Religion and a Shew of +Sanctity, is now aim'd at by the Height of Politeness, and a perpetual +Attachment to the Principle of modern Honour. There is a Spirit of +Gentility introduced among military Men, both Officers and Soldiers, +of which there was yet little to be seen in the last Century, in any +Part of _Europe,_ and which now shines through all their Vices and +Debaucheries. + +Hor. This is a new Discovery; pray, what does it consist in? + +Cleo. Officers are less rough and boisterous in their Manners, and not +only more careful of themselves, and their own Behaviour, but they +likewise oblige and force their Men under severe Penalties to be Neat, +and keep themselves Clean: And a much greater Stress is laid upon +this, than was Forty or Fifty Years ago. + +Hor. I believe there is, and approve of it very much; white Gaiters +are a vast Addition to a clever Fellow in Regimental Cloaths; but what +mighty Matters can you expect from a Soldier's being obliged to be +clean. + +Cleo. I look upon it as a great Improvement in the Art of Flattery, +and a finer Stratagem to raise the Passion of Self-liking in Men, than +had been invented yet; for by this Means the Gratification of their +Vanity is made Part of the Discipline; and their Pride must encrease +in Proportion to the Strictness, with which they observe this Duty. + +Hor. It may be of greater Weight than I can see at Present. But I have +another Question to ask. The main Things, that in raising Troops, and +making War, Politicians are solicitous about, and which they seem +altogether to rely upon, are Money, great Numbers, Art and Discipline. +I want to know, why Generals, who can have no Hopes, from the Age they +live in, of thriving by Bigotry, should yet put themselves to such an +Expence, on Account of Religion in their Armies, as they all do. Why +should they pay for Preaching for Praying at all, if they laid no +Stress upon them? + +Cleo. I never said, that the great Generals, you nam'd, laid no Stress +on Preaching or Praying. + +Hor. But Yesterday, speaking of the Gallantry of our Men in _Spain_ and +_Flanders_, you said, that you _would as soon believe, that it was +Witchcraft that made them Brave, as that it was their Religion_. You +could mean Nothing else by this, than that, whatever it was, you was +very sure, it was not their Religion that made them Brave. How come +you to be so very sure of that? + +Cleo. I judge from undeniable Facts, the loose and wicked Lives, the +Generality of them led, and the Courage and Intrepidity they were on +many Occasions. For of Thousands of them it was as evident as the Sun, +that they were very Vicious, at the same Time that they were very +Brave. + +Hor. But they had Divine Service among them; every Regiment had a +Chaplain; and Religion was certainly taken care of. + +Cleo. It was, I know it; but not more than was absolutely necessary to +hinder the Vulgar from suspecting, that Religion was neglected by +their Superiours; which would be of dangerous Consequence to all +Governments. There are no great Numbers of Men without Superstition; +and if it was to be tried, and the most skilful Unbelievers were to +labour at it, with all imaginable Cunning and Industry, it would be +altogether as impossible to get an Army of all _Atheists_, as it would +be to have an Army of good Christians. Therefore no Multitudes can be +so universally wicked, that there should not be some among them, upon +whom the Suspicion, I hinted at, would have a bad Effect. It is +inconceiveable, how Wickedness, Ignorance, and Folly are often blended +together. There are, among all Mobs, vicious Fellows, that boggle at +no Sin; and whilst they know Nothing to the Contrary, but that Divine +Service is taken care of as it used to be, tho' they never come near +it, are perfectly easy in their Evil Courses, who yet would be +extremely shock'd, should Any body tell them seriously, that there was +no Devil. + +Hor. I have known such my self; and I see plainly, that the Use, which +Politicians may make of Christianity in Armies, is the same as ever +was made of all other Religions on the same Occasion, _viz_. That the +Preists, who preside over them, should humour and make the most of the +Natural Superstition of all Multitudes, and take great Care, that on +all Emergencies, the Fear of an invisible Cause, which Every body is +born with, should never be turn'd against the Interest those, who +employ them. + +Cleo. It is certain, that Christianity being once stript of the +Severity of its Discipline, and its most essential Precepts, the +Design of it may be so skilfully perverted from its real and original +Scope, as to be made subservient to any worldly End or Purpose, a +Politician can have Occasion for. + +Hor. I love to hear you; and to shew you, that I have not been +altogether inattentive, I believe I can repeat to you most of the +Heads of your Discourse, since you finish'd what you had to say +concerning the Origin of Honour. You have proved to my Satisfaction, +that no Preaching of the Gospel, or strict Adherence to the Precepts +of it, will make men good Soldiers, any more than they will make them +good Painters, or any thing else the most remote from the Design of +it. That good Christians, strictly speaking, can never presume or +submit to be Soldiers. That Clergymen under Pretence of Preaching the +Gospel, by a small Deviation from it, may easily misguide their +Hearers, and not only make them fight in a just Cause, and against the +Enemies of their Country, but likewise incite them to civil Discord +and all Manner of Mischief. That by the Artifices of such Divines, +even honest and well-meaning Men have often been seduced from their +Duty, and, tho' they were sincere in their Religion, been made to act +quite contrary to the Precepts of it. You have given me a full View of +the Latitude, that may be taken in Preaching, by putting me in Mind of +an undeniable Truth; _viz_. That in all the Quarrels among Christians, +there never yet was a Cause so bad, but, if it could find an Army to +back it, there were always Clergymen ready to justify and maintain it. +You have made it plain to me, that Divine Service and Religious +Exercises may be ordered and strictly enjoin'd with no other than +Political Views; that by Preaching and Praying, bad Christians may be +inspired with Hatred to their Enemies, and Confidence in the Divine +Favour; that in order to obtain the Victory, Godliness and an outward +Shew of Piety among Soldiers may be made serviceble to the greatest +Profligates, who never join in Prayer, have no Thoughts of Religion, +or ever assist at any Publick Worship, but by Compulsion and with +Reluctancy; and that they may have this effect in an Army, of which +the General is an _Atheist_, most of the Clergy are Hypocrites, and the +Generality of the Soldiers wicked Men. You have made it evident, that +neither the _Huguenots_ in _France_, nor the _Roundheads_ in _England_ +could have been animated by the Spirit of Christianity; and shewn me +the true Reason, why Acts of Devotion were more frequent, and Religion +seemingly more taken care of in both those Armies, than otherwise is +usual among military Men. + +Cleo. You have a good Memory. + +Hor. I must have a very bad one, if I could not remember thus much. In +all the Things I nam'd, I am very clear. The solution likewise, which +you have given of the Difficulty I proposed this Afternoon, I have +Nothing to object to; and I believe, that skilful Preachers consult +the Occupations as well as the Capacities of their Hearers; that +therefore in Armies they always encourage and chear up their +Audiences; and that whatever the Day or the Occasion may be, upon +which they harangue them, they seldom touch upon mortifying Truths, +and take great Care never to leave them in a Melancholy Humour, or +such an Opinion of themselves or their Affairs as might lower their +Spirits, or depress their Minds. I am likewise of your Opinion, as to +artful Politicians; that they fall in with the Humour of their Party, +and make the most of the Conjuncture they live in; and I believe, +that, if _Cromwell_ had been to Command the Duke of _Marlborough_'s Army, +he would have taken quite other Measures, than he did in his own Time. +Upon the whole, you have given me a clear Idea, and laid open to me +the real Principle of that great wicked Man. I can now reconcile the +Bravest and most Gallant of his Atchievements, with his vilest and the +most treacherous of his Actions; and tracing every Thing, he did, from +one and the same Motive, I can solve several Difficulties concerning +his Character, that would be inexplicable, if that vast Genius had +been govern'd by any Thing but his Ambition; and, if following the +common Opinion, we suppose him to have been a Compound of a daring +Villain and an Enthusiastical Bigot. + +Cleo. I am not a little proud of your Concurrence with me. + +Hor. You have made out, with Perspicuity, every Thing you have +advanced both Yesterday and to Day, concerning the Political Use, that +may be made of Clergymen in War; but, after all, I can't see what +Honour you have done to the Christian Religion, which yet you ever +seem strenuously to contend for, whilst you are treating every Thing +else with the utmost Freedom. I am not prepared to reply to several +Things, which, I know, you might answer: Therefore I desire, that we +may break off our Discourse here. I will think on it, and wait on you +in a few Days; for I shall long to be set to Rights in this Point. + +Cleo. Whenever you please; and I will shew you, that no Discovery of +the Craft, or Insincerity of Men can ever bring any Dishonour upon the +Christian Religion it self, I mean the Doctrine of _Christ_, which can +only be learn'd from the New Testament, where it will ever remain in +its Purity and Lustre. + + + + + + +End of the Project Gutenberg EBook of An Enquiry into the Origin of Honour, +and the Usefulness of Christianity in War, by Bernard Mandeville + +*** END OF THE PROJECT GUTENBERG EBOOK AN EQUIRY ON WAR *** + +This file should be named 8chwr10.txt or 8chwr10.zip +Corrected EDITIONS of our eBooks get a new NUMBER, 8chwr11.txt +VERSIONS based on separate sources get new LETTER, 8chwr10a.txt + +Produced by David King, Stan Goodman, and Charles Franks +and the Online Distributed Proofreading Team + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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FOR PUBLIC DOMAIN EBOOKS*Ver.02/11/02*END* + diff --git a/old/8chwr10.zip b/old/8chwr10.zip Binary files differnew file mode 100644 index 0000000..e7e14d1 --- /dev/null +++ b/old/8chwr10.zip diff --git a/old/8chwr10h.htm b/old/8chwr10h.htm new file mode 100644 index 0000000..e54d20d --- /dev/null +++ b/old/8chwr10h.htm @@ -0,0 +1,5589 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01//EN" + "http://www.w3.org/TR/html4/strict.dtd"> +<html> +<head> +<title>An Enquiry into the Origin of Honour and the Usefulness of Christianity in War</title> +<meta HTTP-EQUIV="content-Type" CONTENT="text/html; charset=iso-8859-1"> +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of An Enquiry into the Origin of Honour, and +the Usefulness of Christianity in War, by Bernard Mandeville + +Copyright laws are changing all over the world. 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Yet great Offence has been taken at an Essay, +in the First Part of the Fable of the <i>Bees</i>, call'd An Enquiry into the +Origin of Moral Virtue; notwithstanding the great Caution it is wrote +with. Since then, it is thought Criminal to surmise, that even Heathen +Virtue was of Human Invention, and the Reader, in the following +Dialogues, will find me to persist in the Opinion, that it was; I beg +his Patience to peruse what I have to say for my self on this Head, +which is all I shall trouble him with here.</p> + +<p>The Word Morality is either synonimous with Virtue, or signifies that +Part of Philosophy, which treats of it, and teaches the Regulation of +Manners; and by the Words Moral Virtue, I mean the same Thing which I +believe Every body else does. I am likewise fully persuaded that to +govern our selves according to the Dictates of Reason, is far better +than to indulge the Passions without Stop or Controul, and +consequently that Virtue is more beneficial than Vice, not only for +the Peace and real Happiness of Society in general, but likewise for +the Temporal Felicity of every individual Member of it, abstract from +thee Consideration of a future State, I am moreover convinced, that +all wise Men ever were and ever will be of this Opinion; and I shall +never oppose Any body, who shall be pleased to call this an Eternal +Truth.</p> + +<p>Having allow'd and own'd thus much, I beg Leave to make a short +Grammatical Reflection on the Sounds or Letters we make use of to +express this rational Management of ourselves: For tho' the Truth of +its Excellency is Eternal, the Words <i>Moral Virtue</i> themselves are not +so, any more than Speech or Man himself. Permit me therefore to +enquire which Way it is most probably, they must have come into the +World.</p> + +<p>The Word <i>Moral</i>, without Doubt, comes from <i>Mos</i>, and signifies every +Thing that relates to Manners: The Word <i>Ethick</i> is synonimous with +<i>Moral</i>, and is derived from [Greek: ithik], which is exactly the same +in <i>Greek</i>, that <i>Mos</i> is in <i>Latin</i>. The <i>Greek</i> for Virtu, is [Greek: +arete], which is derived from [Greek: ares], the God of War and +properly signifies Martial Virtue. The same Word in <i>Latin</i>, if we +believe <i>Cicero</i>, comes from <i>Vir</i>; and the genuine Signification likewise +of the Word <i>Virtus</i> is Fortitude. It is hardly to be conceived, but +that in the first Forming of all Societies, there must have been +Struggles for Superiority; and therefore it is reasonable to imagine, +that in all the Beginnings of Civil Government, and the Infancy of +Nations, Strength and Courage must have been the most valuable +Qualifications for some Time. This makes me think, that <i>Virtus</i>, in its +first Acceptation, might, with great Justice and Propriety, be in +<i>English</i> render'd <i>Manliness</i>; which fully expresses the Original Meaning +of it, and shews the Etymology equally with the <i>Latin</i>; and whoever is +acquainted with that Language must know, that it was some ages before +the <i>Romans</i> used it in any other Sense. Nay, to this Day, the Word +<i>Virtus</i> by it self, in any of their Historians, has the same +Signification, as if the Word <i>Bellica</i> had been added. We have Reason +to think, that, as First, Nothing was meant by <i>Virtus</i>, but Daring and +Intrepidity, right or wrong; or else if could never have been made to +signify Savageness, and brutish Courage; as <i>Tacitus</i>, in the Fourth +Book of his History, makes use of it manifestly in that Sense. Even +Wild Beasts, says he, if you keep them shut up, will lose their +Fierceness. <i>Etiam sera animalia, si clausa teneas, virtutis +obliviseuntur</i>.</p> + +<p>What the Great Men of <i>Rome</i> valued themselves upon was active and +passive Bravery, Warlike Virtue, which is so strongly express'd in the +Words of Livy: <i>Et facere & pati fortia Romanum est.</i> But +besides the Consideration of the great Service, All Warriours received +from this Virtue, there is a very good Reason in the Nature of the +Thing it self, why it should be in far higher Esteem than any other. +The Passion it has to struggle with, is the most violent and stubborn, +and consequently the hardest to be conquer'd, the Fear of Death: The +least Conflict with it is harsh Work, and a difficult Task; and it is +in Regard to this, that <i>Cicero</i>, in his <i>Offices</i>, calls Modesty, Justice +and Temperance, the softer and easier Virtues. <i>Qui virtutibus +bis lenioribus erit ornatus, modestia, justitia temperantia,</i> &c. +Justice and Temperance require Professors as grave and solemnn, and +demand as much Strictness and Observance as any other Virtues. Why +<i>lenioribus</i> then; but that they are more mild and gentle in the +Restrain they lay upon our Inclinations, and that the Self-denial they +require is more practicable and less mortifying than that of Virtue +itself, as it is taken in it proper and genuine Sense? To be Just or +Temperate, we have Temptations to encounter, and Difficulties to +surmount, that are troublesome: But the Efforts we are oblig'd to make +upon our selves to be truyly Valiant are infinitely greater; and, in +order to it, we are overcome the First, the strongest and most lasting +Passion, that has been implanted in us; for tho' we may hate and have +Aversion to many Things by Instinct, yet this is Nothing so generally +terrible, and so generally dreadful to all Creatures, rational or not +rational, as the Dissolution of their Being.</p> + +<p>Upon due Consideration of what has been said, it will be easy to +imagine how and why, soon after Fortitude had been honoured with the +Name of Virtue, all the other Branches of Conquest over our selves +were dignify'd with the same Title. We may see in it likewise the +Reason of what I have always so strenuously insisted upon, <i>viz.</i> That +no Practice, no Action or good Quality, how useful or beneficial +soever they may be in them selves, can ever deserve the Name of +Virtue, strictly speaking, where there is not a palpable Self-denial +to be seen. In Tract of Time, the Sense of the Word <i>Virtus</i> received +still a grated Latitude; and it signify'd Worth, Strength, Authority, +and Goodness of all Kinds: <i>Plautus</i> makes use of it, for Assistance. +<i>Virtute Deûm</i>, by the Help of the Gods. By Degrees it was applied not +only to Brutes, <i>Est in juveneis, est in equis patrum Virtus</i>, +but likewise to Things inanimate and was made Use of to express the +Power, and peculiar Qualities of Vegetables and Minerals of all Sorts, +as it continues to be to this Day. The Virtue of the Loadstone, the +Virtue of Opium, &c. It is highly probable, that the Word <i>Moral</i>, +either in <i>Greek</i> or <i>Latin</i>, never was thought of before the +Signification of the Word <i>Virtue</i> had been extended so far beyond its +Original; and then in speaking of the Virtues of our Species, the +Addition of that Epithet became necessary, to denote the Relation they +had to our Manners, and distinguish them from the Properties and +Efficacy of Plants, Stones, &c. which were likewise call'd <i>Virtues</i>.</p> + +<p>If I am wrong, I shall be glad to see a better Account, how this +Adjective and Substantive came to be join'd together. In the mean +Time, I am very sure, that this is Nothing strain'd or forc'd in my +Supposition. That the Words, in Tract of Time, are be come of greater +Importance, I don't deny. The Words <i>Clown</i> and <i>Villain</i> have opprobrious +Meanings annex'd to them, that were never implied in <i>Colonus</i> and +<i>Villanus</i>, from which they were undoubtedly derived. <i>Moral</i>, for ought I +know, may now signify <i>Virtue</i>, in the same Manner and for the same +Reason, that <i>Panic</i> signifies <i>Fear</i>.</p> + +<p>That this Conjecture or Opinion of mine, should be detracting from the +Dignity of <i>Moral Virtue</i>, or have a Tendency to bring it into +Disrepute, I can not see. I have already own'd, that it ever was and +ever will be preferable to Vice, in the Opinion of all wise Men. But +to call Virtue it self Eternal, can not be done without a strangely +Figurative Way of Speaking. There is no Doubt, but all Mathematical +Truths are Eternal, yet they are taught; and some of them are very +abstruse, and the Knowledge of them never was acquir'd without great +Labour and Depth of Thought. <i>Euclid</i> had his Merit; and it does not +appear that the Doctrine of the <i>Fluxions</i> was known before Sir <i>Isaac +Newton</i> discover'd that concise Way of Computation; and it is not +impossible that there should be another Method, as yet unknown, still +more compendious, that may not be found out these Thousand Years.</p> + +<p>All Propositions, not confin'd to Time or Place, that are once true, +must be always so; even in the silliest and most abject Things in the +World; as for Example, It is wrong to under-roast Mutton for People +who love to have their Meat well done. The Truth of this, which is the +most trifling Thing I can readily think on, is as much Eternal, as +that of the Sublimest Virtue. If you ask me, where this Truth was, +before there was Mutton, or People to dress or eat it, I answer, in +the same Place where Chastity was, before there were any Creatures +that had an Appetite to procreate their Species. This puts me in mind +of the inconsiderate Zeal of some Men, who even in Metaphysicks, know +not how to think abstractly, and cannot forebear mixing their own +Meanness and Imbecillities, with the Idea's they form of the Supreme +Being.</p> + +<p>There is no Virtue that has a Name, but it curbs, regulates, or +subdues some Passion that is peculiar to Humane Nature; and therefore +to say, that God has all the Virtues in the highest Perfection, wants +as much the Apology, that it is an Expression accommodated to vulgar +Capacities, as that he has Hands and Feet, and is angry. For as God +has not a Body, nor any Thing that is Corporeal belonging to his +Essence, so he is entirely free from Passions and Fralities. With what +Propriety then can we attribute any Thing to him that was invented, or +at least signifies a Strength or Ability to conquer or govern Passions +and Fralities? The Holiness of God, and all his Perfections, as well +as the Beatitude he exists in, belong to his Nature; and there is no +Virtue but what is acquired. It signifies Nothing to add, that God has +those Virtues in the highest Perfection; let them be what they will, +as to Perfection, they must still be Virtues; which, for the aforesaid +Reasons, it is impertinent to ascribe to the Diety. Our Thoughts of +God should be as worthy of him as we are able to frame them; and as +they can not be adequate to his Greatness, so they oughts at least to +be abstract from every Thing that does or can belong to silly, reptile +Man: And it is sufficient, whenever we venture to speak of a Subject +so immensly far beyond our Reach, to say, that there is a perfect and +compleat Goodness in the Divine Nature, infinitely surpassing not only +the highest Perfection, which the most virtuous Men can arrive at, but +likewise every Thing that Mortals can conceive about it.</p> + +<p>I recommend the fore-going Paragraph to the Consideration of the +Advocates for the Eternity and Divine Original of Virtue; assuring +them, that, if I am mistaken, it is not owing to any Perverseness of +my Will, but Want of Understanding.</p> + +<p>The Opinion, that there can be no Virtue without Self-denial, is more +advantagious to Society than the contrary Doctrine, which is a vast +Inlet to Hypocrisy, as I have shewn at large [1]: Yet I am willing to +allow, that Men may contract a Habit of Virtue, so as to practise it, +without being sensible of Self-denial, and even that they may take +Pleasure in Actions that would be impracticable to the Vicious: But +then it is manifest, that this Habit is the Work of Art, Education and +Custom; and it never was acquired, where the Conquest over the +Passions had not be already made. There is no Virtuous Man of Forty +Years, but he may remember the Conflict he had with some Appetites +before he was Twenty. How natural seem all Civilities to be a +Gentleman! Yet Time was, that he would not have made his Bow, if he +had not been bid.</p> + +<p>[Footnote 1: Fable of the <i>Bees</i>. p. ii. P. 106.]</p> + +<p>Whoever has read the Second Part of the Fable of the <i>Bees</i>, will see, +that in these Dialogues I make Use of the same Persons, who are the +Interlocutors there, and whose Characters have been already draw in +the Preface of that Book.</p> + + + + +<h3>The CONTENTS OF THE FIRST DIALOGUE.</h3> + + +<p><i>Honour is built upon a Passion in Human Nature, for which there is no +Name</i></p> + +<p><i>The Author's Reasons for Coining the Word Self-liking</i></p> + +<p><i>How the Passion of Self-liking is discovered in Infants</i></p> + +<p><i>A Definition of Honour, and what it is in Substance</i></p> + +<p><i>The Author's Opinion illustrated by what we know of Dishonour or Shame</i></p> + +<p><i>The different Symptoms of Pride and Shame in the Mechanism of Man</i></p> + +<p><i>Are both the Result of the same Passion</i></p> + +<p><i>The Word Honour, as it signifies a Principle of Courage and Virtue, is +of Gothick Extraction</i></p> + +<p><i>All Societies of Men are perpetually in Quest after Happiness</i></p> + +<p><i>The true Reason, why no Nations can be govern'd without Religion, +enquired into</i></p> + +<p><i>Why no one Sort or Degree of Idolatry can be more or less absurd than +another</i></p> + +<p><i>For what Purpose all Religions may be equally serviceable</i></p> + +<p><i>All Men are born with the Fear of an invisible Cause</i></p> + +<p><i>The Usefulness of that Fear, as to Religion</i></p> + +<p><i>The Impossibility of making</i> Atheism <i>universally received</i></p> + +<p><i>Religion no Invention of Politicians</i></p> + +<p><i>The Benefit expected from the Notions of Honour</i></p> + +<p><i>The Reasonableness of Mens Actions examined</i></p> + +<p><i>How the Strictness of the Gospel came to be first disapproved of, and +the Consequence</i></p> + +<p><i>How Mens Actions may be inconsistent with their Belief</i></p> + +<p><i>That many bad Christians were yet kept in Awe by the Fear of Shame, +gave the first Handle to the Invention of Honour as a Principle</i></p> + +<p><i>What it is we are afraid of in the Fear of Shame</i></p> + +<p><i>Why the Principle of Honour has been of more Use to Society than that +of Virtue</i></p> + +<p><i>The Principle of Honour, clashing with Christianity</i></p> + +<p><i>Reasons why the Church of</i> Rome <i>endeavour'd to reconcile them</i></p> + +<p><i>The real Design of</i> Legends <i>and</i> Romances</p> + +<p><i>The Stratagems of the Church of</i> Rome <i>to enslave the Laity</i></p> + +<p><i>What gave Rise to the Custom of Duelling</i></p> + + + + +<h3>The Contents of the Second Dialogue.</h3> + + +<p><i>Of the Principle of Honour in the fair Sex</i></p> + +<p><i>The Motives of Women who turn Nuns, seldom Religious</i></p> + +<p><i>Which is most serviceable to the Preservation of Chastity in Women, +Religion, or Self-liking</i></p> + +<p><i>How the Notions concerning the Principle of Honour came to be commonly +received</i></p> + +<p><i>The Qualifications thought Necessary in a Man of Honour</i></p> + +<p><i>But Courage alone is sufficient to obtain the Title</i></p> + +<p><i>When the Fashion of Duelling was at its greatest Height</i></p> + +<p><i>Courts of Honour erected in</i> France</p> + +<p><i>Laws of Honour made by them to prevent Duelling</i></p> + +<p><i>Why those Laws were the Reverse of all others</i></p> + +<p><i>The Laws of Honour introduced as speaking</i></p> + +<p><i>The Effect such Laws must have on Human Nature</i></p> + +<p><i>The Arguments a true Christian would make use of to dissuade Men from +Duelling</i></p> + +<p><i>The Reasons why Men are despised who take Affronts without resenting +them</i></p> + +<p><i>No Scarcity of Believers in Christ</i></p> + +<p><i>The Principle of Honour contrary to Christianity</i></p> + +<p><i>Why the Principle of Honour is of greater Efficacy upon many than +Religion</i></p> + +<p><i>How Men may adore themselves</i></p> + +<p><i>Equivalents for Swearing</i></p> + +<p><i>A ludicrous Proposal of</i> Horatio <i>upon the Supposition, that Honor is an +Idol</i></p> + +<p><i>A Passage in the Fable of the Bees Defended</i></p> + +<p><i>Satyr as little to be depended upon as Panegyrick</i></p> + +<p><i>Whatever belongs to Honour or Shame, has its Foundation in the Passion +of Self-liking</i></p> + +<p><i>The Church of</i> Rome's <i>cunning in consulting and humouring Human Nature</i></p> + +<p><i>Heraldry of great influence on the Passion of Self-liking</i></p> + +<p><i>Of Canonizations of Saint, and the different Purposes they serve</i></p> + +<p><i>The want of Foresight in the first Reformers</i></p> + +<p><i>The worldly Wisdom of the Church of Rome</i></p> + +<p><i>Hor. owning the Self-denial required in the Gospel in a literal Sense</i></p> + +<p><i>The great Use she has made of it</i></p> + +<p><i>The Analogy between the Popish Religion and a Manufacture</i></p> + +<p><i>The Danger there is in explaining away the Self-denial of the Gospel</i></p> + +<p><i>How the Self-denial of some may seem to be of use to others that +practise none</i></p> + +<p><i>Easy Casuists can only satisfy the</i> Beau Monde</p> + +<p><i>Jesuits don't, explain away Self-denial in General</i></p> + +<p><i>What sort of Preachers will soonest gain Credit among the Multitude</i></p> + +<p><i>Men may easily be taught to believe what is not Clashing with received +Opinions</i></p> + +<p><i>The force of Education as to Self-denial</i></p> + +<p><i>The Advantage the Church of Rome has made from vulgar Nations</i></p> + +<p><i>Divines, who appeal to Men's Reason, ought to behave differently from +those, who teach implicite Faith.</i></p> + +<p><i>Why the Luxury of a Popish Clergy gives less Offence to the Laity, +than that of Protestants</i></p> + +<p><i>What the Church of</i> Rome <i>seems no to dispair of</i></p> + +<p><i>The Politicks of</i> Rome <i>more formidable than any other</i></p> + +<p><i>What must always keep up the Popish Interest in</i> Great-Britain</p> + +<p><i>The most probable Maxims to hinder the Growth as well as Irreligion +and Impiety as of Popery and Superstition</i></p> + +<p><i>When the literal Sense of Words is to be prefer'd to the figurative</i></p> + +<p><i>What the Reformers might have foreseen</i></p> + +<p><i>What has been and ever will be the Fate of all Sects</i></p> + + + + +<h3>The Contents of the Third Dialog</h3> + + +<p><i>The Beginning of all Earthly Things was mean</i></p> + +<p><i>The Reason of the high Value Men have for things in which they have +but the least Share</i></p> + +<p><i>Whether the best Christians make the best Soldiers</i></p> + +<p><i>Remarks on the Word</i> Difference</p> + +<p><i>An excursion of</i> Horatio + +<i>Why Religious Wars are the most Cruel</i></p> + +<p><i>The Pretensions of the Huguenot Army in</i> France, <i>and that of the</i> +Roundheads <i>in England near the same</i></p> + +<p><i>What was answered by their Adversaries</i></p> + +<p><i>What would be the natural Consequeuce of such Differences</i></p> + +<p><i>The Effect which such a Contrariety of Interests would always have on +the sober Party</i></p> + +<p><i>Superstition and Enthusiasm may make Men fight, but the Doctrine of +Christ never can</i></p> + +<p><i>What is required in a Soldier to be call'd virtuous and good</i></p> + +<p><i>Instances where debauch'd Fellows and the greatest Rogues have fought +well</i></p> + +<p><i>What is connived at in Soldiers and what not</i></p> + +<p><i>Divines in Armies seldom rigid Casuists</i></p> + +<p><i>How Troops may aquire the Character of being good Christians</i></p> + +<p><i>Why Divines are necessary in Armies</i></p> + +<p><i>Why the worst Religion is more beneficial to Society than Atheism</i></p> + +<p><i>Whether Preachers of the Gospel ever made Men Fight</i></p> + +<p><i>The use that may be made of the Old Testament</i></p> + +<p><i>An everlasting Maxim in Politicks</i></p> + +<p><i>When the Gospel is preach'd to military Men, and when it is let aside</i></p> + +<p><i>Whether</i> Cromwel's <i>Views in promoting an outward Shew of Piety were +Religious or Political</i></p> + +<p><i>The Foundation of the Quarrels that occasion'd the Civil War</i></p> + +<p><i>How Men who are sincere in their Religion may be made to Act contrary +to the Precept of it</i></p> + +<p><i>When the Gospel ought no longer to be appeald to</i></p> + +<p><i>A promise to prove what seems to be a Paradox</i></p> + +<p><i>What all Priests have labour'd at in all Armies</i></p> + +<p><i>The Sentiments that were instill'd into the Minds of the</i> Roundheads</p> + +<p><i>The Use which it is probable, a crafty wicked General would make of a +Conjucture, as here hinted at</i></p> + +<p><i>How Men may be sincere and in many Respects morally good, and bad +Christians</i></p> + +<p><i>How an obsure Man might raise himself to the highest Post in an Army, +and be thought a Saint tho' he was an Atheist</i></p> + +<p><i>How wicked men may be useful soldiers</i></p> + +<p><i>How the most obdurate Wretch might receive benefit as a soldier from +an outward Shew of Devotion in others</i></p> + +<p><i>That Men may be sincere Believers and yet lead wicked Lives</i></p> + +<p><i>Few Men are wicked from a desire to be so</i></p> + +<p><i>How even bad Men may be chear'd up by Preaching</i></p> + +<p><i>Hyopcrites to save an outward Appearance may be as useful as Men of +Sincerity</i></p> + +<p><i>There are two sorts of Hypocrites very different from one another</i></p> + + + + +<h3>The Contents of the Fourth Dialogue.</h3> + + +<p><i>An Objection of</i> Horatio, <i>concerning Fast-Days</i></p> + +<p><i>What War they would be useful in, if duely kept</i></p> + +<p><i>How Christianity may be made serviceable to Anti-Christian Purposes</i></p> + +<p><i>What is understood in</i> England <i>by keeping a Fast-Day</i></p> + +<p><i>The real Doctrine of Christ can give no Encouragement for Fighting</i></p> + +<p><i>Instances, where Divines seem not to think themselves strictly tied to +the Gospel</i></p> + +<p><i>The Art of Preaching in Armies</i></p> + +<p><i>The Use which Politicians may make of extraordinary Days of Devotion, +abstract from all Thoughts of Religion</i></p> + +<p><i>The miserable Nations, which many of the Vulgar have of Religion</i></p> + +<p><i>How the Rememberance of a Fast-Day may affect a Wicked Soldier</i></p> + +<p><i>The Power which Preaching may have upon ignorant Well-wishers to +Religion</i></p> + +<p><i>The Days of Supplication among the Ancients</i></p> + +<p><i>A general Show of Religion cannot be procured at all Times</i></p> + +<p><i>What Conjuncture it is only practicable in</i></p> + +<p><i>A Character of</i> Oliver Cromwell</p> + +<p><i>A Spirit of Gentility introduced among Military Men</i></p> + +<p><i>An improvement in the Art of Flattery</i></p> + +<p><i>A Demonstration that what made the Men fight well in the late Wars was +not their Religion</i></p> + +<p><i>Why no Armies could subsist without Religion</i></p> + +<p><i>A Recapitulation of what has been advanced in this and the former +Dialogue</i></p> + +<p><i>Horatio's Concurrence</i></p> + +<p>ERRATA Page 81. Line 6. <i>read</i> Influence. P. 94. l. 12. r. <i>Proprætors</i>. +P. 174. l. 3. r. Rites.</p> + + + +<h2>The First Dialogue Between <i>Horatio</i> and <i>Cleomenes</i>.</h2> + + +<p><i>Horatio</i>. I Wonder you never attempted to guess at the Origin of +Honour, as you have done at that of Politeness, and your Friend in his +Fable of the Bees has done at the Origin of Virtue.</p> + +<p>Cleo. I have often thought of it, and am satisfied within my self, +that my Conjecture about it is Just; but there are Three substantial +Reasons, why I have hitherto kept it to my Self, and never yet +mention'd to any One, what my Sentiments are concerning the Origin of +that charming Sound.</p> + +<p>Hor. Let me hear your Reasons however.</p> + +<p>Cleo. The Word Honour, is used in such different Acceptations, is now +a Verb, then a Noun, sometimes taken for the Reward of Virtue, +sometimes for a Principle that leads to Virtue, and, at others again, +signifies Virtue it self; that it would be a very hard Task to take in +every Thing that belongs to it, and at the same Time avoid Confusion +in Treating of it. This is my First Reason. The Second is: That to set +forth and explain my Opinion on this Head to others with Perspicuity, +would take up so much Time, that few People would have the Patience to +hear it, or think it worth their while to bestow so much Attention, as +it would require, on what the greatest Part of Mankind would think +very trifling.</p> + +<p>Hor. This Second whets my Curiosity: pray, what is your Third Reason?</p> + +<p>Cleo. That the very Thing, to which, in my Opinion, Honour owes its +Birth, is a Passion in our Nature, for which there is no Word coin'd +yet, no Name that is commonly known and receiv'd in any Language.</p> + +<p>Hor. That is very strange.</p> + +<p>Cleo. Yet not less true. Do you remember what I said of Self-liking in +our Third Conversation, when I spoke of the Origin of Politeness?</p> + +<p>Hor. I do; but you know, I hate Affectation and Singularity of all +sorts. Some Men are fond of uncouth Words of their own making, when +there are other Words already known, that sound better, and would +equally explain their Meaning: What you call'd then Self-liking at +last prov'd to be Pride, you know.</p> + +<p>Cleo. Self-liking I have call'd that great Value, which all +Individuals set upon their own Persons; that high Esteem, which I take +all Men to be born with for themselves. I have proved from what is +constantly observ'd in Suicide, that there is such a Passion in Human +Nature, and that it is plainly [2] distinct from Self-love. When this +Self-liking is excessive, and so openly shewn as to give Offence to +others, I know very well it is counted a Vice and call'd Pride: But +when it is kept out of Sight, or is so well disguis'd as not to appear +in its own Colours, it has no Name, tho' Men act from that and no +other Principle.</p> + +<p>[Footnote 2: Fable of the Bees, part II. p. 141]</p> + +<p>Hor. When what you call Self-liking, that just Esteem which Men have +naturally for themselves, is moderate, and spurs them on to good +Actions, it is very laudable, and is call'd the Love of Praise or a +Desire of the Applause of others. Why can't you take up with either of +these Names?</p> + +<p>Cleo. Because I would not confound the Effect with the Cause. That Men +are desirous of Praise, and love to be applauded by others, is the +Result, a palpable Consequence, of that Self-liking which reigns in +Human Nature, and is felt in every one's Breast before we have Time or +Capacity to reflect and think of Any body else. What Moralists have +taught us concerning the Passions, is very superficial and defective. +Their great Aim was the Publick Peace, and the Welfare of the Civil +Society; to make Men governable, and unite Multitudes in one common +Interest.</p> + +<p>Hor. And is it possible that Men can have a more noble Aim in +Temporals?</p> + +<p>Cleo. I don't deny that; but as all their Labours were only tending to +those Purposes, they neglected all the rest; and if they could but +make Men useful to each other and easy to themselves, they had no +Scruple about the Means they did it by, nor any Regard to Truth or the +Reality of Things; as is evident from the gross Absurdities they have +made Men swallow concerning their own Nature, in spight of what All +felt within. In the Culture of Gardens, whatever comes up in the Paths +is weeded out as offensive and flung upon the Dunghill; out among the +Vegetables that are all thus promiscously thrown away for Weeds, there +may be many curious Plants, on the Use and Beauty of which a Botanist +would read long Lectures. The Moralists have endeavour'd to rout Vice, +and clear the Heart of all hurtful Appetites and Inclinations: We are +beholden to them for this in the same Manner as we are to Those who +destroy Vermin, and clear the Countries of all noxious Creatures. But +may not a Naturalist dissect Moles, try Experiments upon them, and +enquire into the Nature of their Handicraft, without Offence to the +Mole-catchers, whose Business it is only to kill them as fast as they +can?</p> + +<p>Hor. What Fault is it you find with the Moralists? I can't see what +you drive at.</p> + +<p>Cleo. I would shew you, that the Want of Accuracy in them, when they +have treated of Human Nature, makes it extremely difficult to speak +intelligibly of the different Faculties of our intellectual Part. Some +Things are very essential, and yet have no Name, as I have given an +Instance in that Esteem which Men have naturally for themselves, +abstract from Self-love, and which I have been forced to coin the Word +Self-liking for: Others are miscall'd and said to be what they are +not. So most of the Passions are counted to be Weaknesses, and +commonly call'd Frailties; whereas they are the very Powers that +govern the whole Machine; and, whether they are perceived or not, +determine or rather create The Will that immediately precedes every +deliberate Action.</p> + +<p>Hor. I now understand perfectly well what you mean by Self-liking. You +are of Opinion, that we are all born with a Passion manifestly +distinct from Self-love; that, when it is moderate and well regulated, +excites in us the Love of Praise, and a Desire to be applauded and +thought well of by others, and stirs us up to good Actions: but that +the same Passion, when it is excessive, or ill turn'd, whatever it +excites in our Selves, gives Offence to others, renders us odious, and +is call'd Pride. As there is no Word or Expression that comprehends +all the different Effects of this same Cause, this Passion, you have +made one, <i>viz</i>. Self-liking, by which you mean the Passion in general, +the whole Extent of it, whether it produces laudable Actions, and +gains us Applause, or such as we are blamed for and draw upon us the +ill Will of others.</p> + +<p>Cleo. You are extremely right; this was my Design in coining the Word +Self-liking.</p> + +<p>Hor. But you said, that Honour owes its Birth to this Passion; which I +don't understand, and wish you would explain to me.</p> + +<p>Cleo. To comprehend this well, we ought to consider, that as all Human +Creatures are born with this Passion, so the Operations of it are +manifestly observed in Infants; as soon as they begin to be conscious +and to reflect, often before they can speak or go.</p> + +<p>Hor. As how?</p> + +<p>Cleo. If they are praised, or commended, tho' they don't deserve it, +and good Things are said of them, tho' they are not true, we see, that +Joy is raised in them, and they are pleased: On the Contrary, when +they are reproved and blamed, tho' they know themselves to be in +Fault, and bad Things are said of them, tho' Nothing but Truth, we see +it excites Sorrow in them and often Anger. This Passion of +Self-liking, then, manifesting it self so early in all Children that +are not Idiots, it is inconceivable that Men should not be sensible, +and plainly feel, that they have it long before they are grown up: And +all Men feeling themselves to be affected with it, tho' they know no +Name for the Thing it self, it is impossible, that they should long +converse together in Society without finding out, not only that others +are influenced with it as well as themselves, but likewise which Way +to please or displease one another on Account of this Passion.</p> + +<p>Hor. But what is all this to Honour?</p> + +<p>Cleo. I'll shew you. When <i>A</i> performs an Action which, in the Eyes of +<i>B</i>, is laudable, <i>B</i> wishes well to <i>A</i>; and, to shew him his Satisfaction, +tells him, that such an Action is an Honour to Him, or that He ought +to be Honoured for it: By saying this, <i>B</i>, who knows that all Men are +affected with Self-liking, intends to acquaint <i>A</i>, that he thinks him +in the Right to gratify and indulge himself in the Passion of +Self-liking. In this Sense the Word Honour, whether it is used as a +Noun or a Verb, is always a Compliment we make to Those who act, have, +or are what we approve of; it is a Term of Art to express our +Concurrence with others, our Agreement with them in their Sentiments +concerning the Esteem and Value they have for themselves. From what I +have said, it must follow, that the greater the Multitudes are that +express this Concurrence, and the more expensive, the more operose, +and the more humble the Demonstrations of it are, the more openly +likewise they are made, the longer they last, and the higher the +Quality is of Those who join and assist in this Concurrence, this +Compliment; the greater, without all Dispute, is the Honour which is +done to the Person in whose Favour these Marks of Esteem are +displayed: So that the highest Honour which Men can give to Mortals, +whilst alive, is in Substance no more, than the most likely and most +effectual Means that Human Wit can invent to gratify, stir up, and +encrease in Him, to whom that Honour is paid, the Passion of +Self-liking.</p> + +<p>Hor. I am afraid it is true.</p> + +<p>Cleo. To render what I have advanced more conspicuous, we need only +look into the Reverse of Honour, which is Dishonour or Shame, and we +shall find, that this could have had no Existence any more than +Honour, if there had not been such a Passion in our Nature as +Self-liking. When we see Others commit such Actions, as are vile and +odious in our Opinion, we say, that such Actions are a Shame to them, +or that they ought to be ashamed of them. By this we shew, that we +differ from them in their Sentiments concerning the Value which we +know, that they, as well as all Mankind, have for their own Persons; +and are endeavouring to make them have an ill Opinion of themselves, +and raise in them that sincere Sorrow, which always attends Man's +reflecting on his own Unworthiness. I desire, you would mind, that the +Actions which we thus condemn as vile and odious, need not to be so +but in our own Opinion; for what I have said happens among the worst +of Rogues, as well as among the better Sort of People. If one Villain +should neglect picking a Pocket, when he might have done it with Ease, +another of the same Gang, who was near him and saw this, would upbraid +him with it in good Earnest, and tell him, that he ought to be ashamed +of having slipt so fair an Opportunity. Sometimes Shame signifies the +visible Disorders that are the Symptoms of this sorrowful Reflection +on our own Unworthiness; at others, we give that Name to the +Punishments that are inflicted to raise those Disorders; but the more +you will examine into the Nature of either, the more you will see the +Truth of what I have asserted on this Head; and all the Marks of +Ignominy, that can be thought of; have a plain Tendency to mortify +Pride; which, in other Words, is to disturb, take away and extirpate +every Thought of Self-liking.</p> + +<p>Hor. The Author of the Fable of the <i>Bees</i>, I think, pretends somewhere +to set down the different Symptoms of Pride and Shame.</p> + +<p>Cleo. I believe they are faithfully copied from Nature. —— Here is +the Passage; pray read it.</p> + +<p>Hor. [3] <i>When a Man is overwhelm'd with Shame, he observes a Sinking +of the Spirits; the Heart feels cold and condensed, and the Blood +flies from it to the Circumference of the Body; the Face glows; the +Neck and part of the Breast partake of the Fire: He is heavy as Lead; +the Head is hung down; and the Eyes through a Mist of Confusion are +fix'd on the Ground: No Injuries can move him; he is weary of his +Being, and heartily wishes he could make himself invisible: But when, +gratifying his Vanity, he exults in his Pride, he discovers quite +contrary Symptoms; his Spirits swell and fan the Arterial Blood; a +more than ordinary Warmth strengthens and dilates the Hear; the +Extremities are cool; he feels Light to himself, and imagines he could +tread on Air; his Head is held up; his Eyes are roll'd about with +Sprightliness; he rejoices at his Being, is prone to Anger, and would +be glad that all the World could take Notice of him.</i></p> + +<p>[Footnote 3: Fable of the Bees, Page 57.]</p> + +<p>Cleo. That's all.</p> + +<p>Hor. But you see, he took Pride and Shame to be two distinct Passions; +nay, in another Place he has call'd them so.</p> + +<p>Cleo. He did; but it was an Errour, which I know he is willing to own.</p> + +<p>Hor. what he is willing to own I don't know; but I think he is in the +Right in what he says of them in his Book. The Symptoms of Pride and +Shame are so vastly different, that to me it is inconceivable, they +should proceed from the fame Passion.</p> + +<p>Cleo. Pray think again with Attention, and you'll be of my Opinion. My +Friend compares the Symptoms that are observed in Human Creatures when +they exult in their Pride, with those of the Mortification they feel +when they are overwhelm'd with Shame. The Symptoms, and if you will +the Sensations, that are felt in the Two Cases, are, as you say, +vastly different from one another; but no Man could be affected with +either, if he had not such a Passion in his Nature, as I call +Self-liking. Therefore they are different Affections of one and the +same Passion, that are differently observed in us, according as we +either enjoy Pleasure, or are aggriev'd on Account of that Passion; in +the same Manner as the most happy and the most miserable Lovers are +happy and miserable on the Score of the same Passion. Do but compare +the Pleasure of a Man, who with an extraordinary Appetite is feasting +on what is delicious to him, to the Torment of another, who is +extremely hungry, and can get Nothing to eat. No Two Things in the +World can be more different, than the Pleasure of the One is from the +Torment of the other; yet Nothing is more evident, than that both are +derived from and owing to the same craving principle in our nature, +the Desire of Food; for when this is entirely lost, it is more +vexatious to eat, than it is to let it alone, tho' the whole Body +languishes, and we are ready to expire for Want of Sustenance. +Hitherto I have spoken of honour in its first literal Sense, in which +it is a Technic Word in the Art of Civility, and signifies a Means +which Men by Conversing together have found out to please and gratify +one another on Account of a palpable Passion in our Nature, that has +no Name, and which therefore I call Self-liking. In this Sense I +believe the Word Honour, both as a Verb and a Noun, to be as Ancient +as the oldest Language. But there is another Meaning besides, +belonging to the same Sound; and Honour signifies likewise a principle +of Courage, Virtue, and Fidelity, which some men are said to act from, +and to be aw'd by, as others are by Religion. In this latter Sense, it +is much more modern, and I don't believe to be met with a Thousand +Years ago in any Language.</p> + +<p>Hor. How! Is it but within these Thousand Years that there have been +men of Bravery and Virtue? Have not the <i>Greeks</i> and <i>Romans</i> had great +Numbers of them? Were not the <i>Horatii</i> and <i>Curiatii</i> Men of Honour?</p> + +<p>Cleo. They never were call'd so. All Ages and most Countries have +produced Men of Virtue and Bravery; but this I do not enquire into +now: What I assert to be modern is the Phrase, the Term of Art; it is +that which the Ancients knew Nothing of; nor can you with Ten Words, +in either <i>Greek</i> or <i>Latin</i>, express the entire Idea which is annex'd to +the Word Honour when it signifies a Principle. To be a Man of Honour, +it is not sufficient, that he, who assumes that Title, is brave in +War, and dares to fight against the Enemies of his Country; but he +must likewise be ready to engage in private Quarrels, tho' the Laws of +God and his Country forbid it. He must bear no Affront without +resenting it, nor refuse a Challenge, if it be sent to him in a proper +Manner by a Man of Honour. I make no Doubt, but this Signification of +the Word Honour is entirely Gothick, and sprung up in some of the most +ignorant Ages of Christianity. It seems to have been Invention to +influence Men, whom Religion had no Power over. All Human Creatures +have a restless Desire of mending their Condition; and in all Civil +Societies and Communions of Men there seems to be a Spirit at Work, +that, in Spight of the continual Opposition it receives from Vice and +Misfortunes, is always labouring for, and seeking after what can never +be obtain'd whilst the World stands.</p> + +<p>Hor. What is that pray?</p> + +<p>Cleo. To make Men compleatly Happy upon Earth. Thus Men make Laws to +obviate every Inconveniency they meet with; and as Times discover to +them the Insufficiency of those Laws, they make others with an Intent +to enforce, mend, explain or repeal the former; till the Body of Laws +grows to such an enormous Bulk, that to understand it is a tedious +prolix Study, and the Numbers that follow and belong to the Practise +of it, come to be a Grievance almost as great as could be fear'd from +Injustice and Oppression. Nothing is more necessary than that Property +should be secured; and it is impossible but on many Occasions Men must +trust one another in the Civil Society. Now Nothing has ever been +thought to be more obligatory or a greater Tie upon Man than Religion.</p> + +<p>Hor. This I have often wonder'd at: Considering the Absurdities on the +Religion of the <i>Greeks</i> and <i>Romans,</i> the bad Examples and Immoralities +of their Deities, the ridiculous Fables of a <i>Charon,</i> a <i>Styx,</i> a +<i>Cerberus,</i> &c, and the obscenity display'd in several of their +Festivals, I cannot conceive how Men could expect, that such Religions +should make Men Honest, or do any good to their Morals; and yet, which +is amazing to me, most wise men in all Ages have agreed, that, without +some Religion or other, it would be impossible to govern any +considerable Nation. However, I believe it is Fact, that it never was +done.</p> + +<p>Cleo. That no large Society of Men can be well govern'd without +Religion, and that there never was a Nation that had not some Worship, +and did not believe in some Deity or other, is most certain: But what +do you think is the Reason of that?</p> + +<p>Hor. Because Multitudes must be aw'd by Something that is terrible, as +Flames of Hell, and Fire everlasting; and it is evident, that if it +was not for the Fear of an After-Reckoning, some Men would be so +wicked, that there would be no living with them.</p> + +<p>Cleo. Pray, how wicked would they be? What Crimes would they commit?</p> + +<p>Hor. Robbing, Murdering, Ravishing.</p> + +<p>Cleo. And are not often here, as well as in other Nations, People +convicted of, and punished for those Crimes?</p> + +<p>Hor. I am satisfied, the Vulgar could not be managed without Religion +of some Sort or other; for the Fear of Futurity keeps Thousands in +Awe, who, without that Reflection, would all be guilty of those Crimes +which are now committed only by a Few.</p> + +<p>Cleo. This is a Surmise without any Foundation. It has been said a +Thousand Times by Divines of all Sects; but No body has ever shewn the +least Probability of its being true; and daily Experience gives us all +the Reason in the World to think the Contrary; for there are +Thousands, who, throughout the Course of their Lives, seem not to have +the least Regard to a future State, tho' they are Believers, and yet +these very People are very cautious of committing any Thing which the +Law would punish. You'll give me Leave to observe by the By, that to +believe what you say, a Man must have a worse Opinion of his Species, +than ever the Author of the <i>Fable of the Bees</i> appears to have had yet.</p> + +<p>Hor. Don't mistake me: I am far from believing, that Men of Sense and +Education are to be frighten'd with those Bugbears.</p> + +<p>Cleo. And what I say, I don't mean of Libertines or Deist; but Men, +that to all outward Appearance are Believers, that go to Church, +receive the Sacrament, and at the Approach of Death are observed to be +really afraid of Hell. And yet of these, many are Drunkards, +Whoremasters, Adulterers, and not a Few of them betray their Trust, +rob their Country, defraud Widows and Orphans, and make wronging their +Neighbours their daily Practice.</p> + +<p>Hor. What Temporal Benefit can Religion be of to the Civil Society, if +it don't keep People in Awe?</p> + +<p>Cleo. That's another Question. We both agree, that no Nation or large +Society can be well govern'd without Religion. I ask'd you the Reason +of this: You tell me, because the Vulgar could not be kept in Awe +without it. In Reply to this, I point at a Thousand Instances, where +Religion is not of the Efficacy, and shew you withal that this End of +keeping Men in Awe is much better obtain'd by the Laws and temporal +Punishment; and that it is the Fear of them, which actually restrains +great Numbers of wicked People; I might say All, without Exception, of +whom there is any Hope or Possibility, that they can be curb'd at all, +or restrain'd by any Thing whatever: For such Reprobates as can make a +Jest of the Gallows, and are not afraid of Hanging, will laugh +likewise at Hell and defy Damnation.</p> + +<p>Hor. If the Reason I alledge is insufficient, pray give me a better.</p> + +<p>Cleo. I'll endeavour it. The First Business of all Governments, I mean +the Task which all Rulers must begin with, is, to make Men tractable +and obedient, which is not to be perform'd unless we can make them +believe, that the Instructions and Commands we give them have a plain +Tendency to the Good of every Individual, and that we say Nothing to +them, but what we know to be true. To do this effectually, Human +Nature ought to be humour'd as well as studied: Whoever therefore +takes upon him to govern a Multitude, ought to inform himself of those +Sentiments that are the natural Result of the Passions and Frailties +which every Human Creature is born with.</p> + +<p>Hor. I don't understand what Sentiments you speak of.</p> + +<p>Cleo. I'll explain my self. All Men are born with Fear; and as they +are likewise born with a Desire of Happiness and Self-Preservation, it +is natural for them to avoid Pain and every Thing that makes them +uneasy; and which, by a general Word, is call'd Evil. Fear being that +Passion which inspires us with a strong Aversion to Evil, it is very +natural to think that it will put us up on enquiring into the means to +shun it. I have told you already, in our Fifth Conversation, how this +Aversion to Evil, and Endeavour to shun it, this Principle of Fear, +would always naturally dispose Human Creatures to suspect the +Existence of an intelligent Cause that is invisible, whenever any Evil +happen'd to them, which came they knew not whence, and of which the +Author was not to be seen. If you remember what I said then, the +Reasons why no Nations can be govern'd without Religion, will be +obvious. Every Individual, whether he is a Savage, or is born in a +Civil Society, is persuaded within, that there is such an invisible +Cause; and should any Mortal contradict this, no Multitude would +believe a Word of what he said. Whereas, on the other Hand, if a Ruler +humours this Fear, and puts it out of all Doubt, that there is such an +invisible Cause, he may say of it what he pleases; and no Multitude, +that was never taught any Thing to the contrary, will ever dispute it +with him. He may say, that it is a Crocodile or a Monkey, an Ox, or a +Dog, an Onion, or a Wafer. And as to the Essence and the Qualities of +the invisible Cause, he is at Liberty to call it very good or very +bad. He many say of it, that it is an envious, malicious, and the most +cruel Being that can be imagin'd; that it loves Blood and delights in +Human Sacrifices: Or he may say that there are two invisible Causes; +one the Author of Good, the other of Evil; or that there are Three; or +that there is really but One, tho' seemingly there are Three, or else +that there are Fifty Thousand. The many Calamities we are liable to, +from Thunder and Lightning, Hurricanes and Earthquakes, Plagues and +Inundations, will always make ignorant and untaught Men more prone to +believe, that the invisible Cause is a bad mischievous Being, than +that it is a good benign one; as I shew'd you then in that Fifth +Conversation.</p> + +<p>Hor. On this Head I own I must give up Mankind, and cannot maintain +the Excellency of Human Nature; for the absurdities in Idolatrous +Worship, that have been and are still committed by some of our own +Species, are such as no Creatures of any other could out-do them in.</p> + +<p>Cleo. The Protestant and the Mahometan are the only National Religions +now, that are free from Idolatry; and therefore the Absurdities in the +Worship of all the Rest are pretty much alike; at least, the +Difference in the Degrees of Mens Folly, as Idolaters, is very +inconsiderable. For how unknown soever an invisible Cause, Power, or +Being may be, that is incomprehensible, this is certain of it, that no +clear intelligible Idea can be form'd of it; and that no Figure can +describe it. All Attempts then, to represent the Deity, being equally +vain and frivolous, no One Shape or Form can be imagin'd of it, that +can justly be said to be more or less absurd than another. As to the +temporal Benefit which Religion can be of to the Civil Society, or the +Political View which Lawgivers and Governours may have in promoting +it, the chief Use of it is in Promises of Allegiance and Loyalty, and +all solemn Engagements and Asseverations, in which the invisible +Power, that, in every Country, is the Object of the Publick Worship, +is involved or appeal'd to. For these Purposes all Religions are +equally serrviceable; and the worst is better than none: For without +the belief of an invisible Cause, no Man's Word is to be relied upon, +no Vows or Protestations can be depended upon; but as soon as a Man +believes, that there is a Power somewhere, that will certainly punish +him, if he forswears himself; as soon, I say, as a Man believes this, +we have Reason to trust to his Oath; at least, it is a better Test +than any other Verbal Assurance. But what this same Person believes +further, concerning the Nature and the Essence of that Power he swears +by, the Worship it requires, or whether he conceives it in the +singular or plural Number, may be very material to himself, but the +Socicty has Nothing to do with it: Because it can make no Alteration +in the Security which his Swearing gives us. I don't deny the +Usefulness which even the worst Religion that can be, may be of to +Politicians and the Civil Society: But what I insist upon, is, that +the temporal Benefit of it, or the Contrivance of Oaths and Swearing, +could never have enter'd into the the Heads of Politician, if the Fear +of an invisible Cause had not pre-existed and been supposed to be +universal, any more than they would have contrived matrimony, if the +Desire of Procreation had not been planted in Human Nature and visible +in both Sexes. Passions don't affect us, but when they are provoked: +The Fear of Death is a Reality in our Nature: But the greatest Cowards +may, and often do, live Forty Years and longer, without being +disturb'd by it. The Fear of an invisible Cause is as real in our +Nature, as the Fear of Death; either of them may be conquer'd perhaps; +but so may Lust; and Experience teaches us, that how violent soever +the Desire of Propagating our Species may be whilst we are young, it +goes off, and is often entirely lost in old Age. When I hear a Man +say, that he never felt any Fear of an invisible Cause, that was not +owing to Education, I believe him as much as I do a young married +Woman in Health and Vigour, who tells me, that she never felt any Love +to a Man, that did not proceed from a Sense of her Duty.</p> + +<p>Hor. Does this Fear, this Acknowledgment of an invisible Cause, +dispose or excite men any more to the true Religion, than it does to +the grossest and most abominable Idolatry?</p> + +<p>Cleo. I don't say it does. But there is no Passion in Human Nature so +beneficial, that, according as it is managed, may not do Mischief as +well as good. What do you think of Love? If this Fear had not been +common to the whole Species, none could have been influenc'd by it; +the Consequence of which must have been, that Men would have rejected +the true Religion as well as the false. There is Nothing that Men may +differ in, in which they will ever be all of the same Opinion: And +abstruse Truths do often seem to be less probable than well dress'd +Fables, when they are skilfully accommodated to our Understanding, and +agreeable to our own Way of thinking. That there is but one God, the +Creator of Heaven and Earth, that is an all-wise and perfectly good +Being, without any Mixture of Evil, would have been a most rational +Opinion, tho' it had not been reveal'd. But Reasoning and Metaphysicks +must have been carried on to a great Height of Perfection, before this +Truth could be penetrated into by the Light of Nature. <i>Plutarch</i>, who +was a Man of great Learning, and has in many Things display'd good +Sense and Capacity, thought it impossible, that one Being should have +been the Cause of the Whole, and was therefore of Opinion, that there +must have been Two Principles; the one to produce all the Good; and +the other all the Evil that is in the World. And Some of the greatest +men have been of this Opinion, both before and since the Promulgation +of the Gospel. But whatever Philosophers and men of Letters may have +advanced, there never was an Age or a Country where the Vulgar would +ever come into an Opinion that contradicted that Fear, which all men +are born with, of an invisible Cause, that meddles and interferes in +Human Affairs; and there is a greater Possibility, that the most +Senseless Enthusiast should make a knowing and polite Nation believe +the most incredible Falsities, or that the most odious Tyrant should +persuade them to the grossest Idolatry, than that the most artful +Politician, or the most popular Prince, should make Atheism to be +universally received among the Vulgar of any considerable State or +Kingdom, tho' there were no Temples or Priests to be seen. From all +which I would shew, that, on the one Hand, you can make no Multitudes +believe contrary to what they feel, or what contradicts a Passion +inherent in their Nature, and that, on the other, if you humour that +Passion, and allow it to be just, you may regulate it as you please. +How unanimous soever, therefore, all Rulers and Magistrates have +seem'd to be in promoting some Religion or other, the Principle of it +was not of their Invention. They found it in Man; and the Fear of an +invisible Cause being universal, if Governours had said nothing of it, +every Man in his own Breast would have found Fault with them, and had +a Superstition of his own to himself. It has often been seen, that the +most subtle Unbelievers among Politicians have been forced, for their +own Quiet, to counterfeit their Attachment to religion, when they +would a Thousand Times rather have done without it.</p> + +<p>Hor. It is not in the Power then, you think, of Politicians, to +contradict the Passions, or deny the Existence of them, but that, when +once they have allow'd them to be just and natural, they may guide Men +in the Indulgence of them, as they please.</p> + +<p>Cleo. I do so; and the Truth of this is evident likewise in another +Passion, (<i>viz</i>) that of Love, which I hinted at before; and Marriage +was not invented to make Men procreate; they had that Desire before; +but it was instituted to regulate a strong Passion, and prevent the +innumerable Mischiefs that would ensue, if Men and Women should +converse together promiscuosly, and love and leave one another as +Caprice and their unruly Fancy led them. Thus we see, that every +Legislator has regulated Matrimony in that Way, which, to the best of +his Skill, he imagin'd would be the most proper to promote the Peace +Felicity in general of Those he govern'd: And how great an Imposter +soever <i>Mahomet</i> was, I can never believe, that he would have allow'd +his <i>Mussulmen</i> Three or Four Wives a piece, if he had thought it +better, than one; Man should be contented with and confin'd to One +Woman; I mean better upon the Whole, more beneficial to the Civil +Society, as well in Consideration of the Climate he lived in—, as the +Nature and the Temperament of those <i>Arabians</i> he gave his Laws to.</p> + +<p>Hor. But what is all this to the Origin of Honour? What Reason have +you to think it to be of Gothick Extraction?</p> + +<p>Cleo. My Conjecture concerning Honour, as it signifies a Principle +from which Men act, is, that it is an Invention of Politicians, to +keep Men close to their Promises and Engagements, when all other Ties +prov'd ineffectual; and the Christian Religion itself was often found +insufficient for that Purpose.</p> + +<p>Hor. But the Belief of an over-ruling Power, that will certainly +punish Perjury and Injustice, being common to all Religions, what +pre-eminence has the Christian over the Rest, as to the Civil Society +in Temporals?</p> + +<p>Cleo. It shews and insists upon the Necessity of that Belief more +amply and more emphatically than any other. Besides, the Strictness of +its Morality, and the exemplary Lives of Those who preach'd it, gain'd +vast Credit to the mysterious Part of it; and there never had been a +Doctrine or Philosophy from which it was so likely to expect, that it +would produce Honesty, mutual Love and Faithfulness in the Discharge +of all Duties and Engagements as the Christian Religion. The wisest +Moralists, before that Time, has laid the greatest Stress on the +Reasonableness of their precepts; and appeal'd to Human Understanding +for the Truth of their Opinions. But the Gospel, soaring beyond the +Reach of Reason, teaches us many Things, which no Mortal could ever +have known, unless they had been reveal'd to him; and several that +must always remain incomprehensible to finite Capacities; and this is +the Reason, that the Gospel presses and enjoins Nothing with more +Earnestness than Faith and Believing.</p> + +<p>Hor. But would Men be more sway'd by Things they believed only, than +they would be by those they understood?</p> + +<p>Cleo. All Human Creatures are sway'd and wholly govern'd by their +Passions, whatever fine Notions we may flatter our Selves with; even +those who act suitably to their Knowledge, and strictly follow the +Dictates of their Reason, are not less compell'd so to do by some +Passion or other, that sets them to Work, than others, who bid +Defiance and act contrary to Both, and whom we call Slaves to their +Passions. To love Virtue for the Beauty of it, and curb one's +Appetites because it is most reasonable so to do, are very good Things +in Theory; but whoever understands our Nature, and consults the +Practice of Human Creatures, would sooner expect from them, that they +should abstain from Vice, for Fear of Punishment, and do good, in +Hopes of being rewarded for it.</p> + +<p>Hor. Would you prefer that Goodness, built upon Selfishness and +Mercenary Principles, to that which proceeds from a Rectitude of +Thinking, and a real Love of Virtue and Reasonableness of Mens +Actions?</p> + +<p>Cleo. We can give no better Proof of our Reasonableness, than by +judging rightly. When a Man wavers in his Choice, between present +Enjoyments of Ease and Pleasure, and the Discharge of Duties that are +troublesome, he weighs what Damage or benefit will accrue to him upon +the Whole, as well from the Neglect as the Observence of the Duties +that are prescrib'd to him; and the greater the Punishment is he fears +from the Neglect, and the more transcendent the Reward is which he +hopes for from the Observance, the more reasonably he acts, when he +sides with his Duty. To bear with Inconveniencies, Pain and Sorrow, in +Hopes of being eternally Happy, and refuse the Enjoyments of Pleasure, +for Fear of being Miserable for ever, are more justifiable to Reason, +and more consonant to good Sense, than it is to do it for Nothing.</p> + +<p>Hor. But our Divines will tell you, that this Slavish Fear is +unacceptable, and that the Love of God ought to be the Motive of good +Actions.</p> + +<p>Cleo. I have Nothing against the refin'd Notions of the Love of God, +but this is not what I would now speak of. My Design was only to +prove, that the more firmly Men believe Rewards and Punishments from +an invisible Cause, and the more this Belief always influences them in +all their Actions, the closer they'll keep to Justice and all Promises +and Engagements. It is this that was always most wanted in the Civil +Society; and, before the Coming of <i>Christ</i>, Nothing had appear'd upon +Earth, from which this grand <i>Desideratum</i>, this Blessing, might so +reasonably be expected as it might from his Doctrine. In the Beginning +of Christianity, and whilst the Gospel was explain'd without any +Regard to Wordly Views, to be a Soldier was thought inconsistent with +the Profession of a Christian; but this Strictness of the +Gospel-Principles began to be disapproved of in the Second Century. +The Divines of those Days were most of them become arrant Priests, and +saw plainly, that a Religion, which would not allow its Votaries to +assist at Courts or Armies, and comply with the vain World, could +never be made National; consequently, the Clergy of it could never +acquire any considerable Power upon Earth. In Spirituals they were the +Successors of the Apostles, but in Temporals they wanted to succeed +the Pagan Priests, whose Possessions they look'd upon with wishful +Eyes; and Worldly Strength and Authority being absolutely necessary to +establish Dominion, it was agreed, that Christians might be Soldiers, +and in a just War fight with the Enemies of their Country. But +Experience soon taught them, that those Christians, whose Consciences +would suffer them to be Soldiers, and to act contrary to the Doctrine +of Peace, were not more strict Observers of other Duties; that Pride, +Avarice and Revenge ranged among them as they did among the Heathens, +and that many of them were guilty of Drunkenness and Incontinence, +Fraud and Injustice, at the same Time that they pretended to great +Zeal, and were great Sticklers for their Religion. This made it +evident, that there could be no Religion so strict, no System of +Morality so refin'd, nor Theory so well meaning, but some People might +pretend to profess and follow it, and yet be loose Livers, and wicked +in their Practice.</p> + +<p>Hor. Those who profess to be of a Theory, which they contradict by +their Practice, are, without Doubt, hypocrites.</p> + +<p>Cleo. I have more Charity than to think so. There are real Believers +that lead Wicked Lives; and Many stick not at Crimes, which they never +would have dared to commit, if the Terrors of the Divine Justice, and +the Flames of Hell, had struck their Imagination, and been before them +in the same Manner as they really believe they shall be; or if at that +Time their Fears had made the same Impression upon them, which they do +at others, when the Evil dreaded seems to be near. Things at a +Distance, tho' we are sure that they are to come, make little +Impression upon us in Comparison with those that are present and +immediately before us. This is evident in the Affair of Death: There +is No Body who does not believe, that he must die, Mr. <i>Asgil</i> perhaps +excepted; yet it hardly ever employs People's Thoughts, even of Those +who are most terribly afraid of it whilst they are in perfect Health, +and have every Thing they like. Man is never better pleas'd than when +he is employ'd in procuring Ease and Pleasure, in thinking on his own +Worth, and mending his Condition upon Earth. Whether This is laid on +the Devil or our Attachment to the World, it is plain to me, that it +flows from Man's Nature, always to mind to Flatter, Love, and take +Delight in himself; and that he cares as little as possible ever to be +interupted in this grand Employment. As every organ, and every part of +Man, seems to be made and wisely contriv'd for the Functions of this +Life only, so his Nature prompts him, not to have any Sollicitude for +Things beyond this World. The Care of Self-Preservation we are born +with, does not extend it self beyond this Life; therefore every +Creature dreads Death as the Dissolution of its Being, the Term not to +be exceeded, the End of All. How various and unreasonable soever our +Wishes may be, and how enormous the Multiplicity of our Desires, they +terminate in Life, and all the Objects of them are on this Side the +Grave.</p> + +<p>Hor. Has not a Man Desires beyond the Grave, who buys an Estate, not +to be enjoy'd but by his Heirs, and enters into Agreements that shall +be binding for a Thousand Years.</p> + +<p>Cleo. All the Pleasure and Satisfaction that can arise from the +Reflection on our Heirs, is enjoy'd in this Life: And the Benefits and +Advantages we wish to our Posterity are of the same Nature with those +which we would wish to our Selves if we were to live; and what we take +Care of is, that they shall be Rich, keep their Possessions, and that +their Estates, Authority and Prerogatives shall never diminish, but +rather encrease. We look upon Posterity as the Effect of which we are +the Cause, and we reckon our Selves as it were to continue in them.</p> + +<p>Hor. But the Ambitious that are in Pursuit of Glory, and sacrifise +their Lives to Fame and a lasting Reputation, sure they have Wishes +beyond the Grave.</p> + +<p>Cleo. Tho' a Man should stretch and carry his Ambition to the End of +the World, and desire not to be forgot as long as that stood, yet the +Pleasure that arises from the Reflection on what shall be said of him +Thousands and Thousand of Years after, can only be enjoy'd in this +Life. If a vain Coxcomb, whose Memory shall die with him, can be but +firmly persuaded, that he shall leave an eternal Name, the Reflection +may give him as much Pleasure as the greatest Hero can receive from +reflecting on what shall really render him immortal. A Man, who is not +regenerated, can have no Notion of another World, or future happiness; +therefore his Longing after it cannot be very strong. Nothing can +affect us forcibly but what strikes the Senses, or such Things which +we are conscious of within. By the Light of Nature only, we are +capable of demonstrating to our Selves the necessity of a First Cause, +a Supreme Being; but the Existence of a Deity cannot be render'd more +manifest to our Reason, than his Essence is unknown and +incomprehensible to our Understanding.</p> + +<p>Hor. I don't see what you drive at.</p> + +<p>Cleo. I am endeavouring to account for the small Effect and little +Force, which Religion, and the Belief of future Punishments, may be of +to mere Man, unassisted with the Divine Grace. The Practice of nominal +Christians is perpetually clashing with the Theory they profess. +Innumerable Sins are committed in private, which the Presence of a +Child, or the most insignificant Person, might have hinder'd, by Men +who believe God to be omniscient, and never question'd his Ubiquity.</p> + +<p>Hor. But pray, come to the Point, the Origin of Honour.</p> + +<p>Cleo. If we consider, that men are always endeavouring to mend their +Condition and render Society more happy as to this World we may easily +conceive, when it was evident that Nothing could be a Check upon Man +that was absent, or at least appear'd not to be present, how Moralists +and Politicians came to look for Something in Man himself, to keep him +in Awe. The more they examin'd into Human Nature, the more they must +have been convinced, that Man is so Selfish a Creature, that, whilst +he is at Liberty, the greatest Part of his Time will always be +bestow'd upon himself; and that whatever Fear or Revenerence he might +have for an invisible Cause, that Thought was often jostled out by +others, more nearly relating to himself. It is obvious likewise, that +he neither loves nor esteems any Thing so well as he does his own +Individual; and that here is Nothing, which he has so constantly +before his Eyes, as his own dear Self. It is highly probable, that +skilful Rulers, having made these observations for some Time, would be +tempted to try if Man could not be made an Object of Reverence to +himself.</p> + +<p>Hor. You have only named Love and Esteem; they alone cannot produce +Reverence by your own Maxim; how could they make a man afraid of +himself?</p> + +<p>Cleo. By improving upon his Dread of Shame; and this, I am persuaded, +was the Case: For as soon as it was found out, that many vicious, +quarrelsome, and undaunted Men, that fear'd neither God nor Devil, +were yet often curb'd and visibly with-held by the Fear of Shame; and +likewise that this Fear of Shame might be greatly encreas'd by an +artful Education, and be made superiour even to that of Death, they +had made a Discovery of a real Tie, that would serve many noble +Purposes in the Society. This I take to have been the Origin of +Honour, the Principle of which has its Foundation in Self-liking; and +no Art could ever have fix'd or rais'd it in any Breast, if that +Passion had not pre-existed and been predominant there.</p> + +<p>Hor. But, how are you sure, that this was the Work of Moralists and +Politicians, as you seem to insinuate?</p> + +<p>Cleo. I give those Names promiscuously to All that, having studied +Human Nature, have endeavour'd to civilize Men, and render them more +and more tractable, either for the Ease of Governours and Magistrates, +or else for the Temporal Happiness of Society in general. I think of +all Inventions of this Sort, the same which told [4] you of +Politeness, that they are the joint Labour of Many, Human Wisdom is +the Child of Time. It was not the Contrivance of one Man, nor could it +have been the Business of a few Years, to establish a Notion, by which +a rational Creature is kept in Awe for Fear of it Self, and an Idol is +set up, that shall be its own Worshiper.</p> + +<p>[Footnote 4: Fable of the Bees, Part. II. page 132.]</p> + +<p>Hor. But I deny, that in the Fear of Shame we are afraid of our +Selves. What we fear, is the judgment of others, and the ill Opinion +they will justly have of us.</p> + +<p>Cleo. Examine this thoroughly, and you'll find, that when we covet +Glory, or dread Infamy, it is not the good or bad Opinion of others +that affects us with Joy or Sorrow, Pleasure or Pain; but it is the +Notion we form of that Opinion of theirs, and must proceed from the +Regard and Value we have for it. If it was otherwise, the most +Shameless Fellow would suffer as much in his Mind from publick +Disgrace and Infamy, as a Man that values his Reputation. Therefore it +is the Notion we have of Things, our own Thought and Something within +our Selves, that creates the Fear of Shame: For if I have a Reason, +why I forbear to do a Thing to Day, which it is impossible should be +known before to Morrow, I must be with-held by Something that exists +already; for Nothing can act upon me the Day before it has its Being.</p> + +<p>Hor. The Upshot is I find, that Honour is of the same Origin with +Virtue.</p> + +<p>Cleo. But the Invention of Honour, as a Principle, is of a much later +Date; and I look upon it as the greater Atchievement by far. It was an +Improvement in the Art of Flattery, by which the Excellency of our +Species is raised to such a Height, that it becomes the Object of our +own Adoration, and Man is taught in good Earnest to worship himself.</p> + +<p>Hor. But granting you, that both Virtue and Honour are of Human +Contrivance, why do you look upon the Invention of the One to be a +greater Atchievement than that of the other?</p> + +<p>Cleo. Because the One is more skilfully adapted to our inward Make. +Men are better paid for their Adherence to Honour, than they are for +their Adherence to Virtue: The First requires less Self-denial; and +the Rewards they receive for that Little are not imaginary but real +and palpable. But Experience confirms what I say: The Invention of +Honour has been far more beneficial to the Civil Society than that of +Virtue, and much better answer'd the End for which they were invented. +For ever since the Notion of Honour has been receiv'd among +Christians, there have always been, in the same Number of People, +Twenty Men of real Honour, to One of real Virtue. The Reason is +obvious. The Persuasions to Virtue make no Allowances, nor have any +Allurements that are clashing with the Principle of it; whereas the +Men of Pleasure, the Passionate and the Malicious, may all in their +Turns meet with Opportunities of indulging their darling Appetites +without trespassing against the Principle of Honour. A virtuous Man +thinks himself obliged to obey the Laws of his Country; but a Man of +Honour acts from a Principle which he is bound to believe Superiour to +all Laws. Do but consider the Instinct of Sovereignty that all Men are +born with, and you'll find, that in the closest Attachment to the +Principle of Honour there are Enjoyments that are ravishing to Human +Nature. A virtuous Man expects no Acknowledgments from others; and if +they won't believe him to be virtuous, his Business is not to force +them to it; but a Man of Honour has the Liberty openly to proclaim +himself to be such, and call to an Account Every body who dares to +doubt of it: Nay, such is the inestimable Value he sets upon himself, +that he often endeavours to punish with Death the most insignificant +Trespass that's committed against him, the least Word, Look, or +Motion, if he can find but any far-fetch'd reason to suspect a Design +in it to under-value him; and of this No body is allow'd to be a Judge +but himself. The Enjoyments that arise from being virtuous are of that +Nicety, that every ordinary Capacity cannot relish them: As, without +Doubt, there is a noble Pleasure in forgiving of Injuries, to +Speculative Men that have refin'd Notions of Virtue; but it is more +Natural to resent them; and in revenging one's self, there is a +Pleasure which the meanest Understanding is capable of tasting. It is +manifest then, that there are Allurements in the Principle of Honour, +to draw in Men of the lowest Capacity, and even the vicious, which +Virtue has not.</p> + +<p>Hor. I can't see, how a Man can be really virtuous, who is not +likewise a Man of Honour. A Person may desire to be Honest, and have +an Aversion to Injustice, but unless he has Courage, he will not +always dare to be just, and may on many Occasions be afraid to do his +Duty. There is no Dependance to be had on a Coward, who may be bully'd +into vicious Actions, and every Moment be frighten'd from his +Principle.</p> + +<p>Cleo. It never was pretended, that a Man could be Virtuous and a +Coward at the same Time, since Fortitude is the very First of the Four +Cardinal Virtues. As much Courage and Intrepidity as you please; but a +virtuous Man will never display his Valour with Ostentation, where the +Laws of God and Men forbid him to make Use of it. What I would +demonstrate, is, that there are many Allowances, gross Indulgences to +Human Nature in the Principle of Honour, especially of modern Honour, +that are always exclaim'd against by the Voice of Virtue, and +diametrically opposite to the Doctrine of <i>Christ.</i></p> + +<p>Hor. Yet the further we look back for these Seven or Eight Hundred +years, the more we shall find Honour and Religion blended together.</p> + +<p>Cleo. When Ignorance, for several Ages, had been successfully +encouraged and was designedly introduced to make Way for Credulity, +the Simplicity of the Gospel and the Doctrine of <i>Christ</i> were turn'd +into Gaudy Foppery and vile Superstition. It was then, that the Church +of <i>Rome</i> began openly to execute her deep-laid Plot for enslaving the +Laity. Knowing, that no Power or Authority can be established or long +maintain'd upon Earth without real Strength and Force of Arms, she +very early coax'd the Soldiery, and made all Men of Valour her Tools +by Three Maxims, that, if skilfully follow'd, will never fail of +engaging Mankind in our Favour.</p> + +<p>Hor. What are those, pray.</p> + +<p>Cleo. Indulging Some in their Vices, Humouring Others in their Folly, +and Flattering the Pride of All. The various Orders of Knighthood were +so many Bulwarks to defend the Temporals of the Church, as well +against the Encroachments of her Friends, as the Invasions of her +Enemies. It was in the Institutions of these Orders, that Pains were +taken by the grand Architects of the Church, to reconcile, in outward +Shew, the Principle of Honour with that of the Christian Religion, and +make Men stupidly believe, that the Height of Pride is not +inconsistent with the greatest Humility. In these Solemnities the +jugling Priests resolved to be kept out no where; had commonly the +greatest Share; continually blending Rites seemingly Sacred with the +Emblems of vain Glory, which made all of them an eternal Mixture of +Pomp and Superstition.</p> + +<p>Hor. I don't believe, that ever Any body set those Things in such a +Light besides your Self; but I see no Design, and the Priests gave +themselves a great Deal of Trouble for Nothing.</p> + +<p>Cleo. Yet it is certain, that, by this and other Arts, they made +themselves sure of the most dangerous Men; for by this Means the +boldest and even the most wicked became Bigots. The less Religion they +had, the more they stood in Need of the Church; and the farther they +went from God, the more closely they stuck to the Priests, whose Power +over the Laity was then the most absolute and uncontroul'd when the +Crimes of These were most flagrant and enormous.</p> + +<p>Hor. I believe, that among the Men of Honour Many were tainted with +Pride and Superstition at the same Time; but there were others in whom +superlative Bravery was united with the strictest Virtue.</p> + +<p>Cleo. All Ages have had Men of Courage, and all Ages have had Men of +Virtue; but the Examples of Those you speak of, in whom superlative +Bravery was united with the strictest Virtue, were always extremely +scarce, and are rarely to be met with, but in Legends and Romances, +the Writers of both which I take to have been the greatest Enemies to +Truth and sober Sense the World ever produc'd. I don't deny, that by +perusing them Some might have fallen in Love with Courage and Heroism, +others with Chastity and Temperance, but the Design of both was to +serve the Church of <i>Rome</i>, and with wonderful Stories to gain the +Attention of the Readers, whilst they taught Bigotry, and inured them +to believe Impossibilities. But what I intended was to point at the +People that had the greatest Hand in reconciling, to outward +Appearance, the Principle of Honour with that of the Christian +Religion, the Ages This was done in, and the Reasons for which it was +attempted. For it is certain, that by the Maxims I named, the Church +made her self sure of Those who were most to be fear'd. Do but cast +your Eyes on the childish Farces, some Popes have made great Men the +chief Actors in, and the apish Tricks they made them play, when they +found them intoxicated with Pride, and that at the same Time they were +Believers without Reserve. What Impertinence of tedious Ceremonies +have they made the greatest Princes submit to, even such as were noted +for being cholerick and impatient! What Absurdities in Dress have they +made them swallow for Ornaments and Marks of Dignity! If in all these +the Passion of Self-liking had not been highly gratify'd as well as +play'd upon, Men of Sense could never have been fond of them, nor +could they have been of that Duration; for many of them are still +remaining even in Protestant Countries, where all the Frauds of Popery +have been detected long ago; and such Veneration is paid to some of +them, that it would hardly be safe to ridicule them. It is amazing to +think, what immense Multitudes of Badges of Honour have been invented +by Popery, that are all distinct from the Rest, and yet have Something +or other to shew, that they have a Relation to Christianity. What a +vast Variety of Shapes, not resembling the Original, has the poor +Cross Cross been tortur'd into! How differently has it been placed and +represented on the Garments of Men and Women, from Head to Foot! How +inconsiderable are all other Frauds that Lay-Rogues now and then have +been secretly guilty of, if you compare them to the bare-fac'd Cheats +and impudent Forgeries, with which the Church of <i>Rome</i> has constantly +imposed upon Mankind in a triumphant Manner! What contemptible Baubles +has that Holy Toy-shop put off in the Face of the Sun for the richest +Merchandize! She has bribed the most Selfish and penetrating +Statesmen, with empty Sounds, and Titles without Meaning. The most +resolute Warriours She has forced to desist from their Purposes, and +do her dirty Work against their own Interest. I shall say Nothing of +the Holy War; how often the Church has kindled and renew'd it, or what +a Handle She made of it to raise and establish her own Power, and to +weaken and undermine that of the Temporal Princes in Christendom. The +Authority of the Church has made the greatest Princes and most haughty +Sovereigns fall prostrate before, and pay Adoration to the vilest +Trumpery, and accept of, as Presents of inestimable Worth, despicable +Trifles, that had no Value at all but what was set upon them by the +Gigantick Impudence of the donors, and the childish Credulity of the +Receivers. the Church misled the Vulgar, and then made Money of their +Errors. There is not an Attribute of God, and hardly a Word in the +Bible, to which she gave not some Turn or other, to serve her Worldly +Interest. The Relief of Witch-craft was the Fore-runner of Exorcisms; +and the Priests forged Apparitions to shew the Power they pretended +to, of laying Spirits, and casting out Devils. To make accused +Persons, sometimes by Ordeal, at others by single Combat, try the +Justice of their Cause, were both Arrows out of her Quiver; and it is +from the latter, that the Fashion of Duelling took its Rise. But those +single Combats at first were only fought by Persons of great Quality, +and on some considerable Quarrel, when they ask'd Leave of the +Sovereign to decide the Difference between them by Feats of Arms; +which being obtain'd, Judges of the Combat were appointed, and the +Champions enter'd the List with great Pomp, and in a very solemn +Manner. But as the Principle of Honour came to be very useful, the +Notions of it, by Degrees, were industriously spread among the +Multitude, till at last all Swords-men took it in their Heads, that +they had a right to decide their own Quarrels, without asking any +Body's Leave. Two Hundred Years ago——</p> + +<p>Hor. Pardon my Rudeness, I cannot stay one Moment. An Affair of +Importance requires my Presence. It is an Appointment which I had +entirely forgot when I came hither. I am sure I have been staid for +this Half Hour.</p> + +<p>Cleo. Pray, <i>Horatio</i>, make no Apologies. There is no Company I love +better than I do yours when you are at Leisure; but——</p> + +<p>Hor. You don't stir out I know; I shall be back again in Two Hours +Time.</p> + +<p>Cleo. And I shall be at Home for No body but your Self.</p> + + + +<h2>The Second Dialogue Between <i>Horatio</i> and <i>Cleomenes</i>.</h2> + + +<p>Horatio. I Believe I am within my Time.</p> + +<p>Cleo. By above Ten Minutes.</p> + +<p>Hor. When I came back in the Chair, I was thinking how artfully, all +this Afternoon, you avoided saying any Thing of Honour, as it relates +to the Fair Sex. Their Honour, you know, consists in their Chastity, +which is a real Virtue in your own Sense, not to be practis'd without +palpable Self-denial. To make a Vow of perpetual Virginity, and to be +resolute enough, never to break it, is a Task not to be perform'd +without the utmost Mortification to Flesh and Blood, especially in +handsome clever Women that seem to be made for Love, as you and I have +seen a great many in the Nunneries in <i>Flanders</i>. Self-liking or Pride +have Nothing to do there; for the more powerfully that Passion +operates in either Men or Women, the less Inclination they'll shew to +be mew'd up in a Cloyster, where they can have None but their own Sex +to converse with.</p> + +<p>Cleo. The Reason why I said Nothing of Honour as it relates to the +fair Sex, was because we had spoke of it already in a former +Conversation; by the same Token, that I told you then, that [5] <i>the +Word Honour, I mean, the Sence of it, was very whimsical, and the +Difference in the Signification so prodigious, according as the +Attribute was either applied to a Man, or to a Woman, that neither +shall forfeit their Honour, tho' each should be guilty, and openly +boast of what would be the other's greatest Shame.</i></p> + +<p>[Footnote 5: Fable of the Bees, part II. page 128.]</p> + +<p>Hor. I remember it, and it is true. Gallantry with Women, is no +Discredit to the Men, any more than Want of Courage is a Reproach to +the Ladies. But do you think this is an Answer to what I said?</p> + +<p>Cleo. It is an Answer to your Charge against me of making Use of an +Artifice, which, I declare to you, never enter'd into my Head. That +the Honour of Women in general, is allow'd to consist in their +Chastity, is very true; the Words themselves have been made Use of as +Synonimous even among the Ancients: But this, strictly speaking, ought +only to be understood of Worldly Women, who act from Political Views, +and at best from a Principle of Heathen Virtue. But the Women you +speak of among the Christians, who, having vow'd a perpetual +Virginity, debar themselves from sensual Pleasures, must be set on, +and animated by a higher Principle than that of Honour. Those who can +voluntarily make this Vow in good Humour and Prosperity, as well as +Health and Vigour, and keep it with Strictness, tho' it is in their +Power to break it, have, I own with you, a Task to perform, than which +Nothing can be more mortifying to Flesh and Blood. Self-liking or +Pride, as you say, have Nothing to do there. But where are these Women +to be found?</p> + +<p>Hor. I told you; in the Religious Houses.</p> + +<p>Cleo. I don't believe there is one in a Thousand that answers the +Character you gave of them. Most Nuns are made whilst they are very +young, and under the Tuition of others; and oftner by Compulsion than +their own Choice.</p> + +<p>Hor. But there are Women grown, who take the Veil voluntarily, when +they are at their own Disposal.</p> + +<p>Cleo. Not many, who have not some substantial Reason or other for it, +that has no Relation to Piety or Devotion; such as the Want of a +Portion suitable to their Quality; Disappointments or other +Misfortunes in the World. But to come to the Point. There are but two +Things which, in Celibacy, can make Men or Women, in Youth and Health, +strictly comply with the Rules of Chastity; and these are Religion, +and the Fear of Shame. Good Christians, that are wholly sway'd by the +Sense of a Religious Duty, must be supernaturally assisted, and are +Proof against all Temptations. But These have always been very scarce, +and there are no Numbers of them any where, that one can readily go +to. It would perhaps be an odious Disquisition, whether, among all the +young and middle-aged Women who lead a Monastick Life, and are +secluded from the World, there are Any that have, abstract from all +other Motives, Religion enough to secure them from the Frailty of the +Flesh, if they had an Opportunity to gratify it to their Liking with +Impunity. This is certain, that their Superiors, and Those under whose +Care these Nuns are, seem not to entertain that Opinion of the +Generality of them. They always keep them lock'd up and barr'd; suffer +no Men to converse with them even in Publick, but where there are +Grates between them, and not even then within Reach of one another: +And tho' hardly a Male Creature of any Kind is allow'd to come near +them, yet they are ever suspicious of them, pry into their most Secret +Thoughts, and keep constantly a watchful Eye over them.</p> + +<p>Hor. Don't you think this must be a great Mortification to young +Women?</p> + +<p>Cleo. Yes, a forc'd one; but there is no voluntary Self-denial, which +was the Thing you spoke of. The Mortifitation which they feel is like +that of Vagabonds in a Work-House: There is no Virtue in the +Confinement of either. Both are dissatisfied, without Doubt, but it is +because they are not employ'd to their Liking; and what they grieve +at, is, that they can't help themselves. But there are Thousands of +vain Women, whom no Thoughts of Futurity ever made any Impression +upon, that lead single Lives by Choice, and are at the same Time +careful of their Honour to the greatest Nicety, in the Midst of +Temptations, gay sprightly Women, of amorous Complexions, that can +deny a passionate, deserving Lover, whose Person they approve of and +admire, when they are alone with him in the dark; and all this from no +better Principle than the Fear of Shame, which has its Foundation in +Self-liking, and is so manifesty derived from that and no other +Passion. You and I are acquainted with Women, that have refused +Honourable Matches with the Men they loved, and with whom they might +have been Happy, if they themselves had been less intoxicated with +Vanity.</p> + +<p>Hor. But when a Woman can marry, and be maintain'd suitably to her +Quality, and she refuses a Man upon no other Score, than that his +Fortune, or his Estate, are not equal to her unreasonable Desires, the +Passion she acts from is Covetousness.</p> + +<p>Cleo. Would you call a Woman covetous, who visibly takes Delight in +Lavishness, and never shew'd any Value for Money when She had it: One +that would not have a Shilling left at the Year's End, tho' she had +Fifty Thousand Pounds coming in? All Women consult not what is +befitting their Quality: What many of them want is to be maintain'd +suitably to their Merit, their own Worth, which with great Sincerity +they think inestimable and which consequently no Price can be equal +to. The Motive therefore of these Women is no other, than what I have +call'd it, their Vanity, the undoubted Offspring of Self-liking, a +palpable Excess, an extravagant Degree of the Passion, that is able to +stifle the loudest Calls of Nature, and with a high Hand triumphs over +all other Appetites and Inclinations. What Sort of Education now do +you think the fittest to furnish and fill young Ladies with this high +Esteem for themselves and their Reputation, which, whilst it subsists +and reigns in them, is an ever-watchful and incorruptible Guardian of +their Honour? Would you mortify or flatter; lessen or increase in them +the Passion of Self-liking, in order to preserve their Chastity? In +short, which of the Two is it, you would stir up and cultivate in them +if you could, Humility or Pride?</p> + +<p>Hor. I should not try to make them Humble, I own: And now I remember, +that in our Third Conversation, speaking of raising the Principle +Honour in both Sexes, you gave some plausible Reasons why [6] Pride +should be more encourag'd in Women than in Men. So much for the +Ladies. I shall now be glad to hear what you have to add further +concerning Honour, as it relates to Men only, and requires Courage. +When I took the Freedom to interupt you, you was saying Something of +Two Hundred Years ago.</p> + +<p>[Footnote 6: Fable of the Bees part II. p. 126.]</p> + +<p>Cleo. I was then going to put you in Mind, that Two Hundred Years ago +and upward, as all Gentlemen were train'd up to Arms, the Notions of +Honour were of great Use to them; and it was manifest, that never any +Thing had been invented before, that was half so effectual to create +artificial Courage among Military Men. For which Reason it was the +Interest of all politicians, among the Clergy, as well as the Laity, +to cultivate these Notions of Honour with the utmost Care, and leave +no stone unturn'd to make Every body believe the Existence and Reality +of such a Principle; not among Mechanicks, or any of the Vulgar, but +in Persons of high Birth, Knights, and others of Heroick Spirit and +exalted Nature. I can easily imagine, how, in a credulous, ignorant +Age, this might be swallow'd and generally receiv'd for Truth; nor is +it more difficult to conceive, how illiterate Men and rude Warriours, +altogether unacquainted with Human Nature, should be so far imposed +upon by such Assertions, as to be fully persuaded, that they were +really posses'd of; and actually animated by such a Principle, +constantly ascribing to the Force and Influence of it every Effort and +Suggestion they felt from the Passion of Self-liking. The Idol it self +was finely dress'd up, made a beautiful Figure, and the Worship of it +seem'd to require Nothing, that was not highly commendable and most +beneficial to Society. Those who pretended to pay their Adoration to +it, and to be true Votaries of Honour, had a hard Task to perform. +They were to be Brave and yet Courteous, Just, Loyal, and the +Protectors of Innocence against Malice and Oppression. They were to be +the profess'd Guardians of the Fair; and chaste, as well as profound +Admirers of the Sex: But above all, they were to be Stanch to the +Church, implicite Believers, zealous Champions of the Christian Faith, +and implacable Enemies to all Infidels and Hereticks.</p> + +<p>Hor. I believe, that between Two and Three Hundred Years ago, Bigotry +was at the greatest Height.</p> + +<p>Cleo. The Church of <i>Rome</i> had, long before that Time, gain'd such an +Ascendant over the Laity, that Men of the highest Quality stood in Awe +of the least Parish-Priest. This made Superstition fashionable; and +the most resolute Heroes were not ashamed to pay a blind Veneration to +every Thing which the Clergy was pleased to call Sacred. Men had an +entire Confidence in the Pope's Power; his blessing of Swords, +Armours, Colours and Standards; and No body doubted of the Influence, +which Saints and Angels had upon Earth, the miraculous Virtue of +Relicks, the Reality of Witches and Enchantments, the Black Art, or +that Men might be made invulnerable.</p> + +<p>Hor. But the Ignorance of those Days notwithstanding, you believe, +that there were Men of that strict Honour, you have been speaking of.</p> + +<p>Cleo. Men of Honour, I told you, were required and supposed to be +possess'd of those Qualities; and I believe, that several endeavour'd +to be, and some actually were such, as far as Human Frailty would let +them; but I believe likewise, that there were others, who gain'd the +Title, by their Undauntedness only, and had but a small Stock of any +other Virtue besides; and that the Number of these was always far the +greatest. Courage and Intrepidity always were, and ever will be the +grand Characteristick of a Man of Honour: It is this Part of the +Character only, which it is always in our Power to demonstrate. The +best Friend a King has, may want an Opportunity to shew his Loyalty: +So a Man may be just and chaste, and yet not be able to convince the +World that he is so; but he may pick a Quarrel, and shew, that he +dares to Fight when he pleases, especially if he converses with Men of +the Sword. Where the Principle of Honour was in high Esteem, Vanity +and Impatience must have always prompted the most proud and forward to +seek after Opportunities of Signalizing themselves, in order to be +stiled Men of Honour. This would naturally occasion Quarrelling and +Fighting, as it did and had frequently done before the Time I speak +of. As Duelling was made a Fashion, the Point of Honour became, of +Course, a common Topick of Discourse among the best bred Men: By this +Means the Rules for Quarrelling and Ponctilio in Behaviour, which at +first were very uncertain and precarious, came to be better +understood, and refin'd upon from Time to Time, till, in the Beginning +of the last Century, the Sence of Honour was arrived to such a Degree +of Nicety all over <i>Europe</i>, especially in <i>France</i>, that barely looking +upon a Man was often taken for an Affront. The Custom of Duelling, by +this, was become to universal in that Kingdom, that the Judges +themselves thought it dishonourable to refuse a Challenge. <i>Henry</i> IVth. +seeing the best Blood of France so often sacrific'd to this Idol, +endeavour'd to put a Stop to it, but was not able; and the several +Edicts made in 1602 and 1609 were fruitless. The Resolutions of +Parliament likewise, made in the Reign of <i>Lewis</i> XIIIth. were as +ineffectual: the First Check that was given to Duelling, was in the +Minority of <i>Lewis</i> XIVth, and from the Method by which it was prevented +at last, it is evident, that Honour is an Idol, by Human Contrivance, +rais'd on the Basis of Human Pride.</p> + +<p>Hor. The Method by which a Stop was put to it, was strictly to punish +and never to pardon Any that either sent or accepted of Challenges, +whether they fought or not.</p> + +<p>Cleo. This was not trusted to only. An Edict was publish'd in the Year +1651, by which Courts of Honour were erected throughout the Kingdom, +with Gentlemen Commissioners in every Bailiwick, that were to have +Advice of, and immediately to interpose in all Differences that might +arise between Gentlemen. The Difficulty they labour'd under was, that +they would abolish the Custom of Duelling without parting with the +Notions of Honour; destroying of which must have been certain Ruin to +a warlike Nation, that once had received them; and therefore they +never design'd, that the Worship of the Idol should cease, but they +only try'd, whether it was not to be satisfied with less valuable +Victims, and other Sacrifices besides human Blood. In the Year 1653, +<i>Lewis</i> XIV. set forth another Declaration against Duels; in which +having made some Additions to his former Edict, he commands the +Marshals of <i>France</i> to draw up a Regulation touching the Satisfactions +and Reparations of Honour, which they should think necessary for the +several Sorts of Offences. This Order was immediately obey'd, and +nineteen Articles were drawn up and publish'd accordingly. In these, +calling a Man Fool, Coward, or the Like, was punish'd with a Month's +Imprisonment; and after being released, the Offender was to declare to +the Party so offended, that he had wrongfully and impertinently +injur'd him by outragious Words, which he own'd to be false, and ask'd +him to forgive. Giving one the Lie, or threatning to beat him, was two +Month's Imprisonment, and the Submission to be made afterwards yet +more humble than the foregoing. For Blows, as striking with the Hand, +and other Injuries of the same Nature, the Offender was to lye in +Prison Six Months, unless, at the Request of the offended, half of +that Time was chang'd into a pecuniary Mulct, that might not be under +Fifteen Hundred Livres, to be paid before he was set at Liberty, for +the Use of the Nearest Hospital to the Abode of the offended; after +which, the Offender was to submit to the same Blows from the offended, +and to declare by Word of Mouth, and in Writing, that he had struck +him in a Brutish Manner, and beg'd him to pardon and forget that +Offence.</p> + +<p>Hor. What Mortal could submit to such Condescensions?</p> + +<p>Cleo. For Caning, or Blows given with a Stick, the Punishment was +still more severe; and the Offender was to beg pardon upon his Knees.</p> + +<p>Hor. I should have no great Opinion of a Man's Honour, who would not +chuse to Die rather than comply with such Demands.</p> + +<p>Cleo. Several thought as you do, and were hang'd for their Pains. But +what Need a Man come to those Extremes, when he could have +Satisfaction for any real Offence that might provoke him? For the +Articles took Notice of, and made ample Provisions against all Manner +of Injuries, from the most trifling Offences to the highest Outrages, +and were very severe against all those that should refuse to submit to +the Penalties imposed. The Marshals of <i>France</i> remain'd the Supreme +Judges in all these Matters; and under them acted the Governours and +Lieutenants General of Provinces, in whose Absence the Gentlemen +Commissioners in every Bailiwick, having Power to call the Officers of +Justice to their Assistance, were to take all provisional Care +imaginable; so that no Lawyers or Mechanicks had a Hand in composing +any Differences concerning the Point of Honour.</p> + +<p>Hor. All these Things, we'll say, are wisely contriv'd; but in +complaining first there is a meanness which a Man of Honour cannot +stoop to.</p> + +<p>Cleo. That the Instinct of Sovereignty will always bid Men revenge +their own Wrongs, and do Justice to themselves, is certain. But I +wanted, to shew you the Equivalent, that wise Men substituted in the +Room of Dueling, and which Men of unqueston'd Honour took up with. The +Scheme was contrived by Men of tried Valour, whose Example is always +of great Weight: Besides, from the Nature of the Remedies that were +applied to the Evil, it must always follow, that those who had given +the greatest Proofs of their Courage, would be the most ready to +subscribe to those Articles.</p> + +<p>Hor. In our last Conversation but one you told me, that [7] all Laws +pointed at, and tally'd with some Frailty or Passion in our Nature; +pray, what is it that these Laws of Honour tally with?</p> + +<p>[Footnote 7: Fable of the Bees, part II. page 318.]</p> + +<p>Cleo. It is self-evident, that they point at Self-liking and the +Instinct of Sovereignty. But what is singular in these Laws is, that +in their Operation they are the reverse of all others.</p> + +<p>Hor. I don't understand you.</p> + +<p>Cleo. All other Precepts and Commandments are visibly labouring to +restrain the Passions, and cure the Imperfections of our Nature; but +these Regulations of Honour are endeavouring to prevent Mischief, by +soothing and flattering the Frailties they point at. In Offences +against a Man's Honour, Pardon is not ask'd of God or the King, but of +him who receiv'd the Affront. It is he, therefore, whom all the +Address and Homage are paid to: He is the Idol that is kneel'd to, and +the only Sovereign that can forgive the Trespasses committed against +himself. The Punishment of the first Aggressor, you see, is altogether +a Compliment to the Person offended, whose Wrath the Law is so far +from blaming, that it justifies it, and gives him an Opportunity of +indulging it by the Indignity it puts upon the Offender. The real +Mischief is not apprehended from the Offender, but the Person +offended; and therefore it is him, whom the Law coaxes and wheedles +into good Humour, by offering him a Reparation that shall be equally +honourable with what he would chuse, tho' less prejudicial to the +Society. What the Law promises is a Tribute to the same Passion which +he wants to gratify, a Sacrifice to the Idol which he himself adores. +Should Any one personate these Laws, and, representing the Sentiments +on those who made them, speak to a Man of Honour, who had receiv'd an +Affront, an Officer of the Guards, we'll say, who had been call'd Fool +by his Equal, the Purport of the Discourse would be this: You are very +much in the Right, Sir, to be highly incensed against the Man who +dared to call you Fool, you that are a Man of Honour, to whom, as +such, the whole World ought to pay the highest Esteem. You have not +only an undoubted Right to do your Self justice, and revenge the +Affront that has been given you; but there is likewise such a +Necessity of your resenting it, that if you could tamely put up the +Injury you have receiv'd, and neglect demanding Satisfaction, you +would deserve to be branded with Ignominy, and all Men of Honour would +justly refuse ever to converse with you for the future. But the +Person, whom you have this Affair with, being likewise a Man of +Honour, it is greatly to be fear'd, that upon your demanding +Satisfaction of him, a Battle will ensue, which, between two Persons +who value their Honours a Thousand Times more than their Lives, will +probably be fatal to one, if not to both; you are therefore earnestly +desired by the King himself, that for his Sake you would make some +Alteration in the Manner of taking that Satisfaction which you ought +to receive; and the Marshals of <i>France</i> have not only given it under +their Hands, that the Equivalents, which they have proposed for +Fighting, will be as entire a Reparation to your Honour as can be +obtain'd by Arms; but moreover they have promised and engaged their +Honours, that in Cases of Affronts they will take up and content +themselves with the same Equivalents, and on all Occasions submit to +the same Regulations, which you are now desired to follow. And that it +may appear, how highly reasonable this Request is; you are likewise +desired to take the following Remonstrance into your Consideration: +That the Valour and Steadiness of Men of Honour: are the grand Support +of all States and Kingdoms, is a Truth not to be denied; and that not +only the Peace and Tranquility, and all the Blessings we enjoy, but +likewise the King's Crown and Safety would be precarious without them, +is as unquestionable. For this Reason all wise Princes, Magistrates +and Governours, will ever take all imaginable Care, on the one Hand, +to cultivate and encourage the most noble Principle of Honour, and, on +the other, to encrease the Numbers of the worthy Posessors of it, by +favouring and on all Occasions shewing them the most tender Affection, +as well as highest Esteem. It is easy then to be imagin'd, that a +Monarch, who loves his People, and has the Interest of his Nation at +Heart, must be sensibly afflicted to see it become a common Practice +for such valuable Men to destroy one another, and behold that Bravery +and Spirit, which should only be made Use of against the Enemies of +the Country, hourly employ'd and lavish'd away in private Quarrels, +that can have no other Tendency that the weakening of the Kingdom, and +which, if suffer'd to go on, must compleat its Ruin.</p> + +<p>Hor. You make these Laws speak very notably.</p> + +<p>Cleo. I have said Nothing but what is certainly imply'd in them. Every +Man in <i>France</i> knew, that the chief Motive of all those Edicts against +Duelling, was the Loss of the brave Men that was sustain'd by that +Custom. The Sinfulness of it was the least Consideration.</p> + +<p>Hor. There, I believe, you wrong them, for I have seen some of these +Edicts, where Duelling is call'd an Antichristian Practice, which God +was highly offended at.</p> + +<p>Cleo. In wording of the Edicts, indeed, some such Thing was put in for +Form's Sake; but the Regulations themselves, by which the Men of +Honour were to walk, were openly Antichristian; and in some Cases, +instead of Teaching Men to forgive those that had trespas'd against +them, they obliged and forced the Offended to shew their Resentment, +tho' they would rather not, and desired to be excused.</p> + +<p>Hor. Where the Affront was very heinous, I know what you say is true. +But you set these Things in a strange Light. I can make the same +Glosses upon our Laws, which oblige me to prosecute a Man that has +robb'd me, if I can catch him, whether I will or not; and he shall be +hang'd, tho' I forgive him the Injury, and even would beg his Life.</p> + +<p>Cleo. There is a vast Difference between the two Cases, a Robbery, and +an Affront: No body hinders you from forgiving a Man that robb'd you; +but notwithstanding your pardoning him, he is punish'd for acting +against the Laws; therefore his Offence is against the King, who is +the Guardian and Superintendant of them. And No body but the King can +pardon the Trespasses that are committed against his Crown and +Dignity. Whoever robs you, must be hang'd, because he robb'd, not +because he robb'd YOU in particular: Tho' you are bound to prosecute +him for Robbing you, yet the Injury is reckon'd as done to the +Publick; and you become a Criminal your Self, if you connive at his +Escape, tho' he restor'd to you what he had robb'd you of. But in the +Case of an Affront the Injury is reckon'd to be done to him only who +receiv'd it. His Anger, as I said before, is thought to be just, and +his Resentment reasonable, till an ample Satisfaction be made him; +therefore it is He who is to be appeas'd, and He only who is to be +applied to. The Laws that were compiled by the Marshals of <i>France</i>, +don't pretend to mend the Heart, and lay no greater Restraint on the +Spirit of Revenge, than Matrimony does on the Desire of Procreation; +on the Contrary, they flatter the Frailty, and are administring to the +Haughtiness of the offended: They are so far from denying him his +Demands, or refusing to give him Satisfaction for the Affront, that +they appoint it by Authority; in the ordering of which they make such +ample Provisions for the Gratification of his Pride, as no reasonable +Man could ever think of without blushing. The only Thing they oblige +him to is, that he shall take the Satisfaction in such a Manner, as +shall be most safe to himself, and least detrimental to the Publick. +Now if you will consider first, that those who made these Regulations +were Men of undoubted Honour, who hourly feeling the Force of it +within themselves, were perfectly well acquainted with the Principle +which it is built upon; and secondly, that the profound Humility of +the Offender, and his asking Pardon of the offended, are two main +Points in the repairing of Honour, necessary <i>postulata</i>, without which +those knowing Judges thought it impossible, that an Affront could be +forgiven: If, I say, you'll consider these two Things, you'll see +plainly, what Passion in Human Nature it is, which those Laws of +Honour tally'd with, and likewise that it is true, what I have +asserted of them, that instead of reproving, curbing, or diminishing +the Frailty that is offensive, which seems to be the Intention of all +other Laws, their Aim is to prevent Mischief and do Service to the +Civil Society, by approving of, cherishing, and indulging that very +Passion, from which the Evil they would prevent can only proceed.</p> + +<p>Hor. You think those Regulations were effectual, and yet you seem to +dislike them.</p> + +<p>Cleo. I dislike them because they are destructive to Religion; and if +a Minister of the Gospel was to dissuade and deter Men from Duelling +he would do it in quite another Manner. By a Minister of the Gospel I +don't mean a Philosophizing Divine, or a polite Preacher, but a +sincere Follower of the Apostles, a down-right Christian. He would, in +the First Place, insist upon it, that Forgiving of Injuries was a +Christian Duty never to be dispens'd with; because it is made the +Condition on which we are taught to beg Pardon for our own Offences. In +the Second, he would demonstrate that no Man is ever to revenge +himself, how highly and how atrociously soever he might have been +injured. If ever he heard of a Man's sending a Challenge for having +been call'd Fool, or other verbal Injuries, he would reprove his +Frowardness and Want of Temper, for resenting such Trifles as the Law +of his Country thought it not worthy to take Notice of. He would +appeal to his Reason, and ask him, whether he could think, that the +Affront he complain'd of, was a sufficient Cause to take away a Man's +Life. He would represent to him the Heinousnesss of Murder, God's +express Command against it; his Justice, his Wrath, his Vengeance when +provok'd. But if all these could not divert the Dueller from his +Purpose, he would attack his stubborn Heart in its inmost Recesses, +and forget Nothing of what I told you on the Subject in our Second and +Third Conversation. He would recommend to him the Fable of the <i>Bees</i>, +and, like that, he'd dissect and lay open to him the Principle of +Honour, and shew him, how diametrically opposite the Worship of that +Idol was to the Christian Religion; the First consisting in openly +cherishing and feeding that very Frailty in our Nature, which the +latter strictly commands us with all our Might to conquer and destroy. +Having convinced him of the substantial Difference and Contrariety +between these Two Principles, he would display to him, on the one +Hand, the Vanity of Earthly Glory, and the Folly of Coveting the +Applause of a Sinful World; and, on the other, the Certainty of a +Future State, and the Transcendency of everlasting Happiness over +every Thing that is perishable. From such Remonstrances as these the +good, pious Man would take an Opportunity of exhorting him to a +Christian Self-denial, and the Practice of real Virtue, and he would +earnestly endeavour to make him sensible of the Peace of Conscience +and solid Comforts that are to be found in Meekness and Humility, +Patience, and an entire Resignation to the Will of God.</p> + +<p>Hor. How long, pray, do you intend to go on with this Cant?</p> + +<p>Cleo. If I am to personate a Christian Divine, who is a sincere +Believer, you must give me Leave to speak his Language.</p> + +<p>Hor. But if a Man had really such an Affair upon his Hands, and he +knew the Person, he had to do with, to be a resolute Man that +understood the Sword, do you think he would have Patience or be at +Leisure to hearken to all that puritanical Stuff, which you have been +heaping together? Do you think (for that is the Point) it would have +any Influence over his Actions?</p> + +<p>Cleo. If he believ'd the Gospel, and consequently future Rewards and +Punishments, and he likewise acted consistently with what he believ'd, +it would put an entire Stop to all, and it would certainly hinder him +from fending or accepting of Challenges, or ever engaging in any Thing +relating to a Duel.</p> + +<p>Hor. Pray now, among all the Gentlemen of your Acquaintance, and such +as you your Self should care to converse with, how many are there, do +you think, on whom the Thoughts of Religion would have that Effect?</p> + +<p>Cleo. A great many, I hope.</p> + +<p>Hor. You can hardly forbear laughing, I see, when you say it; and I am +sure, you your Self would have no Value for a Man whom you should see +tamely put up a gross Affront: Nay, I have seen and heard Parsons and +Bishops themselves laugh at, and speak with Contempt of pretended +Gentlemen, that had suffer'd themselves to be ill treated without +resenting it.</p> + +<p>Cleo. What you say of my self, I own to be true; and I believe the +same of others, Clergymen as well as Laymen. But the Reason why Men, +who bear Affronts with Patience, Are so generally despised is, because +Every body imagines, that their Forbearance does not proceed from a +Motive of Religion, but a Principle of Cowardice. What chiefly induces +us to believe this, is the Knowledge we have of our selves: We are +conscious within of the little Power which Christianity has over our +Hearts, and the small Influence it has over our Actions. Finding our +own Incapacity of subduing strong Passions, but by the Help of others +that are more violent, we judge of others in the same Manner: And +therefore when we see a vain, worldly Man gain such a Conquest over +his known and well establish'd Pride, we presently suspect it to be a +Sacrifice which he makes to his Fear; not the Fear of God, or +Punishment in another World, but the Fear of Death, the strongest +Passion in our Nature, the Fear that his Adversary, the Man who has +affronted him, will kill him, if he fights him. What confirms us in +this Opinion is, that Poltrons shew no greater Piety or Devotion than +other People, but live as voluptuously and indulge their Pleasures as +much, at least, as any other of the <i>beau monde</i>. Whereas a good +Christian is all of a Piece; his Life is uniform; and whoever should +scruple to send or to accept of a Challenge for the Love of God, or +but from a Fear of his Vengeance, depend upon it, he would have that +same Fear before his Eyes on other Occasions likewise: And it is +impossible that a Religious Principle, which is once of that Force, +that it can make a Man chuse to be despis'd by the World, rather than +he would offend God, should not only not be conspicuous throughout his +Behaviour, but likewise never influences the Rest of his Actions at +any other Time.</p> + +<p>Hor. From all this it is very plain, that there are very few sincere +Christians.</p> + +<p>Cleo. I don't think so, as to Faith and Theory; and I am persuaded, +that there are great Numbers in all Christian Countries, who sincerely +believe the Bible to be the Word of God, and the old as well as new +Testament to be a Revelation from Heaven: But as to Works and Practice +I am of your Opinion; and I not only believe, that there are very few +sincere and real Christians in their Lives and Conversation, for that +is a difficult Task, but I believe likewise, that there are very Few +who are sincere in endeavouring to be so, or even in desiring to be +real Christians. But this is no Argument against Christianity, or the +Reasonableness of its Doctrine.</p> + +<p>Hor. I don't say it is. But as the Principle of Honour, whatever +Origin it had, teaches Men to be just in all their Dealings, and true +to their Engagements, and there are considerable Numbers in every +civiliz'd Nation, who really take Delight in this Principle, and in +all their Actions are sway'd and govern'd by it, must you not allow, +that such a Principle, let it be owing to Education, to Flattery, to +Pride, or what you please, is more useful to Society than the best +Doctrine in the World, which None can live up to, and but Few +endeavour to follow?</p> + +<p>Cleo. Tho' those who are deem'd to be Men of Honour, are far from +being all really virtuous, yet I can't disprove, that the Principle of +Honour, such as it is, does not fully as much Good to Society as +Christianity, as it is practised; I say, to Society, and only in +respect to Temporals; but it is altogether destructive as to another +World: And as the greatest Happiness upon Earth to a good Christian, +is a firm Belief, and well grounded Hope, that he shall be Happy in +Heaven, so a Man who believes the Gospel, and pretends to value +everlasting Happiness beyond any Thing of shorter Duration, must act +inconsistently with himself unless he adheres to the Precepts of +Christianity, and at the same Time explodes the Principle of Honour, +which is the very Reverse of it.</p> + +<p>Hor. I own, that in the Light you have put them, they seem to be, as +you say, diametrically opposite.</p> + +<p>Cleo. You see, that those who act from a Principle of Religion, fairly +attack the Heart, and would abolish Duelling and all other Mischief, +by restraining, conquering, and destroying of Pride, Anger, and the +Spirit of Revenge; but these Passions are so necessary to Society for +the Advancement of Dominion and worldly Glory, that the Great and +Ambitious could not do without them in a Warlike Nation. Those who +compiled in <i>France</i> the Regulations we have been speaking of, were well +aware of this: They judged from what they felt within, and knew full +well, that take away Pride, and you spoil the Soldier; for it is as +impossible to strip a Man of that Passion, and preserve in him his +Principle of Honour, as you can leave him his Bed after you have taken +away the Feathers. A peaceful Disposition and Humility are not +Qualities more promising in the Day of Battle, than a contrite Heart +an broken Spirit are Preparatives for Fighting. In these Regulations, +so often mention'd, it is plainly to be seen, what Pains and Care were +taken, not to arraign, or lay the least Blame upon the Principle of +Honour, tho' the Kingdom groan'd under a Calamity which visibly arose +from, and could be the Effect of no other Cause than that very +Principle.</p> + +<p>Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of +Custom; and therefore the Marshals of <i>France</i> were in the Right not to +depreciate or run the least Risque of destroying or lessening the +Principle of Honour, which, I am confident, has been a greater Tie +upon Men than any Religion whatever.</p> + +<p>Cleo. It is impossible that there should be a greater Tie, a stronger +Barrier against Injustice, than the Christian Religion, where it is +sincerely believ'd, and Men live up to that Belief. But if you mean, +that the Number of Men, who have stuck to the Principle of Honour, and +strictly follow'd the Dictates of it, has been greater than that of +Christians, who, with equal Strictness, have obey'd the Precepts of the +Gospel; if, I say, you mean this, I don't know how to contradict you. +But I thought, that I had given you a very good Reason for that, when +I shew'd you, that in the Notions of Honour there are many Allurements +to draw-in vain worldly Men, which the Christian Religion has not; and +that the Severity of this is more mortifying and disagreable to Human +Nature, than the Self-denial which is required in the other. There are +other Reasons besides, which I have likewise hinted at more than once. +A Man may believe the Torments of Hell, and stand in great Dread of +them, whilst they are the Object of his serious Reflection; but he +does not always think of them, nor will they always make the same +Impression upon him, when he does. But in worshiping Honour, a Man +adores himself, which is ever dear to him, never absent, never out of +Sight. A Man is easily induced to reverence what he loves so entirely.</p> + +<p>Hor. The Fear of Shame cannot restrain Men in Things that are done in +Secret, and can never be known. Men of Honour are true to their Trust, +where it is impossible they should be discover'd.</p> + +<p>Cleo. That is not universally true; tho', without doubt, there are +many such. The grand Characteristick of a Man of Honour, at least of +Modern Honour, is, that he takes no Affront without resenting it, and +dares fight Any body without Exception; and such there are that have +not common Honesty, and are noted Sharpers. Besides, by Education and +conversing constantly with Men of Honour, and some of real Honour and +Probity, Persons may contract a strong Aversion to every Thing that is +dishonourable. The most effectual method to breed Men of Honour, is to +inspire them with lofty and romantick Sentiments concerning the +Excellency of their Nature, and the superlative Merit there is in +being a Man of Honour. The higher you can raise a Man's Pride, the +more refin'd you may render his Notions of Honour.</p> + +<p>Hon. The Substance of this you have said twenty Times; but I don't +understand your adoring of one's self.</p> + +<p>Cleo. I'll endeavour to explain it to you. I am acquainted with Men of +Honour, who seem to have a very slender Belief, if any, of future +Rewards and Punishiments, and whom yet I believe to be very just Men. +Of these there are several, whom I could entirely confide in, and +whose Words I would much rather take in Business of Moment than any +Bishop's, whom I know Nothing of. What is it that keeps these Men in +Awe? What keeps them true to their Word, and steady to their +Engagements, tho' they should be Losers by it?</p> + +<p>Hor. I don't know any Thing but the Principle of Honour, that is +deeply rooted in them.</p> + +<p>Cleo. Still the Thing, whatever it be, which a Man loves, fears, +esteems, and consequently reverences, is not without, but within +himself. The Object then of Reverence, and the Worshiper, who pays it, +meeting and remaining in the same Person, maynot such a Person be +justly said to adore himself: Nay, it seems to be the common Opinion, +that this is true; for unless some Sort of Divinity was supposed, to +reside in Men of Honour, their affirming and denying Things upon that +Principle could never be thought an Equivalent for an Oath, as to Some +it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, +is it not a Kind of Swearing by himself, as others do by God? If it +was not so, and there was supposed to be the least Danger, that Men, +endued with the Principle of Honour, could deceive or prevaricate, I +would fain know, why it should be binding and acquiesc'd in.</p> + +<p>Hor. You may say the same of the Quakers; and that there must be +supposed to be some Divinity in them, that their solemn Affirmation +should be thought equivalent to an Oath.</p> + +<p>Cleo. That's quite another Thing. The Quakers take all Oaths whatever, +whether they are made before a Magistrate or otherwise, to be sinful, +and for that Reason they refuse to Swear at all. But as it is their +avow'd Opinion, that a wilful notorious Lie is not less Criminal in +the Sight of Heaven than we take Perjury to be, it is evident, that in +giving their Testimony, they stake their Salvation equally with other +People that make Oath. Whereas those who, with us, are credited upon +their Honour, have no such Scruples, and make Oath themselves on other +Occasions: The Reason therefore why they don't try Criminals and +pronounce their Judgment upon Oath, as other Judges and Juries do, is +not, that they think appealing to God or Swearing by his Name to be +Sinful, which is the Case of the Quakers; but because they are +supposed to be altogether as credible without it, as if they did. And +if there was not some Adoration, some Worship, which Men of Honour pay +to themselves, the Principle they act from could not have produced the +visible Effects it has in so many different Nations.</p> + +<p>Hor. You have said several Things which I cannot disprove, and some of +them, I own, are probable enough; but you are like to leave me as you +found me. The Principle of Honour has lost no Ground in my Esteem; and +I shall continue to act from it as I did before. But since you imagine +to have so plainly proved, that we are Idols to our Selves, and that +Honour is diametrically opposite to Christianity, I wonder you don't +call it the Beast in the <i>Apocalypse</i>, and say, that it is the Whore of +<i>Babylon</i>. This would be a notable Conceit, and suit Papists as well as +Protestants; nay, I fancy, that the Colour of the Whore, and her +Thirst after Blood, might be better accounted for from Duelling, than +any other Way that has been tried yet.</p> + +<p>Cleo. The Revelations of St. <i>John</i> are above my Comprehension; and I +shall never laugh at Mysteries for not understanding them.</p> + +<p>Hor. What you say of Mysteries, I think, ought to be more justly +applied to the Principle of Honour, which we do understand; for +whatever it may be derived from, the Advantages the Civil Society +receives from it, both in Peace and War, are so many and so manifest, +that the Usefulness of it ought to exempt and preserve it from being +ridicul'd. I hate to hear a Man talk of its being more or less +portable, the melting of it over again, and reducing it to a new +Standard. + +Cleo. I know, you dislike this in the Fable of the <i>Bees</i>; but if you'll +examine into what you have read there, you'll find, that my Friend has +ridicul'd Nothing but what deserves it. There is certainly a great +Difference between the Men of Honour in former Ages and many of those, +who now-a-days assume the Title. A Man in whom Justice, Integrity, +Temperance and Chastity are join'd with Fortitude, is worthy of the +highest Esteem; but that a debauch'd Fellow, who runs in every +Tradesman's Debt, and thinks himself not obliged to pay any Thing but +what is borrow'd or lost at Play, should claim the same Regard from +us, for no other Reason than because he dares to Fight, is very +unreasonable.</p> + +<p>Hor. But is he serious, when he speaks of the Men of ancient Honour, +of whom he thinks <i>Don Quixot</i> to have been the last?</p> + +<p>Cleo. When the Romance-Writers had carried the Prowess and +Atchievements of their heroes to an incredible Pitch, was it not +ridiculous to see Men in their Senses, not only believe those +Extravagancies in good Earnest, but likewise endeavour to imitate +those fabulous Exploits, and set about copying after those imaginary +Patterns? For it was that which <i>Cervantes</i> exposed in <i>Don Quixot</i>.</p> + +<p>Hor. In the Fifteenth and Sixteenth Century, the <i>Spaniards</i> were the +best Soldiers in the World; they shew'd themselves on many Emergencies +to be a grave and wise Nation, and had many real Patterns of strict +Honour and great Virtue among them. Things are as often over-done in +Satyrs as they are in Panegyricks; and the Likeness of a <i>Caricatura</i> is +no more to be trusted to than that of the most flattering Pencil.</p> + +<p>Cleo. I shall always bear the highest Esteem for Men of strict Honour +and real Virtue, and will never ridicule what is approved of by +Custom, and the Consent of several Ages has render'd valuable; but no +Title or Dignity, no Name or Distinction can be so honourable, or so +eminent, that a serious Enquirer may not have Leave to trace it to the +Bottom. I have acknowledged, that the Word Honour, in its first and +genuine Sense, is as ancient as the oldest Language in the World. As +to my Conjecture concerning the same Word, as it signifies a Principle +which Men act from, I leave it entirely to your Judgment: But whatever +the Origin may be of either, it is certain, that whatever the Words +Honour and Honourable are join'd with, added or applied to, there is +plain Design in them of pleasing and gratifying those it concerns, on +Account of the Passion of Self-liking, and a palpable Tendency to +humour, approve of, or encrease the good Opinion Man has of himself: +As you'll find, on the Contrary, that in the Words Dishonour Shame, +Ignominy, and whatever is dishonourable, there is an Intention, or +Something imply'd, to displease and mortify those it concerns, on +Account of that same Passion of Self-liking, and an Endeavour to +lessen, contradict or destroy Self-Esteem, which is that good Opinion +which Man has of himself from Nature.</p> + +<p>Hor. That the Words Honour and Shame are either literally made Use of, +as you say, or metaphorically applied to other Creatures or Things +inanimate, I believe: I allow likewise, that the Principle of Honour +is found in no Breast that is not possess'd of Self-liking to an +eminent Degree; but I don't think that a Fault.</p> + +<p>Cleo. The only Fault I have found with the Principle of Honour, is, +it's clashing with the Christian Religion. I have told you the +Reasons, why the Church of <i>Rome</i> thought it her Interest to reconcile +them, and make People believe, that they did not interfere with one +another. She has always consulted Human Nature, and ever join'd gay +Shew and Pomp, as I have hinted before, to Superstition; well knowing, +that, as to keep Man under and in Subjection, you must work upon his +Fear, so, to make him act with Alacrity, and obey with Pleasure, where +Lucre is out of Question, you must flatter his Pride. It is from this +Policy of hers, that all Names of Dignity and Distinction among +Christians, as Earl, Baron, Duke, Marquis, &c. had originally their +Rise as Hereditary Titles. To the same have been owing all the various +Ceremonies of Institutions and Instalments; and Coronations, as well +as Inthronizations. Of the Orders of Knighthood, and the vast +Multiplicity of them, I have spoke already.</p> + +<p>Hor. You give more to the Church of <i>Rome</i> than her Due: Most Countries +in <i>Christendom</i> have Orders of Knighthood peculiar to themselves, and +of which it is evident, that they were instituted by their own +Sovereigns.</p> + +<p>Cleo. But look into the Ceremonial of those Institutions, and the +great Share the Clergy has in most of them, and you'll easily see, +what Stock they sprung from. And tho' the Sovereign, in every Country, +is deem'd to be the Fountain of Honour, yet the Sovereigns themselves +had their Titles, as well as Coats of arms, from the Popes; nor had +they ever any Ensign of Honour, Power or Authority, which they could +depend upon, unless it had first been granted, or confirm'd and +ratify'd, by the See of <i>Rome</i>.</p> + +<p>Hor. I take the <i>Insignia</i>, which the Proconsuls and Proprietors had in +the different Provinces of the <i>Roman</i> Empire, and which <i>Pancirolus</i> has +wrote of so amply, to have been much after the Nature of Coats of +Arms.</p> + +<p>Cleo. Those <i>Insignia</i> belong'd to the Office; and a Governour could +only make Use of them, whilst he was in it: But hereditary Coats of +arms, that were given to particular Men or Societies, by Way of Reward +for Services perform'd, were never known; and Heraldry it Self had no +Existence, before the Pope's Supremacy had been acknowledged by the +Christian World. And if we consider the fine Opportunities, which the +most idle and indolent, the most insignificant and unworthy of the +Society, often meet with from this Invention of valuing themselves +upon Actions that were perform'd several Ages before they were born, +and bespeak a Merit which they know in their Consciences that they are +destitute of; if, I say, we consider what I have now mention'd, we +shall be forc'd to confess, that, of all Arts and Sciences, Heraldry +has been the most effectual to stir up and excite in Men the Passion +of Self-liking, on the finallest Foundation; and daily Experience +teaches us, that Persons of Education and Politeness can taste no +Pleasure in any Thing at Home or Abroad, at Church or the Play-House, +where the Gratification of this Passion is entirely excluded. Of all +the Shews and Solemnities that are exhibited at <i>Rome</i>, the greatest and +most expensive, next to a Jubilee, is the Canonization of a Saint. For +one that has never seen it, the Pomp is incredible. The Stateliness of +the Processions, the Richness of Vestments and sacred Utensils that +are display'd, the fine Painting and Sculpture that are expos'd at +that Time, the Variety of good Voices and Musical Instruments that are +heard, the Profusion of Wax-Candles, the Magnificence which the Whole +is perform'd with, and the vast Concourse of People, that is +occasion'd by those Solemnities, are all such, that it is impossible +to describe them.</p> + +<p>Hor. It is astonishing, I own; but what would you infer from them?</p> + +<p>Cleo. I would desire you to observe, how vastly different some of the +Ends and Purposes are, that Canonizations may be made to serve at the +same Time. It is pretended, in the First Place, that they are +perform'd to do Justice and pay Veneration to the Memory of those Holy +Persons: Secondly, that by Men's worshiping them, they may be induced, +among the Rest of the Saints, to intercede with God for the the Sins +of their Votaries: And lastly, because it is to be hoped, that among +such Numbers as assist at those Solemnities, there are many who will +be affected by them, and endeavour to imitate, in their Lives, the +holy Examples that are set before them: For there is no Time more +seasonable to stir Men up to Devotion and Sentiments of Piety, than +when Rapture and high Admiration have been rais'd in them first.</p> + +<p>Hor. Besides Canonizations keep up the Reputation of the <i>Roman</i> +Catholick Faith; for the new Saints, that are made from Time to Time, +are always fresh Witnesses, that Miracles are not ceas'd, and +consequently that the Church of <i>Rome</i> continues to be the same Church +which Christ and his Apostles first establish'd.</p> + +<p>Cleo. You are in the Right; and whilst we consider and give Credit to +those Pretences, the Design must seem to be religious; and every <i>Roman</i> +Catholick, who is firm in his Belief; is obliged to think, that +whatever Cost is bestow'd upon Canonizations, no Money could be laid +out better. But if we mind, on the other Side, the strong +Sollicitations of the great Men, that either are, or pretend to be the +Relations of the venerable Person, whose Holiness they vouch for; the +vast Pains that are taken, the Intrigues that are carried on for Years +together, to procure this high Favour of the Sacred College; and when +it is obtain'd, what an Honour it is to the whole Family; the Visits +that are paid from all Parts to every Rich Man that belongs to it, and +the Compliments that are made on Account of it; besides the Privileges +they receive from it ever after; If, I say, we mind these Things on +the other Side, we shall find, that in the Motives from which Men sue +for this Honour, there is not a Grain of Religion to an Ounce of +Pride, and that what seems to be a Solemnity to celebrate the Sanctity +of the Dead, is in Reality a Stratagem of the Church to gratify the +Ambition of the Living. The Church of <i>Rome</i> has never made a Step +without Regard to her Temporal Interest, and an After-Thought on her +Successors, <i>Luther</i> and <i>Calvin</i>, and some Others of the chief +Adversaries of <i>Rome</i>, were Men of great Parts, that have gain'd +themselves Immortal Names; but it must be confess'd, that they rais'd +themselves altogether at the Expence of their Brethren. They gave up +both the Patrimony and Dominion of the Church, and made Presents of +them to the Secular Powers, that would espouse their respective +Causes, and establish their Doctrines; by which, and the destroying of +Purgatory, they not only stript the Clergy of their Wealth and Power +for the present, but likewise took away the Means by which, one Day or +other, it might have been possible for their Successors to retrieve +them. It is well for the Protestant Cause, that the Multitude can't +hear or know the Wishes, that are made in Secret by many of the +Clergy, nor the hearty Ejaculations, which the Men of Spirit among +them are often sending after the Memory of the first Reformers, for +having left their Order in that Pickle, and almost at the Mercy of the +Laity, after they had been made dependent on the Clergy. If those +pious Leaders had understood, or at least consulted Human Nature, they +would have known, that strict Lives and Austerity of Manners don't go +by Inheritance, and must have foreseen, that as soon as the Zeal of +the Reformation should begin to cool both the Clergy and the Laity +would relax in their Morals; and consequently, that their Successors, +after Two or Three Generations, would make wretched Figures, if they +were still to continue to preach Christianity without Deceit or +Evasions, and pretend to live conformably to the Rules of it: If they +had but reflected on what had happen'd in the Infancy of their +Religion, they must have easily foreseen what I say.</p> + +<p>Hor. What is it that happen'd then?</p> + +<p>Cleo. That Christ and his Apostles taught by Example as well as +Precepts the Practice of Humility and the Contempt of Riches; to +renounce the Pomp and Vanity of the World, and mortify the Flesh, is +certain: And that this was striking at the very Fundamentals of Human +Nature, is as certain. This could only be perform'd by Men +preternaturally affected; and therefore the Founders of Christianity +being gone, it could not be expected, that the same Austerity of Life +and Self-denial should be continued among the Successors of them, as +soon as the Ministry of the Gospel became a Calling, that Men were +brought up to for a Livelihood; and considering how essential those +mortifying Principles are to Christianity, it is not easy to conceive, +how the one could be made still to subsist, when the other should +cease to be. But Nothing seems more impracticable than that the +Gospel, which those Principles are evidently taught, should ever be +turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, +and Authority; yet this has been perform'd by the Skill and Industry +of the Architects, who have built that Master-Piece of Human Policy, +the Church of <i>Rome</i>. They have treated Religion as if it was a +Manufacture, and the Church a Set of Workmen, Labourers and +Artificers, of different Employments, that all contribute and +cooperate to produce one entire Fabrick. In the great Variety of their +Religious Houses, you have all the Severity of Manners and Rigour of +Discipline, which the Gospel requires, improved upon. There you have +perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, +and Fasting; there is Mortifying of the flesh, Watching, Praying, the +Contempt of Money and Worldly Honour; a literal Retirement from the +World, and every Thing you can ask for, relating to Self-denial, as to +Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to +all outward Appearance. When Men see that Strictness of Morals, and +that Christian Self-denial, which are so manifestly taught in the +Gospel, own'd by the Clergy, and some where or other actually comply'd +with, they will easily give Ear to any Thing that is said to them +besides. This grand Point concerning the Austerity of Life, and +mortifying the Flesh, being literally understood, and acknowledged by +the Clergy to be such, as the Apostles have deliver'd them without +Prevarication, it will not be difficult to make the Laity believe, not +only mysterious Contradictions, but likewise the most palpable +Absurdities, such as Transubstantiation; that the Pope is infallible, +and has the Power of Thundering out <i>Anathema's</i> and granting +Absolutions; and consequently of damning and saving whom he pleases; +that the Pomp and Magnificence of the Sacred College, and even the +Luxury of a Court, are laudable Means, and absolutely necessary to +keep up the Dignity and outward Luster of the visible Church; and that +the Spiritual Welfare of it depends upon Temporal Authority, and +cannot be duely taken Care of without large Revenues, Princely Power, +Politicks, and Military Force. No Set of Men have deserv'd better of +the Church of <i>Rome</i>, than the Writers of Legends and the Forgers of +Miracles. In the Lives of the Saints, there is a plausible +Representation of the Church Militant; and considering how naural it +is for Man to be superstitious, and to love the <i>Merveilleux</i>, Nothing +could be thought of more agreeable or edifying than to read of such +Numbers of Holy Men and Women, that did not flinch from Combating +themselves, and to see the noble Victories that have been obtain'd +over the World, the Flesh and the Devil, in a literal Sense, as are to +be met with in those judicious Relations.</p> + +<p>Hor. But what Analogy is there between the <i>Roman Catholick</i> Religion, +and a Manufacture, as you insinuated?</p> + +<p>Cleo. The Division of the whole into so many different Branches. The +great Prelates, of whom not many have any Religion at all, are yet for +Worldly Ends continually watching over the Temporal Interest of it. +The little Bishops and ordinary Priests take Care of the Mystical Part +of it; whilst the Religious Orders contribute meritorious Works, and +seem actually to comply with the harshest Precepts of Christianity, +often in a more rigid Construction than the Words themselves will +bear.</p> + +<p>Hor. Then have the Laity no Share in it?</p> + +<p>Cleo. Yes; but their Task is the easiest, and what they club towards +Religion chiefly consists in Faith and Money. But when Men pretend to +be Christians, and Nothing is to be met with in any Part of their +Religion, but what is easy and pleasant, and Nothing is required +either of the Laity or the Clergy, that is difficult to perform, or +disagreeable to Human Nature, there is Room to suspect, that such a +Set of People lay claim to a Title, that does not belong to them. When +Ministers of the Gospel take Pains to undermine it themselves, and +flatly deny the Strictness of Behaviour, and Severity of Manners, that +are so manifestly inculcated in every Part of it, I don't wonder, that +Men of Sincerity, who can read, should refuse to give Credit to every +Thing that is said by such Ministers. It is easier to speak with +Contempt of the recluse Lives of the <i>Carthusians</i>, and to laugh at the +Austerities of <i>La Trappe</i>, than it is to refute what might be alledg'd +from the Gospel to prove the Necessity there is, that to be acceptable +to God, Men should fly from Lust, make War with themselves, and +mortify the Flesh. When Ministers of <i>Christ</i> assure their Hearers, that +to indulge themselves in all earthly Pleasures and Sensualities, that +are not clashing with the Laws of the Country, or the Fashion of the +Age they live in, will be no Bar to their future Happiness, if they +enjoy them with Moderation; that Nothing ought to be deem'd Luxury, +that is suitable to a Person's Rank and Quality, and which he can +purchase without hurting his Estate, or injuring his Neighbour; that +no Buildings or Gardens can be so profusely sumptuous, no Furniture so +curious or magnificent, no Inventions for Ease so extravagant, no +Cookery so operose, no Diet so delicious, no Entertainments or Way of +Living so expensive as to be Sinful in the Sight of God, if a man can +afford them; and they are the same, as others of the same Birth or +Quality either do or would make Use of, if they could: That a Man may +study and be sollicitous about Modes and Fashions, assist at Courts, +hunt after Worldly Honour, and partake of all the Diversions of the +<i>beau monde</i>, and at the same Time be a very good Christian; when +Ministers of <i>Christ</i>, I say, assure their Hearers of this, they +certainly teach what they have no Warrant for from his Doctrine. For +it is in Effect the same as to assert, that the strictest Attachment +to the World is not inconsistent with a Man's Promise of renouncing +the Pomp and Vanity of it.</p> + +<p>Hor. But what signify the Austerity of Life and Forbearance of Nuns +and Friars, if they were real, to all the Rest who don't practise +them? And what Service can their Self-denial and Mortification be of +to the Vain and Sensual, who gratify every Appetite that comes +uppermost?</p> + +<p>Cleo. The Laity of the <i>Roman</i> Communion are taught and assured, that +they may be of great Service even to the Wicked; nay, it may be proved +from Scripture, that the Intercession of the Righteous and Innocent, +is sometimes capable of averting God's Vengence from the Guilty. This +only wants to be believed; and it is the easiest Thing in the World to +make the Multitude believe any Assertion, in which there is Nothing +that contradicts receiv'd Opinions, and the common notions which Men +have of Things. There is no Truth, that has hitherto been more +unanimously believed among all Sects and Opinions of Christians in all +Ages, than that the gospel warns Men against Carnal Pleasures, and +requires of them Humility, the Contempt of Earthly Glory, and such a +Strictness of Manners and Morality, as is difficult for Human Nature +to comply with. Now when a clergyman, who pretends to preach the +Gospel, puts such Constructions on the plainest texts, in which the +Doctrine I spoke of is literally taught, as can only tend to extenuate +and diminish the Force of them, and when moreover he leaves no Shifts +or Evasions untied, till he has destroy'd the Observance of those +Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder +that his Doctrine should raise Doubts and Scruples in his hearers, +when they compare it with the common Notions Men have of Christianity.</p> + +<p>Hor. I am no Admirer, you know, of Priests of any Sort; but of the +Two, I would prefer a Man of Learning and good Sense, who treats me +with good Manners, recommends Virtue, and a reasonable Way of Living, +to an ill bred sour Pedant, that entertains me with fanatical Cant, +and would make me believe, that it is a Sin to wear good Cloaths, and +fill my Belly with what I like.</p> + +<p>Cleo. There is no Doubt, but the <i>beau monde</i>, and all well bred People, +that desire to be judged of from outward Appearance, will always chuse +the most easy <i>Casuists</i>; and the more ample the Allowances are, which +Clergymen give them, of enjoying the World, the more they'll be +pleas'd with them. But this can only be of Service among the +Fashionable and the Polite, whose Religion is commonly very +Superficial, and whose Virtue is seldom extended beyond good Manners. +But what will it do to Men of greater Sincerity, that can and dare +examine themselves? What will it do to serious and able Enquirers, +that refuse to trust to Outsides, and will not be barr'd from +searching into the Bottom of Things? If this was only a Matter of +Speculation, a disputable Point in a Ceremony, as whether Men are to +sit or to stand at the Performance of it, the Thing might easily be +given up: but it plainly appears to be a Theory skilfully raised by +Clergymen, to build a Practice upon in their Favour. Those easie +Divines don't make such large Allowances to others for Nothing: They +speak one Word for the Laity, and two for themselves, and seem to have +Nothing more at Heart than to enjoy the Benefit of their own Doctrine. +It is no Wonder therefore, that so many of the Clergy are always +desirous to converse with the <i>beau monde</i>. Among the best bred People +there is seldom any Difference to be seen between Believers and +Unbelievers; neither of them give any Trouble to their Pastors, and +they are all equally cautious of offending. Polite People contradict +No body, but conform to all Ceremonies that are fashionable with +Regard to the Time and the Places they are in; and a courtly Infidel +will observe Decency at Church, and a becoming Carriage there, for the +same Reason that he does it at a Ball, or in the Drawing-Room.</p> + +<p>Hor. As to Indulgences and large Allowances, the <i>Roman Catholicks</i> +out-do us far, especially the <i>Jesuits</i>, who certainly are the most easy +<i>Casuists</i> in the World.</p> + +<p>Cleo. They are so; but it is only in the Management of those, whose +Consciences are under their Direction. A Jesuit may tell a Man such or +such Things are allow'd to Him in particular, and give him Reasons for +it from his Quality, or the Post he is in, from the State of his +Health, his Temperament, his Age, or his Circumstances: But he'll not +deny or explain away the Self-denial and the Mortification in general, +that are commanded in the Gospel. When you come to this Point, he'll +not lessen the Difficulty and Irksomeness of Christian Duties to Human +Nature and the Flesh; but he'll refer you to the Founder of his Order, +and the great Self-denial he practis'd: Perhaps he'll relate to you, +how that Saint watch'd his Arms all Night, after he had dedicated +them, together with his Life, to the <i>Virgin Mary</i>. But that the Gospel +requires a literal Mortification of the Flesh, and other hard Tasks +from us, is the very Basis which the Pope's Exchequer is built upon. +He could have no Colour for enjoining Fasting and Abstinence, if it +was not supposed, that he had a Warrant for it from the New Testament. +It is this Supposition, that brings all the Grist to his Mill; and +thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get +the Meat perhaps for Nothing, he shall pay for the Liberty of Eating +it. Buying Absolutions implies the Consciousness of having committed a +Crime; and No body would give Money for Indulgences, if he thought, +that what he desires to be indulged in, was lawful without them. All +Multitudes will sooner believe a Man to come from God, who leads an +Austere Life himself, and preaches Abstinence and Self-denial to +others tho' they themselves, I mean the Hearers, don't practice it, or +take any Pains to comply with his Precepts, than they will another, +who takes greater Liberties himself, and whose Doctrine is less +severe. This the wise Architects of the Church of <i>Rome</i>, who were +thoroughly skill'd in Human Nature, were well aware of; and +accordingly they have improved upon the Scriptures, and added Lustre +to all those Precepts, which is most difficult to comply with; and in +commenting on the severest Duties of Christianity, they have been so +far from extenuating and explaining away our Obligations to perform +them, that they have heighten'd and magnify'd them, not only by Words +and in Theory, but the Practice and Example; as is so manifest from +the hard and almost incredible Tasks, which many of them have actually +impos'd upon themselves, and gone through. They have flinch'd at +Nothing on this Head.</p> + +<p>Hor. A Man must be very stupid to believe, that his close Attachment +to the World, and the Loosness of his own Morals can be atton'd for by +the recluse and strict Lives that are led in some Religious Houses.</p> + +<p>Cleo. Not so stupid as you imagine: There is Nothing in it that +clashes with the common Notions of Mankind. Ceremonies are perform'd +by Proxy; Men are Security for one another; and a Debt is not more +effectually discharg'd, when we receive the Money from him who +borrow'd it, than when it is paid by his Bail, tho' the Principal +himself runs away. If there is but real Self-denial to be met with any +where in a Religion, it is no difficult Matter to make Multitudes +believe, that they have, or may buy, a Share in it: Besides, all <i>Roman +Catholicks</i> are brought up in the firm Belief of the Necessity there is +of Self-denial. They are strictly forbid to eat Flesh on Fridays; and +Pains are taken to inspire them from their very Childhood with a +Honour against the breaking of this Commandment. It is incredible, +what Force such a Precept is of, and how closely the Influence of it +sticks to men, when it has been earnestly inculcated to them from +their early Youth. There is no Difficulty in the Thing when they are +grown up; and I'll engage, that a <i>Roman</i> Catholick, who always has been +accustom'd to this Piece of Observance till he is Five and Twenty +Years of Age, will find it more easy afterwards to continue than to +leave it off, tho' he should turn Protestant, or even Turk.</p> + +<p>Hor. I have often admired at the great Force this senseless Piece of +Superstition is of; for I have seen great Reprobates and very loose +Fellows among the <i>Roman</i> Catholicks, who stuck at no Manner of +Debauchery, and would often talk prophanely, that yet refused to eat +Flesh on a <i>Friday</i>, and could not be laugh'd out of their Folly; tho' +at the same Time I could see, that they were actually ashamed of it.</p> + +<p>Cleo. No Set of People have so artfully play'd upon Mankind as the +Church of <i>Rome</i>. In the Use they have made of Scripture, they have +consulted all our Frailties; and in their own Interpretations of it, +most dextrously adapted themselves to the common Notions of all +Multitudes. They knew perfectly well, not only, that all Men are born +with the Fear of an invisible Cause, but likewise that it is more +natural, or, at least, that the rude and ignorant of our Species are +always more apt to suspect, that this invisible Cause is their Enemy, +than they are to think it to be their Friend, and will sooner believe +it to be an evil and malicious, than a good beneficent Being. To turn +this to their Advantage, they made Use of all their Skill and Cunning +to magnify the Devil, and cry up his Force and Subtlety, his +supernatural Art, his implacable Hatred to Mankind, and great +Influence over Human Affairs. All the strange Stories they have +spread, the monstrous Fables they have invented, and the gross Lies +they have maintain'd, of Spirits, of Witchcraft, and Apparitions, +never had any other Tendency than to manifest the Works of Satan, and +make Every body afraid of his Power and Stratagems at all Times, and +in all Places; which has been a prodigious Gain to them. They never +taught any Thing that contradicted Vulgar Opinions, and never gave +Men any Ideas of Heaven, that were not borrow'd from Something on +Earth. That Courts of Princes are not deem'd to be compleat without +Women, has advanced the <i>Virgin Mary</i> to be Queen of Heaven. From the +Influence of Mothers, and the Authority they are known to exercise of +their Infants, they have drawn the most childish Conclusions to raise +Superstition; for to that Notion, and the great Honour which is every +where allow'd to be due to Parents, it has been owing, that the Mother +of God in the <i>Roman</i> Communion has been all along more address'd and +pray'd to, than her Son; and of the Two She seems to be the more +venerable Person. All Patrons in ancient <i>Rome</i> had their Clients, whom +the protected; and all Favourites of Princes have their Creatures, +whose Interests they espouse upon Occasion: This has produced the +Invocation of Saints and Angels; and that no Advocates might be +wanting in the Celestial Court on any Emergency, the Church has +provided, that there is no Town or Country, no Handicraft or +Profession, no Pain or Disease, Danger or Distress, but there is a +kind Saint for that particular Affair, whose peculiar Province is to +preside over and take Care of every Thing that relates to it; which +has made the Number of them equal with, if not superiour to that of +the Pagan Deities. She knew, that the Incredibility of Things is no +Obstacle to Faith among Multitudes; and that in believing of +Mysteries, Propositions will not be the less swallow'd for being +contradictory to Reason.</p> + +<p>Hor. But I thought you was not for keeping Men in Ignorance.</p> + +<p>Cleo. What I am for, is not the Question. Priests who would bear an +absolute Sway over the Laity, and live luxuriously at their Cost, +ought First to make them believe Implicitly: Whereas an honest Clergy, +that will teach Nothing concerning Religion, but what is consistent +with good Sense, and becoming a rational Creature to believe, ought to +deal uprightly with Men throughout the Whole, and not impose upon +their Understandings in one Point more than they do in another. From +the real Incomprehensibility of God, just Arguments must be drawn for +believing of Mysteries that surpass our Capacities. But when a Man has +good Reason to suspect, that he who instructed him in these Mysteries, +does not believe them himself, it must stagger and obstruct his Faith, +tho' he had no Scruples before, and the Things he had been made to +believe, are no Ways clashing with his Reason. It is not difficult for +a Protestant Divine to make a Man of Sense see the many Absurdities +that are taught by the Church of Rome, the little Claim which Popes +can lay to Infallibility, and the Priestcraft there is in what they +say of purgatory and all that belongs to it. But to persuade him +likewise, that the Gospel requires no Self-denial, nor any Thing that +is irksome to Nature, and that the Generality of the Clergy of <i>England</i> +are sincerely endeavouring, in their Lives and Doctrine, to imitate +the Apostles, as nearly as Human Frailty will let them, and is +consistent with the Difference of the Age and Manners between their +Time and ours; to persuade, I say, a Man of Sense, that these Things +are likewise true, would not be so easy a Task. By a Man of Sense, I +mean a Man likewise of some Knowledge, who, in the First Place, has +read the Bible, and believes the Scripture to be the sole Rule of +Faith; and, in the Second, is no Stranger to our Church, or any Thing +that is openly to be seen relating to her Clergy, especially the Heads +of them, the Bishops; such as their Palaces and Manner of Living; +their Translations, Revenues and Earthly Power, together with the +Worldly Honours, Precedency and other Privileges, which our Spiritual +Lords insist upon to be their Due.</p> + +<p>Hor. I have often laugh'd my Self at Apostles in Coaches and Six; but +what must at that Rate the Men of Sense and Sincerity among the <i>Roman +Catholicks</i> think of their Prelates, who live in much greater Splendour +and Luxury than ours? What must they think of the Cardinals and the +Pope himself?</p> + +<p>Cleo. Think of them? What they please, so they dare not to open their +Lips against them, or any Thing which the Clergy are pleas'd to call +Sacred. In all <i>Roman Catholick</i> Countries, you know, no Books or +Pamphlets may be publish'd, but what are Licensed; and no Man is +allow'd to divulge any Sentiments concerning Religion, that are not +entirely Orthodox; which in all Countries, so regulated, is a vast +Ease and an unspeakable Comfort to the Clergy of the establish'd +Church.</p> + +<p>Hor. I never thought to hear you speak against the Liberty of the +Press.</p> + +<p>Cleo. And you never will; for tho' Orthodoxy and the National Clergy +are always the Gainers by these Curbs and Prohibitions, yet Truth and +Religion are ever the Sufferers by them. But all prudent Men ought to +behave according to the Condition they are in, and the Principles as +well as Privileges they lay claim to. Reform'd Divines own themselves +to be fallible: They appeal to our Reason, and exhort us to peruse the +Scripture Ourselves. We live in a Country where the Press is open; +where all Men are at full Liberty to expose Error and Falshood, where +they can find them; and No body is debarr'd from Writing almost any +Thing, but Blasphemy and Treason. A Protestant Clergy ought always to +remember the Reasons, which their Predecessors alledg'd for separating +themselves from the <i>Roman</i> Communion, and never to forget, that the +Haughtiness and Luxury of the Prelates, as well as the Covetousness, +the Insolence, and barefac'd Encroachments of the Clergy, were a +considerable Part of the Complaints against Popery. No equitable +Guides, that have open'd our Eyes to see the Frailties of others, +ought to expect from us, that in Regard to themselves we should keep +them shut close, and never look upon their Behaviour. The <i>Roman</i> +Pastors, who keep their flocks in the Dark, teach them blind +Obedience, and never vouchsafe to argue with 'em any more than if they +were real Sheep. They don't advise Men to read the Bible, but such +Books of Devotion as their Priests shall think proper for them; and +are so far from appealing to their Judgment, that they conjure them, +on Pain of Damnation, never to trust their Reason, but implicitly to +believe whatever the Church shall require of them.</p> + +<p>Hor. You put me in Mind of Father <i>Canaye</i>, the Jesuit in St. <i>Evremond</i>. +No Reason! No Reason at all!</p> + +<p>Cleo. Where the Clergy are possess'd of, and keep up this Authority +over the Laity, and the Secular Arm is at their Devotion, to punish +whom they condemn, they need not be nice or circumspect in their +Manner of Living; and no Pomp or Luxury will easily lessen them in the +Esteem of the Multitude. No Protestant Clergy have wrote better in +Defence of the Reformation than ours; but others have certainly gone +greater Lengths in it, as to Worship and Discipline in outward +Appearance. The Difference between the <i>Roman Catholicks</i> and us seems +to be less irreconcilable, than it is between them and the Reformed +Churches of the united <i>Netherlands</i> and <i>Switzerland</i>; and I am fully +persuaded, that the Mother Church despairs not of bringing back to her +Bosom this run-away Daughter of hers, and making this Island one Day +or other repay with Interest the Losses she has sustain'd by its long +Disobedience. Arguments alone will never keep out Popery; and <i>Great +Britain</i> being once reconciled to the Church of <i>Rome</i>, would add such a +Weight to her Power, that it would not be difficult for her in a +little Time to reduce all the Rest of the Protestants by main Force, +and entirely to Triumph over what She calls the Northern Heresy.</p> + +<p>Hor. We have very good Laws to secure us from the Usurpation of <i>Rome</i>; +and the Abbey Lands, that are in the Possession of the Laity, I +believe, are a better, I mean, a stronger Argument against the Return +of Popery, than ever will be shewn in Print.</p> + +<p>Cleo. I believe so too; but it is not easy to determine, what +Difficulties and Discouragements true Politicks and never ceasing +Industry may not surmount in Time. The Church of <i>Rome</i> is never without +Men of great Parts and Application; she entertains Numbers of them; +and there is no Government, without Exception, of which the true +Interest is so well understood, or so steadily pursued without +Interruption, as hers.</p> + +<p>Hor. But why may not Protestants have Men of good Sense and Capacity +among them, as well as <i>Roman Catholicks</i>? Do not other Countries +produce Men of Genius as well as <i>Italy</i>?</p> + +<p>Cleo. Perhaps they do; tho' none more. The <i>Italians</i> are a subtle +People; and I believe, that consummate Knowledge in State Affairs, and +Worldly Wisdom are less precarious at <i>Rome</i>, than in any other Place +you can name. Men of uncommon Genius are not born every Day, no more +in <i>Italy</i> than any where else; but when in other Countries a good +Politician goes off the Stage, either of Life or Business, it is often +seen that a Bungler succeeds him, who in a few Years does more Hurt to +the Nation, that the other had Time to do them good in a long +Administration. This never happens at <i>Rome</i>; and there is no Court in +the Universe so constantly supplied with able Managers and crafty +Statemen as hers: For how short soever the Lives of most Popes may be, +the Sacred College never dies. Tell me now pray, what unlikely Change, +what Improbability can you imagine, of which we have not Reason to +fear, that, if it be possible at all, it may be brought about by such +a Set of Men; when every one's private Interest, as well as that of +the Common Cause, are highly concern'd in it, and they are not stinted +in Time?</p> + +<p>Hor. Assiduity and Patience, I know, will do strange Things, and +overcome great Obstacles. That the Church of <i>Rome</i> is more diligent and +sollicitous to make Proselytes, than the Protestants generally are, I +have long observed.</p> + +<p>Cleo. There is no common Cause among the Reformed: The Princes and +Laity of different Persuasions would have been firmly united long ago, +if the Clergy would have suffer'd it; but Divines, who differ, are +implacable, and never known to treat any Adversary with Temper or +Moderation; and it has never been seen yet, that Two Sects of +Christians did agree, and join heartily in one Interest, unless they +were oppress'd, or in immediate Danger of suffering by a common Enemy +to both. As soon as that is over, you always see their former +Animosities revive. If the Church of <i>Rome</i> had no Hopes left, and given +over all Thoughts of ever bringing this Kingdom back within her Pales, +you would see the English Seminaries abroad neglected and dropt by +Degrees; which she now cultivates with the utmost Care: For it is from +them only, that She can be furnish'd with the proper Instruments to +keep Popery alive in <i>England</i>, and buoy up the drooping Spirits of the +distress'd <i>Catholicks</i>, among the many Hardships and Discouragements, +they labour under beyond the Rest of their Fellow-Subjects. Such +Offices as these, are every where best perform'd by Natives: Whatever +Persuasion People are of, if the National Church of their Country, be +not of their Religion, it is natural the them to wish it was; and that +all imaginable Care is taken in the English Seminaries to encourage, +and with the utmost Skill to heighten and encrease this Natural Desire +in those under their Care, no Man can doubt who considers the +Abilities of the Tutors that are employ'd in them, and the vast +Advantage the Reduction of <i>Great Britain</i> would be to the See of <i>Rome</i>. +Whilst those Colleges are constant supply'd with <i>English</i> and <i>Irish</i> +Youth, the Popish Interest can never die in this Realm, nor the Church +of <i>Rome</i> want insinuating Priests, or hearty Zealots, that will act any +part, put on any Disguise, and run any Risque for their Cause, either +in Strengthening the <i>Roman Catholicks</i> that are among us in their +Faith, or seducing Protestants from theirs. No Foreigners could do us +half the Mischief. People love their own Language from the same +Motives as they love their Country; and there are no Priests or +Clergy, whom Men will sooner hearken to and confide in, than such, as +take great Pains and express an uncommon Zeal in their Function, at +the same Time that they exercise it at the Hazard of their Liberty or +their Lives. The Church of <i>Rome</i> has fit Tools for every Work and every +Purpose; and no other Power upon Earth has such a Number of Creatures +to serve it, nor such a Fund to reward them when they do. That the +Protestant Interest lost Ground soon after it was well establish'd, +and is still declining more and more every Day, is undeniable. To one +<i>Roman Catholick</i>, that is converted to the Reform'd Religion, Ten +Protestants turn Papists, among the highest Quality as well as the +Vulgar. What can be the Reason of this Change? What is it that this +Evil ought to be imputed to?</p> + +<p>Hor. Either the Church of <i>Rome</i> is grown more vigilant and mindful of +her Cause since the Reformation, than She was in <i>Luther's</i> Days, or the +Protestants are become more negligent and careless of theirs.</p> + +<p>Cleo. I believe both to be true, but especially the latter; for if the +Maxims, that were most instrumental in bringing about the Reformation, +had been continued, they certainly would have prevented, at least in a +great Measure, not only this Evil, but likewise another, which is +worse, I mean the Growth of Irreligion and Impiety: Nay, I don't +question but the same Maxims, if they were to be tried again would +have that Effect still.</p> + +<p>Hor. This is a fine Secret, and what, I dare say, the Clergy would be +glad to know. Pray, which are those Maxims.</p> + +<p>Cleo. The Sanctity of Manners and exemplary Lives of the Reformers, +their Application and unwearied Diligence in their Calling; their Zeal +for Religion, and Disregard of Wealth and Worldly Enjoyments, either +real or counterfeited, for that God only knows.</p> + +<p>Hor. I did not expect this. The Bench of Bishops won't thank you for +your Prescription: They would call it an Attempt to cure the Patients +by blistering the Physicians.</p> + +<p>Cleo. Those who would call it so, must be strange Protestant Divines.</p> + +<p>Hor. I am sure, that some, if not most of them, would think the Remedy +worse than the Disease.</p> + +<p>Cleo. Yet there is none equal to it, no Remedy so effectual, either to +cure us of those Evils, and put an entire Stop to, or to hinder and +obstruct the Encrease as well of Atheism and Prophaneness, as of +Popery and Superstition. And I defy all the Powers of Priestcraft to +name such another, a practicable Remedy, of which there is any +Probability, that it would go down or could be made use of in a +clear-sighted Age, and among a knowing People, that have a Sense of +Liberty, and refuse to be Priest-rid. It is amazing, that so many fine +Writers among the Clergy, so many Men of Parts and Erudition should +seem very earnestly to enquire into the Causes of Libertinism and +Infidelity, and never think on their own Conduct.</p> + +<p>Hor. But they'll tell you, that you make the Doctrine of the Gospel +stricter than it really is; and I think so too; and that you take +several Things literally, that ought to be figuratively understood.</p> + +<p>Cleo. When Words are plain and intelligible, and what is meant by them +in a literal sense is agreeable to the Tenour and the whole Scope of +the Book in which we meet with those Words, it is reasonable to think, +that they ought to be literally understood. But if, notwithstanding +this, there are others, who are of Opinion, that these Words are to be +taken in a figurative Sense, and this figurative Sense is more forced +than the literal, and likewise clashing with the Doctrine and the +Design of the Book, we have great Reason not to side with their +Opinion: But if it appears moreover, that those who contend for the +forced, figurative Sense, should be Gainers by it, if their Opinion +prevail'd, and it would bring them Profit, Honour, Pleasure, or Ease, +then we ought to suspect them to be partial, and the figurative Sense +is to be rejected.</p> + +<p>Hor. I don't know what to make of you to Day. You have shewn the <i>Roman +Catholick</i> Religion to be a bare-faced Imposture; and at the same Time +you seem to blame the <i>Protestants</i> for having left it.</p> + +<p>Cleo. I am very consistent with my Self. I have laid open to you the +Politicks, Penetration and Worldly Wisdom of the Church of <i>Rome</i>, and +the Want of them in the Reformers, who exposed the Frauds of their +Adversaries, without considering the Hardships and Difficulties, which +such a Discovery would entail upon their Successors. When they parted +with their Power, and gave up their Infallibility, they should have +foreseen the necessary Consequences of the Honesty and Candour. A +Reform'd Church, that will own she may err, must prepare for Heresies +and Schisms, look upon them as unavoidable, and never be angry with +those who dissent from her. They ought likewise to have known, that no +Divines, who will preach the Gospel in its Purity, and teach Nothing +but Apostolick Truths without Craft or Deceit, will ever be believ'd +long, if they appeal to Men's Reason, unless they will likewise lead, +or at least endeavour or seem to lead Apostolick Lives. In all Sects +and Schisms it has always been and will ever be observed, that the +Founders of them either are, or pretend to be Men of Piety and good +Lives; but as there never was a Principle of Morality that Men have +set out from, so strict yet, that in Tract of Time Human Nature has +not got the better of it, so the Successors of those Founders always +become more remiss by Degrees, and look out for Ways and Means to +render the Practice of their Doctrine, or the Exercise of their +Function, more comfortable and commodious: And all Persuasions have +ever lost Ground, and been sunk in their Reputation in proportion, as +the Teachers of them have relax'd their Manners. No Doctrine ever +prevail'd or got any Advantage over the establish'd Religion in any +Country, that was not accompanied with a real Austerity of Life, or a +Pretence at least to a stricter Morality, and greater Forbearance, +than was generally to be seen in the National Church, at the Time in +which the Doctrine was advanced. These are eternal Truths, that must +flow from the Fabrick, the very Essence of Human Nature. Therefore the +Clergy may write and preach as they please: They may have all the +Skill and Learning that Mortals can be possess'd of, and all the +assistance into the Bargain, that the secular Power can give them in a +free Nation, they will never be able long to keep up their Credit with +a mixed Multitude, if no Show is made of Self-denial, and they will +totally neglect those Means, without which that Credit was never +acquired.</p> + + + + +<h2>The Third Dialogue Between <i>Horatio</i> and <i>Cleomenes</i>.</h2> + +<p>Horatio. Tho' it is but Two Days ago that I troubled you almost a +whole Afternoon, I am come again to spend the Remainder of this, and +sup with you, if you are at Leisure.</p> + +<p>Cleo. This is exceeding kind. I am no Ways engaged; and you give me a +vast Deal of Pleasure.</p> + +<p>Hor. The more I have thought and reflected on what you said of Honour +last <i>Tuesday</i>, the more I have perceiv'd and felt the Truth of it in +Spight of my Teeth. But I shall never dare to speak of so wretched an +Origin.</p> + +<p>Cleo. The Beginning of all Things relating to Human Affairs was ever +small and mean: Man himself was made of a Lump of Earth. Why should we +be ashamed of this? What could be meaner than the Origin of Ancient +<i>Rome</i>? Yet her own Historians, proud as they were, scrupled not to +mention it, after she was arrived at the Height of her Glory, and +become a Goddess, <i>Dea Roma</i>, to whom Divine Honours were paid +throughout the Empire, and a stately Temple was erected within her own +Walls.</p> + +<p>Hor. I have often wonder'd at that <i>Dea Roma</i>, and her Statues +resembling those of <i>Pallas</i>. What could they pretend her Divinity to +consist in?</p> + +<p>Cleo. In her vast Power, which every Freeman had the Privilege to +imagine, he had a Share in.</p> + +<p>Hor. What a <i>Bizar</i>, what a monstrous Humour must it have been, that +could make a wife People suppose that to be a Goddess, which they knew +to be a City!</p> + +<p>Cleo. Nothing in the Universe, but the Pride of the Citizens. But I +don't think, that the Humour, which you seem to be so much astonish'd +at, is altogether worn off yet. In Poetry, Painting and Sculpture, you +see Rivers, Towns, and Countries continue to be represented under the +Images of Men and Women as much as ever. Look upon the Marble Figures +about the Pedestal of Queen <i>Anne's</i> Statue at St. <i>Paul's</i>.</p> + +<p>Hor. But No body is so silly as to worship them.</p> + +<p>Cleo. Not in outward Shew, because it is out of Fashion; but the +inward Veneration, which is paid by many to the Things represented by +those Images, is the very same as it was formerly, and owing to the +same Cause.</p> + +<p>Hor. In what Part of the World is it, that you have observed this?</p> + +<p>Cleo. In <i>Christendom</i>; Here. If you was to hear a vain Man, that is a +considerable Inhabitant of any large Capital, when he is speaking on +the Part and in Behalf of his City, <i>London</i> for example, <i>Paris</i> or +<i>Amsterdam</i>, you would find the Honour, the high Esteem, and the +Deference, which in his Opinion are due to it, far superiour to any, +that are now paid to Mortal Creatures.</p> + +<p>Hor. I believe there is a great Deal in what you say.</p> + +<p>Cleo. It is worth your Observation, what I am going to mention. +Wherever you see great Power and Authority lodged in a considerable +Number of Men, mind the profound Respect and Submission, each Member +pays to the whole, and you'll find, that there is great Plenty, +throughout the World, of what you said, two Days ago, was +inconceivable to you.</p> + +<p>Hor. What is that, pray?</p> + +<p>Cleo. Idols, that are their own Worshipers, and sincerely adore +themselves.</p> + +<p>Hor. I don't know but there may be, in your Way of construing Things: +But I came with a Design to discourse with you on another Subject. +When you said in our last Conversation, that <i>a peaceful Disposition +and Humility were not Qualities more promising in the Day of Battle, +than a contrite Heart and a broken Spirit are Preparatives for +Fighting</i>, I could not help agreeing with your Sentiments; yet it is a +common Notion, even among Men of very good Sense, that the best +Christians make the best Soldiers.</p> + +<p>Cleo. I verily believe, that there are no better Soldiers, than there +are among the Christians; and I believe the same of Painters; but I am +well assured, that the best in either Calling are often far from being +the best Christians. The Doctrine of <i>Christ</i> does not teach Men to +Fight, any more than it does to Paint. That <i>Englishmen</i> fight well is +not owing to their Christianity. The Fear of Shame is able to make +most Men brave. Soldiers are made by Discipline. To make them proud of +their Profession, and inspire them with the Love of Glory, are the +surest Arts to make them valiant: Religion has Nothing to do with it. +The <i>Alcoran</i> bids its Followers fight and propagate their Faith by Arms +and Violence; nay, it promises Paradise to All, who die in Battle +against Infidels; yet, you see, how often the <i>Turks</i> have turn'd Tail +to the <i>Germans</i>, when the latter have been inferiour in Number.</p> + +<p>Hor. Yet Men never fight with greater Obstinacy than in Religious +Wars. If it had not been taken for granted, that Men were animated to +Battle by Preaching, <i>Butler</i> would never have call'd the Pulpit, <i>Drum +Ecclesiastick</i>.</p> + +<p>Cleo. That Clergymen may be made Use of as Incendiaries, and by +perverting the Duties of their Function, set Men together by the Ears, +is very true; but no Man was ever made to fight by having the Gospel +preach'd to him. From what I have said of Self-liking and Human +Nature, the Reason is manifest, why among People, that are indifferent +to one another, it is a difficult Task to make a Man sincerely love +his Neighbour, at the same Time, that it is the easiest Thing in the +World to make him hate his Neighbour with all his Heart. It is +impossible that Two distinct Persons or Things should be the same; +therefore they must all differ in Something.</p> + +<p>Hor. Cannot Two Things be so exactly alike, that they shall differ in +Nothing?</p> + +<p>Cleo. No: For if they are Two, they must differ in Situation, East and +West, the Right and the Left; and there is Nothing so small, so +innocent, or so insignificant, that Individuals of our Species can +differ in, but Self-liking may make a Handle of it for Quarrelling. +This close Attachment and Partiality of every Man to himself, the very +Word, Difference, points at, and upbraids us with: For tho' literally +it is only a Term, to express that Things are not the same; yet, in +its figurative Sense, Difference between Men signifies Disagreement in +Opinions, and Want of Concord. For not only different Nations, but +different Cities in the same Kingdom, different Wards, different +Parishes, different Families, different Persons, tho' they are Twins, +or the best Friends in the World, are all in a fair Way of +Quarrelling, whenever the Difference, that is between them, be that +what it will, comes to be look'd into and discuss'd; if both act with +Sincerity, and each Party will speak from the Bottom of their Hearts.</p> + +<p>Hor. Self is never forgot; and I believe, that many love their Country +very sincerely for the Sake of One.</p> + +<p>Cleo. Nay, what is all the World to the meanest Beggar, if he is not +to be consider'd as a Part of it?</p> + +<p>Hor. This is a little too openly inculcated at Church; and I have +often wonder'd, how a Parson, preaching before a few Clowns in a +pitiful Village, should, after he has named all the great People in +the Nation, pray God to bless more <i>especially</i> the Congregation there +assembled; and this at the same Time that the King and the Royal +Family are at Prayers likewise; and the House of Lords at one Church, +and the House of Commons at another. I think it is an impudent Thing +for a Parcel of Country Boobies to desire to be serv'd first, or +better, than so many Hundred Congregations, that are superiour to them +in Number and Knowledge, as well as Wealth and Quality.</p> + +<p>Cleo. Men always join most heartily in Petitions, in which they +manifestly have a Share; and that the <i>Especially</i>, you find Fault with +was put in from that Consideration, I believe No body denies.</p> + +<p>Hor. But there seems to be a low Artifice, a crafty Design, by which +the Compilers of those Prayers, knowingly made People lay a Stress +upon a Thing, in which there is no Reality. When I hear a Man pray for +Blessings on All, especially the Congregation where I am present, it +pleases me well enough, and the Word <i>Especially</i>, has its Effect upon +me whilst I think no further; but when I consider, that the same Words +are said to every audience of the same Church throughout the Kingdom, +I plainly find that I was pleas'd with Nothing.</p> + +<p>Cleo. Suppose I should own, that it was a Contrivance of those, who +composed the Prayers, to raise Devotion, and that this Contrivance had +been the Effect of a thorough Knowledge of Human Nature; where would +be the Harm, since No body can be injured by it? But to return to our +Subject. If Difference in the least Things is capable of raising +Anger, there is no Doubt, but it will do it most in Things that are +very material, and of the highest Concern: And that Religion in all +Countries is an Affair of the greatest Concern, is taken for granted +by all good Men, and seldom denied by the bad. This is the Reason, +that in Religious Wars Men are more inveterate, and commit more +Cruelties, than when they fight upon other Account. Here the worst and +most vicious Men have fine Opportunities of gratifying their natural +Malice and Rancour of Heart, without being blamed for it; and placing +a Merit in doing Mischief. Therefore we see, that those, who are most +neglectful of their Duty, and act most contrary to the Dictates of +their Religion, are so often the most zealous in fighting for it. +There are other Things that help, and all contribute, to make +Religious Wars the most bloody. Men are commonly sure of Nothing so +much, as they are of the Truth of the Religion they profess; so that +in all Religious Quarrels, Every body is satisfied that he has Justice +on his Side: This must make Man obstinate. The Multitude in all +Countries ascribe to the Deities they worship the same Passions which +they feel themselves; and knowing how well pleas'd they are with Every +body that is on their Side, and will take their Part, they expect +their Reward from Heaven, which they seem to defend; and on that Score +they think with Delight on the Losses and Calamities which they make +others suffer; whether <i>Churchmen</i> fight with <i>Presbyterians</i>, <i>Papists</i> +with <i>Protestants</i>, or <i>Mahometans</i> with <i>Christians</i> of any Sort. Those who +are of Opinion, that the best <i>Christians</i> make the best Soldiers, have +commonly their Eyes on the Civil Wars both in <i>France</i> and in + <i>England</i>.</p> + +<p>Hor. And if you compare the Prince of <i>Conde's</i> Army with that of the +League there, or <i>Cromwell's</i> Troops with the King's Forces here, the +<i>Whigs</i> will tell you, that in either Nation you may meet with +sufficient Proofs, to confirm the Opinion you speak of.</p> + +<p>Cleo. I have Nothing to do with <i>Whigs</i> or <i>Tories</i>; but let us narrowly +look into this Affair, and examine it impartially. Religion was +brought into the Quarrel, you know, in both Kingdoms, and the Cases +between the Adversaries here and there were much the same. The +<i>Huguenots</i> and <i>Roundheads</i> on the one Side said, that they had Nothing +so much at Heart as Religion; that the National Worship was Idolatry; +that Christianity required no outward Shew of Altars or Vestments, but +the Sacrifice of the Heart to be seen in Men's Lives; that God was to +be serv'd with greater Strictness, than was observed by the National +Clergy; that they fought his Cause, and did not question, but by his +Help to obtain the Victory. The <i>Leaguers</i> and <i>Cavaliers</i> said on the +other Side, that Lay-men, especially Soldiers, where improper Judges +in Matters of Religion; that themselves were honest Men, loyal +Subjects, who fought for the establish'd Church, their King and +Country; and as to their Adversaries, that they were under a Parcel of +Hypocritical Rascals, that under the Mask of Sanctity carried on an +open Rebellion, and had no other Design than to dethrone the King, and +get the Government into their own Clutches. Let us see the Consequence +that would naturally follow from this Difference. The First, to +support their Cause, would think it necessary not to be too glaringly +inconsistent with themselves; therefore they would display somewhat +more of Devotion, and by praying often, and perhaps singing of Psalms, +make a greater Shew of Religion, than is commonly seen in Armies. +Should the Chief of such Troops, and the great Men under him, who are +most likely to get by the Quarrel, be more circumspect in their +Actions, and attend Divine Worship oftner than is usual for Persons of +Quality, their Example would influence the inferiour Officers, and +these would take Care, that the Soldiers should comply, whether they +would or not. If this was well perform'd on one Side, it is very +natural to suppose, that the other, knowing the first to be no better +Men than themselves, and believing them to be Hypocrites, would not +only be offended at their Behaviour, but likewise, in Opposition to +their Enemies, be more neglectful of Religious Duties, than well +disciplin'd Armies generally are, and the Soldiers allow'd to be more +dissolute in their Lives than is usual. By this Means the Contrast +between two such Armies, would be very conspicuous. A good Politician +may add to, or take from the Principle of Honour, what Virtue or +Qualifications he pleases; and a skillful General, who can guard his +own Actions, and will be at some Trouble in Self-denial where he may +be observed, may model an Army as he thinks fit. All Superiors, in +Camps as well as Courts, will ever serve for Patterns to their +Inferiours; and should Officers unanimously resolve to render Swearing +unfashionable, and in good Earnest set about this Task, by Example as +well as Precept and Discipline, it would not be difficult to manage +Soldiers in such a Manner, that in less than Half a Year not an Oath +should be heard among them. If there were Two Armies in the Same +Country, and of the same Nation, in one of which the Soldiers should +curse and swear, as much as is commonly done among all loose, and +ill-bred People, and in the other the Men should have been cured of +that bad Custom, it is incredible what Reputation of being Good and +Religious, those, who would only forbear Swearing, would gain beyond +their Adversaries, tho' they were equally guilty with them of Whoring, +Drinking, Gaming, and every other Vice except that one. Therefore if +one General, to please and keep in with a Party, should think it his +Interest that his Troops should make a greater Appearance of +Godliness, than is commonly observed among Military Men; and another, +to please a contrary Party, should take it to be his Interest to act +as contrary as it was possible to what his Enemies did, and endeavour +to be the Reverse of them, the Difference would be prodigious.</p> + +<p>Hor. Then if in one Army they were Valiant, the General of the other +would endeavour to make his Men Cowards.</p> + +<p>Cleo. They would differ in every Thing that Soldiers can differ in: +The Observance of the Point of Honour and Hatred to their Enemies are +inseparable from their Calling; therefore resenting of Affronts among +themselves, and cruel Usage to their Enemies, were not more banish'd +from the Armies of the <i>Huguenots</i> and <i>Roundheads,</i> than they were from +those of the <i>Leaguers</i> and <i>Cavaliers.</i></p> + +<p>Hor. The true Reason of the Difference, in the Lives and Morals of the +Soldiers, between the King's Forces and the Rebels, was the Difference +of their Circumstances, and the Care that was taken of them. The +Parliament's Army was regularly provided for, and always able to pay +for what they had. But the others, who were most commonly in Want, +were forced to live upon the Country, and take their Provisions where +they could get them; and this will make all Troops more dissolute and +disorderly, than is consistent with the Service, tho' they had the +best Officers in the World.</p> + +<p>Cleo. The Misfortune you speak of, and which the King's Army labour'd +under, must every where be a great Hinderance to Discipline; and I +verily believe, that his Soldiers suffer'd very much in their Morals +on Account of it; but I am persuaded, that the Contrariety of +Principles, which I hinted at, was an Addition to that Misfortune, and +made it worse; for that the <i>Cavaliers</i> laughed at the <i>Roundheads</i> for +their praying so long and so often, and the great Shew they made of +Devotion, is certain; and there is always a Pleasure in appearing to +be the Reverse of what we ridicule in our Enemies. But whatever was +then, or might at any other Time, be the true Reason of the Difference +in the Shew of Piety and Goodness between two such Armies, let us see +the Consequence of it, and the Effect it would naturally have on the +sober Party. All Multitudes are superstitious; and among great +Numbers, there are always Men prone to Enthusiasm; and if the +Pretenders to Godliness had skilful Divines (as no doubt, they would +have) that knew, how to extol the Goodness and Piety of the General +and the Soldiers, declaim against the Wickedness and reprobate Lives +of the Enemies, and remonstrate to their Hearers, how God must love +the first, and, from his known Attributes, hate the latter, it would +in all Probability produce every Thing we read of in the Armies of the +Prince of <i>Conde</i> and the Parliament. Some Colonels would preach, and +some Soldiers would learn Prayers and Scraps of Psalms by Heart, and +many of them would grow more circumspect in indulging their Vices, +than is common to Men of their Function. This latter would make the +Men more governable, and consequently better Troops, and all together +would make a great Noise. Besides, Mankind are so given to flatter +themselves, that they'll believe any Thing, that is said in their +Praise; and should, in any Regiment of such an Army, the Chaplain +display his Eloquence before a Battle, exhort the Men to Bravery, +speak in Commendation of the Zeal and Piety of the Officers and the +Troops in general, and find out some particular Reason, why God should +love and have Regard for that Regiment beyond any other, it might have +a very good Effect upon the most Wicked, as well as the better Sort. +And if this Chaplain, from what he knew of them, should pathetically +encourage them, and promise them the Victory, Enthusiasm is so +catching, that a Fellow, who lay with a Whore over Night, and was +drunk the Day before, if he saw his Comrades moved, might be +transported with Joy and Eagerness to fight, and be stupid enough to +think, that he had a Share in God's Favour. The <i>Greek</i> and <i>Roman</i> +Histories abound with Instances of the immense Use that may be made in +War of Superstition well turn'd: The grossest, if skilfully managed, +may make the fearful, undaunted, and the loosest Livers exert +themselves to the utmost of their Power, from a firm Belief, that +Heaven is on their Side. That Superstition has had this Effect upon +Men of almost every Persuasion, as well as Heathen Idolaters, is +certain; but he must be a notable Divine, that can expect the same +from the Doctrine of <i>Christ</i>, faithfully deliver'd, and preach'd in its +Purity. It is possible therefore that any Number of Troops may, by +crafty Declamations and other Arts, be made Zealots and Enthusiasts, +that shall fight and pray, sing Psalms one Hour, and demolish an +Hospital the next; but you'll as soon meet with an Army of Generals or +of Emperours, as you will with, I won't say an Army, but a Regiment, +or even a Company of good Christians among Military Men. There never +were better Troops, or Men that behaved with greater Gallantry and +Chearfulness, than we had in the two last Wars; Officers as well as +common Soldiers; but I would as soon believe, that it was Witchcraft +that made them brave, as that it was their Religion.</p> + +<p>Hor. Yet I have often heard it from experienc'd Officers, that the +most virtuous, the soberest, and the most civiliz'd Fellows made the +best Soldiers, and were those whom they could most depend upon.</p> + +<p>Cleo. I heartily believe that to be true for the Generality; for I +know, that by Virtuous, you don't mean much more than tolerably +Honest, such as are not given to wrong or decieve Any body; or else +among the Officers themselves, you know, that very Few of them are +possess'd of many Christian Virtues, or would be fond of the +Character. Do but consider what is required of a Soldier. There are +Three Things which the officers are chiefly afraid of in their Men: +The First is, that they may desert, which is so much Money lost: The +Second, that they may rob or steal, and so come to be hang'd: The +Third is, that they may be sick, and consequently incapable of doing +Duty. Any middling Honest secures them entirely as to the two First; +and, without Doubt, the less vicious; that is, the more sober and +temperate the Men are, the more likely they are to preserve their +Health. As for the Rest, Military Men are easy <i>Casuists</i> for the +Generality, and are used to give, as well as take, large Grains of +Allowance. A Soldier, who minds his Business, is seldom reproved for +taking any Pleasure he can come at, without being complain'd of: And +if he be brave, and understands his Exercise, takes Care always to be +sober when he is upon Duty, pays a profound Respect to his Officers, +as well as a strict Obedience to their Commands, watches their Eyes, +and flies at a Nod, he can never fail of being beloved. And if +moreover he keeps himself clean, and his Hair powder'd, is neat in his +Cloaths, and takes Care not to be pox'd; let him do what he pleases +for the Rest, he'll be counted a very valuable Fellow. A Man may do +all this without Christianity, as well as he can do it without having +an Estate. There are Thousands that are less circumspect and not half +so well accomplish'd, who yet are well esteem'd in that Station. And +as I have allow'd on the one Hand, that the soberest and the civiliz'd +Fellows make the best Soldiers, and are, generally speaking, the most +to be depended upon in an Army, so it is undeniable on the other, +that, if not the major, at least a very considerable Part of our best +Troops, that had the greatest Share in the Victories we obtain'd, was +made up of loose and immoral, if not debauch'd and wicked Fellows. +Nay, I insist upon it, that Jayl-birds, Rogues, who had been guilty of +the worst of Crimes, and some that had been saved from the Gallows to +recruit our Forces, did on many Occasions both in <i>Spain</i>, and <i>Flanders</i>, +fight with as much Intrepidity, and were as indefatigable, as the most +Virtuous amongst them. Nor was this any Thing strange or unexpected; +or else the recruiting Officers ought to have been punish'd, for +lifting and giving the Money of the Publick to Men, of whom there was +no Probability that they could be made Soldiers. But to make it +evident, how little the Religion and Morality of a Soldier are minded +by his Superiours, and what great Care is taken to keep up and +cultivate his Pride ——.</p> + +<p>Hor. That latter I have seen enough of in the <i>Fable</i> of the <i>Bees</i>. You +would speak about the Cloaths and Accoutrements.</p> + +<p>Cleo. I wave them; tho' there it is likewise very conspicuous. I only +desire you to compare the Things he is indulg'd in, and which, if he +pleases, he may brag of, with what he is taught to be ashamed of, the +grand Offence, which, if once committed, is never to be pardon'd. If +he has but Courage, and knows how to please his Officers, he may get +drunk Two or Three Times a Week, have a fresh Whore every Day, and +swear an Oath at every Word he speaks, little or no Notice shall be +taken of him to his Dishonour; and, if he be good humour'd, and +forbears stealing among his Comrades, he'll be counted a very honest +Fellow. But if, what <i>Christ</i> and his Apostles would have justify'd him +in and exhorted him to do, he takes a Slap in the Face, or any other +gross Affront before Company, without resenting it, tho' from his +intimate Friend, it cannot be endured; and tho' he was the soberest, +and the most chaste, the most discreet, tractable and best temper'd +Man in the World, his Business is done. No body will serve with a +noted Coward; nay, it would be an Affront to desire it of Gentlemen +Soldiers, who wear the King's Cloth; and the Officers are forc'd to +turn him out of the Regiment. Those who are unacquainted with Military +Affairs and Chaplains of Regiments, would not imagine, what a small +Portion of Virtue and Forbearance a Soldier stands in Need of, to have +the Reputation of a good Religious Man among those he converses with. +Clergymen, that are employ'd in Armies, are seldom rigid <i>Casuists</i>; and +Few of them are Saints themselves. If a Soldier seems to be less fond +of strong Liquors than others generally are; if he is seldom heard to +swear; if he is cautious in Love-Affairs, and not openly vicious that +Way; if he is not known to Steal or Pilfer, he'll be stiled a very +honest, sober Fellow. But if, moreover, such a one should behave with +Decency at Devine Service, and seem now and then to be attentive to +what is spoken; if ever he had been seen with a Book in his Hand, +either open or shut; if he was respectful to the Clergy, and zealous +against those, who are not of the same Religion which he professes to +be of, he would be call'd a very Religious Man; and half a Dozen of +them in a Regiment would, in a little Time, procure a mighty Character +to the whole, and great Honour to the Chaplain.</p> + +<p>Hor. I dare say, that on some Occasions he would take the Liberty from +it to brag, that there were no better Christians in the World, than a +great many were, whom he had under his Care.</p> + +<p>Cleo. Considering how Things are often magnify'd without Regard to +Truth or Merit, and what Advantages some Men will take, right or +wrong, to advance as well as maintain the Cause they get by; it is not +improbable, that three or four score thousand Men, that were kept in +good Discipline, tho' they were all taken at Random from the lowest +and idlest of the Vulgar, might be stiled an Army of good Christians, +if they had a Chaplain to every Regiment, and but Two or Three such +orderly Soldiers, as I have describ'd, in every Thousand: And I am +persuaded, that the sect or Religion, which they pretended to follow +and profess, would, by the Help of able and active Divines, acquire +more Credit and Reputation from those Few, than all the Loosness, +Debauchery and gross Vices of the Rest would ever be able to take away +from them.</p> + +<p>Hor. But from what you have said, I should think, that the Gospel must +do Hurt among fighting Men. As such they must be animated by another +Spirit, and can receive no Benefit from the Doctrine of Peace. What +Occasion is there for Divines in an Army?</p> + +<p>Cleo. I have hinted to you several Times, that in the Management of +Human Creatures, the Fear of an invincible Cause, which they are all +born with, was always to be consulted; and that no Multitudes can ever +be govern'd, so as to be made useful to any one Purpose, if those, who +attempt to rule over them, should neglect to take Notice of, or but +any Ways seem to slight the Principle of that Fear. The worst of Men +are often as much influenc'd by it as the best; or else Highwaymen and +House-breakers would not swear Fidelity to one another. God is call'd +upon as a Witness to the mutual Promises of the greatest Miscreants, +that they will persevere in their Crimes and Villanies, and to the +last Drop of their Blood be unalterably Wicked. This, you know, has +been done in Massacres, the blackest Treasons, and the most horrid +Conspiracies; tho' the Persons concern'd in them, perhaps, gave other +Names to their Undertakings. By this we may see, what absurd Notions +Men may have of the Deity, who undoubtedly believe his Existence: For +how flagitious soever Men are, none can be deem'd <i>Atheists</i> but those, +who pretend to have absolutely conquer'd, or never been influenced by +the Fear of an invisible Cause, that over-rules Human Affairs; and +what I say now has been and ever will be true in all Countries, and in +all Ages, let the Religion or Worship of the People be what they will.</p> + +<p>Hor. It is better to have no Religion, than to worship the Devil.</p> + +<p>Cleo. In what Respect is it better?</p> + +<p>Hor. It is not so great an Affront to the Deity not to believe his +Existence, as it is to believe him to be the most Cruel and the most +Malicious Being that can be imagin'd.</p> + +<p>Cleo. That is a subtle Argument, seldom made Use of but by +Unbelievers.</p> + +<p>Hor. Don't you think, that many Believers have been worse Men, than +some <i>Atheists</i>?</p> + +<p>Cleo. As to Morality, there have been good and bad Men of all Sects +and all Persuasions; but before we know any Thing of Men's Lives, +Nothing can be worse in the Civil Society, than an Atheist, <i>caeteris +paribus</i>. For it would be ridiculous to say, that it is less safe to +trust to a Man's Principle, of whom we have some Reason to hope, that +he may be with-held by the Fear of Something, than it is to trust to +one who absolutely denies, that he is withheld by the Fear of any +Thing. The old <i>Mexicans</i> worship'd <i>Vitzliputzli</i>, at the same Time that +they own'd his Malice, and execrated his Cruelty; yet it is highly +probable, that some of them were deterr'd from Perjury for Fear of +being punish'd by <i>Vitzliputzli;</i> who would have been guilty of it, if +they had not been afraid of any Thing at all.</p> + +<p>Hor. Then not to have believed the Existence of that chimerical +Monster was Atheism in <i>Mexico</i>.</p> + +<p>Cleo. It certainly was among People that knew of no other invisible +Cause.</p> + +<p>Hor. But why should I wonder at the <i>Mexicans</i>? There are Christians +enough, of whom, to judge from their Sentiments and Behaviour, it is +hard to determine, which it is they are more afraid of, God or the +Devil.</p> + +<p>Cleo. I don't question, but among the Vulgar, more Persons have been +deterr'd from doing Evil, by what they had heard of the Torments of +Hell, than have been made virtuous by what had been told them of the +Joys of Heaven, tho' both had been represented to them as equally +infinite and unutterable.</p> + +<p>Hor. But to return to my Question. When I ask'd what Occasion there +was for Divines in an Army, I was not ignorant of the Necessity there +is of having Religion and Priests of some Sort or other, to humour as +well as awe the Multitude; but I wanted to know the Mystery, and be +let into the Secret, by which the Doctrine of Peace is made +serviceable to the carrying on of War; for that Preachers of the +Gospel have not only exhorted Men to Battle, but likewise that they +have done it effectually; and that Soldiers have been inspired with +Courage, and made to fight with Obstinacy by their Sermons, the +History of almost every Country can witness.</p> + +<p>Cleo. A little Accuracy will set us to Rights. That what you say has +been, and is often done by Sermons and Preachers, both Protestant and +Popish, is certainly true. But I deny, that ever it was once done by a +Preacher of the Gospel.</p> + +<p>Hor. I don't understand your Distinction. Are not all Christian +Divines call'd Preachers, as well as Ministers of the Gospel?</p> + +<p>Cleo. But many People are call'd, what, strictly speaking, they are +not. The Reason I have for what I say is, that there is Nothing +contain'd in the Gospel, that can have the least Tendency to promote +or justify War or Discord, Foreign or Domestic, Publick or Private; +nor is there any the least Expression to be found in it, from which it +is possible to excite or set People on to quarrel with, do Hurt to, or +any ways offend one another, on any Account whatever.</p> + +<p>Hor. But this encreases the mystery, and makes the facts less +intelligible.</p> + +<p>Cleo. I will unfold it to you. As all Priests have ever maintain'd, +that they were the Interpreters of the will of the deity they +pretended to serve, and had an undoubted Right of construing and +explaining the Doctrine and the Meaning of the Religion they taught +and presided over: As, I say, all priests have ever maintain'd this, +so the Christian Clergy, as soon as they took it in their Heads to be +priests likewise, claim'd the same Privilege; and finding several +things, which they had a Mind to, denied them in the Gospel; and that +many Conveniencies, which all other Priests had ever, not only been +fond of, but likewise enjoy'd, were in express words forbid, and +absolutely prohibited in the <i>New Testament</i>, they had recourse to the +<i>Old</i>, and providently took Care from thence to supply the Deficiency of +the <i>New</i>.</p> + +<p>Hor. So, when they had no settled Revenue or Pomp of Dress from the +Gospel, they took up with the Tithes and Sacerdotal Ornaments of the +<i>Levites</i>, and borrow'd from the <i>Jewish</i> Priests and Prophets every Thing +that was worth having.</p> + +<p>Cleo. This would open too large a Field, and therefore I would look +into the Clergy's Behaviour no farther, than as it relates to Armies +and military Men, and take Notice, that whenever Pillage or shedding +of Blood are to be justified or encouraged by a Sermon, or Men are to +be exhorted to Battle, to the Sacking of a City or the Devastation of +a Country, by a pathetick Discourse, the Text is always taken from the +<i>Old Testament</i>; which is an inexhaustible Fund for Declamation on +almost every Subject and every Occasion: And there is no worldly End, +which the most ambitious Man, or the most cruel Tyrant can have to +serve, but from some Part or other of that Book a Divine of middling +Capacity may find out a proper Text to harangue upon, that shall +answer the Purpose. But to make it evident, that Divines may be useful +to all Fighting Men, without preaching of the Gospel, we need but to +consider, that among all the Wars and Dissentions, which Christians +have had with one another on innumerable Accounts, there never was a +Cause yet, so unreasonable or absurd, so unjust or openly wicked, if +it had an army to back it, that has not found Christian Divines, or at +least such as stiled themselves so, who have espoused and call'd it +Righteous. No rebellion was ever so unnatural, nor Tyranny so cruel, +but if there were men who would fight for it, there were Priests who +would pray for it, and loudly maintain, that it was the Cause of God. +Nothing is more necessary to an Army, than to have this latter +strenously insisted upon, and skilfully unculcated to the soldiers. No +body fights heartily, who believes himself to be in the wrong, and +that God is against him, Whereas a firm persuasion of the Contrary, +inspires Men with Courage and Intrepidity; it furnishes them with +arguments to justify the Malice of their Hearts, and the implacable +Hatred they bear their Enemies; it confirms them in the ill opinion +they have of them, and makes them confident of victory; <i>si +Deus pro nobis quis contra nos?</i> In all wars it is an everlasting +Maxim in Politicks, that whenever Religion can be brought into the +Quarrel, it ought never to be neglected, and that how small soever the +Difference may be between the contending Parties, the Divines on each +Side, ought to magnify and make the most of it; for Nothing is more +comfortable to Men, than the Thought, that their Enemies are likewise +the Enemies of God.</p> + +<p>Hor. But to make Soldiers laborious as well as governable, would it +not be useful to exhort them to Virtue, and a close Attachment to the +Principle of Honour?</p> + +<p>Cleo. The principle of Honour is never forgot; and as to Virtue, what +is required of them is Fortitude, and to do as they are bid. And if +you'll consider what Pains are taken to make them ashamed of Cowardice +above all other Vices; and how prompt, as well as severe, the +Punishment for Disobedience is in the least Trifles among Soldiers, +beyond what it is any where else; if, I say, you'll consider these +Things on the one Hand, and on the other the great Latitude that is +given them as to Morals, in what has no Regard to the Service, you'll +find, that for the First, Divines are not wanted, and that for the +other they can do but little Good. However Morality is often preach'd +to them, and even the Gospel at seasonable Times, when they are in +Winter Quarters, or in an idle summer, when there is no Enemy near, +and the Troops perhaps are encamped in a Country, where no Hostilities +should be committed. But when they are to enter upon Action, to +besiege a large Town, or ravage a rich Country, it would be very +impertinent to talk to them of Christian Virtues; doing as they would +be done by; loving their enemies, and extending their Charity to all +Mankind. When the Foe is at Hand, the Men have Skirmishes with him +every Day, and perhaps a main battle is expected; then the mask is +flung off; not a Word of the Gospel, nor of Meekness or Humility; and +all Thoughts of Christianity are laid aside entirely. The men are +prais'd and buoy'd up in the high value they have for themselves: +their Officers call them Gentlemen and Fellow-Soldiers; Generals pull +off their Hats to them; and no Artifice is neglected that can flatter +their Pride, or inspire them with the Love of Glory. The Clergy +themselves take Care at such Times, not to mention to them their Sins, +or any Thing that is melancholy or disheartning: On the Contrary, they +speak chearfully to them, encourage and assure them of God's Favour. +They take Pains to justify, and endeavour to encrease the Animosities +and Aversion, which those under their Care have against their Enemies, +whom to blacken and render odious, they leave no Art untried, no Stone +unturn'd; and no Calumny can be more malicious, no Story more +incredible, nor Falsity more notorious, than have been made Use of +knowingly for that Purpose by Christian Divines, both <i>Protestants</i>, and +<i>Papists</i>.</p> + +<p>Hor. I don't use to be an Advocate for Bigots of any sort, much less +for Fanaticks, whom I hate; but facts are stubborn things. It is +impossible to reflect on the sharp and bloody Engagements in the +Rebellion, and the Devotion of <i>Cromwell</i>'s army, without being +convinced, that there must have been Men at that Time, that were both +Valiant and Religious. It is certain, that the Rebels fought well, and +that they had more Days of Fasting and Humiliation, than ever were +known among any other Soldiers.</p> + +<p>Cleo. That there was a greater Appearance of Religion among them, than +ever was among any other regular Troops, I allow; but that none of it +could proceed from a Principle of Christianity is demonstrable.</p> + +<p>Hor. They had Men of unquestionable Honour among them; and some of +them must have been sincere.</p> + +<p>Cleo. A great many, I verily believe, were sincere; but let us look +into this Affair a little more narrowly. What do you think of the +General? Do you think, that <i>Cromwell</i> was a good Christian and a pious +Man, who had Nothing so much at Heart as Religion and Liberty, and, +void of Selfishness, had devoted himself to procure Happiness Eternal +as well as Temporal to the People of <i>England</i>? Or that he was a vile +wicked Hypocrite, who, under the Cloak of Sanctity, broke through all +Human and Divine Laws to aggrandize himself, and sacrifis'd every +Thing to his own Ambition, and the Interest of his Family?</p> + +<p>Hor. There is no Doubt, but all impartial Men must believe the latter. +But then he understood Mankind very well; his very Enemies, that were +his Contemporaries, allow'd him to be a Man of great Parts. If he had +had the the same Opinion of Christianity, which you have, and the +Unfitness of it to make Men quarrel and fight with Obstinacy, he would +never have made Use of it among his Soldiers.</p> + +<p>Cleo. And it is clear as the sun, that he never did.</p> + +<p>Hor. That his pretences to religion were no more than Hypocrisy, I +have allow'd; but it does not appear, that he desired others to be +Hypocrites too: On the Contrary, he took Pains, or at least made Use +of all possible Means to promote Christianity among his Men, and make +them sincerely Religious.</p> + +<p>Cleo. You will never distinguish between Christianity, that is, the +Doctrine of Christ, and the Interpretations, that are made of it by +Clergymen; tho' I have often shew'd you the great Difference there is +between them. <i>Cromwell</i> was a Man of admirable good Sense, and +thoroughly well acquainted with Human Nature; he knew the mighty Force +of Enthusiasm, and made Use of it accordingly. As to Strictness of +Religion and the Love of Liberty, they had all along been the darling +Pretences of the party he engaged in. The complaints of the <i>Puritans</i> +against Episcopacy, and that the Church of <i>England</i> was not +sufficiently reformed, began in Queen <i>Elizabeth's</i> Time, and were very +near as old as the Reformation itself. The people's Murmurings and +Struggles for Liberty were of some Standing, when King <i>Charles</i> the +First came to the Throne: The Jealousies, which Parliaments had of the +Regal Power and Prerogative, had been openly shewn in his Father's +Reign, and, throughout the Course of it, been troublesome to his +Ministers. That the Clergy of the Church of <i>England</i> had enjoin'd +Things, and taught what they had no Warrant for from the Gospel, and +that King <i>James</i> the First, as well as his Son, who succeeded him, laid +Claim to a more absolute Power, than was consistent with the +privileges of Parliament and the Constitution, in undeniable. Religion +then and Liberty, being two topicks, that Abundance was to be said +upon in those Days, became the Subject and Foundation of the Quarrels +between the King and Parliament, that afterwards broke out into a +Civil War.</p> + +<p>Hor. I was not born in <i>China</i> or <i>Lapland</i>: there is not a Boy of Twelve +Years old, that is ignorant of the Causes of that Civil War.</p> + +<p>Cleo. I don't question your Knowledge; but only mention these Things, +that from the Nature of the Dissentions, and the mischiefs that ensued +upon them, we might see the Impossibility, that either Party should +have acted from a Principle of Christianity. I shall now endeavor to +demonstrate to you Two Things; the First is, that Clergymen, by a +small Deviation from the Gospel, may so egregiously impose upon their +Hearers, as to make even sincere Men act quite contrary to the +Precepts of it, at the same Time that those subtle Declaimers shall +seem to be full of Zeal, and to have the highest Value for +Christianity. The Other is, that in a well disciplin'd Army, Acts of +Devotion, and an outward Shew of Religion may do vast Service for the +obtaining of Victory, tho' the General who appointed and order'd them, +was an <i>Atheist</i>; the greatest part of the Clergy, who perform'd and +assisted in them, were Hypocrites, and the Generality of the Men were +wicked Livers. As to the First, I call a Man sincere in his Religion, +who believes the Bible to be the Word of God, and acknowledging the +Difficulty he finds in obeying the Dictates of the Gospel, wishes with +all his heart, that he could practice the self-denial that is required +in it; and is sorry, that he has not the Power to govern and subdue +his stubborn Passions so well as he could wish. If to such a one, a +Clergyman should preach the Strictness of Morality, and the Necessity +of Repentance, that are taught in the Gospel, and moreover inculcate +to him, that as to Divine Worship the Ceremonial was abrogated; that +what was required of us, was the Sacrifice of the Heart and the +Conquest over our darling Lusts; and that in short the Religious +Duties of a Christian were summ'd up in loving God as his Neighbour; +this Doctrine being every Way agreeable to that of <i>Christ,</i> a sincere +man, who had read the <i>New Testament</i>, would easily give Ear to a +Divine, who should preach it to him; and it is highly probable, that +in Matters of Conscience, and every Thing relating to his Deportment, +he should be glad of his Counsel. Suppose now, that there was another +Clergyman in the same city, who likewise pretending to preach the +Gospel, should, on the one Hand, represent the Doctrine of it as very +indulging to Human Nature, and the Practice of it easily comply'd +with, and, on the other, lay a great Stress on the Honour to be paid +to his own Person, and the Performances of a Set of Ceremonies, no +where mention'd in the Gospel; it is not likely, that our sincere Man +should approve of his Sermons; but if this Second Divine should +moreover call them Enemies to God, who should refuse to comply with +every Part of these Ceremonies, and give the Name of Hypocrite to +Every body, who should assert, that the Gospel required stricter +Morality than what he taught; if he should sollicite the Magistrate to +have all Persons punish'd, who were not of his Opinion; and if, by +his Instigation, our sincere Man should actually be persecuted and +plagued by his Fellow-Subjects; to judge from what we know of Human +Nature, such Usage would fill the sincere Man with Indignation, and +raise his Anger against all those, who were the Occasion of his +Sufferings. Let us suppose like-wise, that this Man, besides his +Sincerity, had Temper and Goodness enough to consider, that, tho' he +had been unjustly dealt with, and was highly provok'd, yet his +Religion taught and commanded him not to resent Injuries, but to +forgive his Enemies, and to Love them that hated him; it is reasonable +to think, that this Clashing between Nature and Principle would +perplex him, and himself stand in Need of good Advice, what to do in +this Dilemma. If in this Case, the Clergyman, who first preached to +him the Purity of the Christian Religion, and the Severity of its +Morals, and whom he often went to hear, should persist in the same +Sentiments; and, continuing to recommend to him the Doctrine of Peace, +make Use of all the Arguments, which the Gospel could furnish him +with, either to warn him against Anger and all sinful Passions, Malice +of Heart, Hatred and Resentment; or to exhort him to Fortitude in +Afflictions, Heroick Patience in Sufferings, and on all Emergencies an +entire Resignation to the Will of God; If, I say, the Clergyman I +mention'd should do this, whatever might be the Success he did it +with, he would have acted the good Shepherd, and his Sermons could +never be made a Handle of for War or Rebellion. But if instead of it, +he should seem to approve of the other's Anger, and, to justify it, +enter into the Merits of the Cause; if he should endeavour to +demonstrate, that all Ceremonies of Human Invention were +superstitious, and that Kneeling down, where there were Pictures and +Sculpture, was a manifest Token of Idolatry; if after this, by an easy +Transition, he should go over to the <i>Old Testament</i>, expatiate on the +Second Commandment, and produce several Instances of God's Vengeance +on Idolaters, and the utter Destruction, that had often been brought +upon them by God's own People, fighting under his Banner, and acting +by his special Commission; If a Preacher should do this, and have +Mischief in his Heart, it would not be difficult for him insensibly to +mislead his Hearers, extinguish their Charity, and, working upon the +Passions, make a sincere Man, who had really been ill treated, mistake +in his own Breast the Spirit of Revenge for Religious Zeal, and, to +maintain the Truth of the Gospel, act directly contrary to the +Precepts of it. And the more regular the Life was of such a Divine, +and the greater the Austerity of his Manners, the fitter Instrument +would he be to sow Sedition, enflame an Audience, and make Tools of +them for the Ambitious.</p> + +<p>Hor. The First you have made out beyond my Expectations; but it has +been at the Expence of your Revolution-Principles; I hope you'll never +take them up again.</p> + +<p>Cleo. I hope I shall have no Occasion for it: but what I have advanced +has Nothing to do with the Controversy you point at. The illegal Sway +of Magistrates is not to be justified from the Gospel, any more than +the Resistance of the People. Where Two Parties quarrel, and open +Animosities are to be seen on both Sides, it is ridiculous for either +to appeal to the Gospel. The Right, which Princes have to enjoy their +Prerogative, is not more divine, than that which Subjects have to +enjoy their Privileges; and if Tyrants will think themselves more +justifiable before God than Rebels, they ought first to be satisfied, +that Oppression is less heinous in his Sight than Revenge.</p> + +<p>Hor. But No body owns himself to be a Tyrant.</p> + +<p>Cleo. Nor did ever any Malecontents own themselves to be Rebels.</p> + +<p>Hor. I can't give this up, and must talk with you about it another +Time. But now I long to hear you demonstrate the Second of your +Assertions, and make that as evident to me, as you have done the +First.</p> + +<p>Cleo. I'll endeavour it, if you'll give me Leave, and can have but +Patience to hear me, for you'll stand in Need of it.</p> + +<p>Hor. You are to prove, that Acts of Devotion, and an outward Shew of +Religion, may make an Army Victorious, tho' the General was an +<i>Atheist</i>, the Clergy were Hypocrites, and the Generality of the Men +wicked Livers.</p> + +<p>Cleo. A little more Accuracy, if you please. I said, that they might +do vast Service for the obtaining of Victory; the Service I mean, +consists in rousing the Courage of the Men, and throwing them into an +Enthusiasm, that shall dissipate their Fears, and make them despise +the greatest Dangers. There is no greater Art to make Men fight with +Obstinacy, than to make them trust to, and rely with Confidence on the +Assistance of the invisible Cause, they Fear.</p> + +<p>Hor. But how can wicked Men be made to do this? What Reasons can they +be furnish'd with, to hope for the Assistance of Heaven?</p> + +<p>Cleo. If you can assure Men of the Justice of their Cause, and render +that evident and unquestionable, the Business is done, and their own +Wickedness will be no Obstacle to it. Therefore this, you see, is the +Grand Point, which Priests have ever labour'd to gain among Fighting +Men in all Countries and in all Ages. How immensely soever they have +differ'd from one another in Religion and Worship, in this they have +all agreed. We were speaking, you know, of <i>Cromwell's</i> Army; do but +recollect what you have heard and read of those Times, and you'll +find, that the Notions and Sentiments, that were industriously +instill'd into the minds of the soldiers, had a manifest tendency to +obtain this end, and that all their preaching and praying were made +serviceable to the same purpose. The <i>Credenda</i>, which the whole army, +and every individual were imbued with, even by the most moderate of +their preachers, were generally these: that the King gave ear to his +evil counsellours; that he was govern'd by his Queen, who was a rank +Papist, bigotted to her own superstition; that all his ministers were +wicked men, who endeavour'd to subvert the constitution, and aim'd at +nothing more than to render him absolute, that by his arbitrary power +they might be skreen'd from justice, and the resentment of an injured +nation: that the bishops were in the same interest; that, tho' they +had abjured the Pope's supremacy, and found fault with the luxury of +the court of <i>Rome</i>, they wanted as much to lord it over the laity +themselves, and were as fond of worldly honour, power, and authority, +of pomp and splendour, and a distinguish'd manner of living, as any +Popish prelates: that the worship of the church of <i>England</i> was above +half Popery; that most of the clergy were idle drones, who lived upon +the Fat of the Land, and perverted the End of their Function: That by +this Means Religion it self was neglected, and, instead of it, Rights +and Ceremonies were obstinately insisted upon, that were notoriousy +borrow'd from the Heathen and Jewish Priests. That preaching +Non-resistance was justifying Tyranny, and could have no other Meaning +than to encourage Princes to be wicked, and tie the Peoples Hands, +whilst they should have their Throats cut: That in Pursuance of this +Doctrine, He, who should have been the Guardian of their Laws, had +already trampled upon them and broken his Coronation-Oath, and, +instead of being a Father to his People, had openly proclaim'd himself +their Enemy, invited, a Foreign Force into the Land, and was now +actually making War against the Parliament, the undoubted +Representatives of the Nation. Whilst these Things were said of the +Adverse Party, their own was extoll'd to the Skies; and loud Encomiums +were made on the Patriotism of their Superiours, the Sanctity and +Disinterestedness as well as Wisdom and Capacity of those Asserters of +Liberty, who had rescued them from Bondage. Sometimes they spoke of +the Care, that was taken of Religion, and a Pains-taking Ministry, +that preach'd not themselves but <i>Christ</i>, and, by their Example as well +as Precept, taught the Purity of the Gospel, and the strict Morality +that is contain'd in it, without Superstition or Allowances to please +Sinners: At others, they represented to their Hearers the exemplary +Lives of the Generals, the Sobriety of the Soldiers, and the Goodness +and Piety, as well as Zeal and Heroism of the whole Army.</p> + +<p>Hor. But what is all this to what you was to prove? I want to know the +vast Service an outward Shew of Religion can be of to wicked Men, for +the obtaining of Victory: When shall I see that?</p> + +<p>Cleo. Presently; but you must give me Leave to prove it my own Way. In +what I have said hitherto, I have only laid before you the Artifice, +which Every body knows was made Use of by the <i>Roundheads</i> haranguing +their own Troops, to render the <i>Cavaliers</i> and the King's Cause odious +and detestable to them on the one Hand, and to make them, on the +other, have an high Opinion of their own, and firmly believe, that God +could not but favour it. Now let us call to Mind the Situation of +Affairs in the Times I speak of, and the Politicks of those, who +opposed the King, and then consider, what a crafty designing General +ought to have done to make the most of the Conjuncture he lived in, +and the Zeal and Spirit that were then reigning among the Party he was +engaged in; if he had Nothing at Heart, but to advance, <i>per fas aut +nefas</i>, his own worldly Interest and his own Glory: In the First Place, +it would never have been believed that the <i>Presbyters</i> were in Earnest, +who found Fault with and rail'd at the Luxury and loose Morals, as +well as Laziness of the National Clergy, if they had not been more +diligent in their Calling, and led stricter Lives themselves. This +therefore was complied with, and the dissenting Clergy took vast Pains +in Praying and Preaching without Book for Hours together, and +practis'd much greater Self-denial, at least to outward Appearance, +than their Adversaries. The Laity of the same Side, to compass their +End, were obliged to follow the Example of their Teachers in Severity +of Manners, and Pretences to Religion: Accordingly they did, at least +well enough, you see, to acquire the Name of the Sober Party.</p> + +<p>Hor. Then you must think, that they had none but Hypocrites among +them.</p> + +<p>Cleo. Indeed I don't; but I believe, that most of the Ring-leaders who +began the quarrel with the King had Temporal Advantages in View, or +other private Ends to serve, that had no Relation either to the +Service of God or the Welfare of the People; and yet I believe +likewise, that many sincere and well-meaning Men were drawn into their +Measures. When a Reformation of Manners is once set on Foot, and +strict Morality is well spoken of, and countenanc'd by the better Sort +of People, the very Fashion will make Proselytes to Virtue. Swearing +and not Swearing in Conversation depend upon Mode and Custom. Nothing +is more reasonable, than Temperance and Honesty to Men that consult +their Health and their Interest; where Men are not debarr'd from +Marriage, Chastity is easily comply'd with, and prevents a Thousand +Mischiefs. There is Nothing more universal than the Love of Liberty; +and there is Something engaging in the Sound of the Words. The Love of +one's Country is natural and very bad Men may feel it as warm about +them, as very good Men; and it is a Principle, which a Man may as +sincerely act from, who Fights against his King, as he who Fights for +him. But these sincere and well-meaning People, that can pray and +fight, sing Psalms and do Mischief with a good Conscience, may in many +Respects be Morally good, and yet want most of the Virtues, that are +peculiar to Christianity, and, if the Gospel speaks Truth, necessary +to Salvation. A Man may be continent and likewise never drink to +Excess, and yet be haughty and insupportable in his Carriage, a +litigious Neighbour, an unnatural Father, and a barbarous Husband. He +may be just in his Dealings, and wrong No body in his Property, yet he +may be full of Envy, take Delight in Slander, be revengeful in his +Heart, and never known to have forgiven an Injury. He may abstain from +Cursing and all idle as well as prophane Swearing, and at the same +Time be uncharitable and wish Evil to all, that are not of his +Opinion; nay, he may mortally hate, and take Pleasure in persecuting +and doing Mischief to, all those who differ from him in Religion.</p> + +<p>Hor. I see plainly now, how Men may be sincere in their Religion, and +by Art be made to act quite contrary to the Precepts of it: And your +Manner of accounting for this, does not only render the Sober Party +less odious, than the Orthodox have represented them; but there is +likewise greater Probability in it, than there is in what they +generally say of them: For that an Army of a great many Thousand Men +should consist of None but Hypocrites, who yet should fight well, is +an inconceivable Thing. But what is it you would say of the General?</p> + +<p>Cleo. I would shew you, how an obscure Man, of an active Spirit and +boundless Ambition, might raise himself among such a Set of People to +the higher Post; and having once got the Supreme Command of the Army, +what Method, and what Arts it is most probable he would make Use of to +model such Troops to his Purpose, and make them serviceable to the +Advancement of his own Greatness.</p> + +<p>Hor. But remember he must be an <i>Atheist</i>.</p> + +<p>Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, +he shall have no Religion or Conscience; fear neither God nor Devil, +and not believe either a Providence in this World, or any Thing that +is said of another: But he must be a great Genius, daring to the +highest Degree, indefatigable, supple to his Interest, and ready as +well as capable to act any Part, and put on any Disguise, that shall +be required to serve or promote it. Every brisk, forward Man, who +pretends to an extraordinary Zeal for his Party, and the Cause he is +engaged in, and who shews Eagerness for Action, and behaves with +Intrepidity in Danger, cannot remain long unknown, where Men have +frequent Opportunities of signalizing themselves. But if he be +likewise a Man of Sense, who understands his Business, and has Conduct +as well as Courage, he can't fail of Preferment in an Army, where the +Interest of the common Cause is taken Care of. If he serves among +<i>Puritans</i>, who pretend to a stricter Morality, and to be more religious +than their Neighbours, and himself is an artful Man, as soon as he is +taken Notice of, he'll fall in with the Cant in Fashion, talk of Grace +and Regeneration, counterfeit Piety, and seem to be sincerely Devout. +If he can do this well, put on a sanctify'd Face, and abstain from +being openly vicious, it is incredible what Lustre it will add to the +Rest of his Qualifications, in such a Conjuncture: And if moreover he +is a Man of Address, and can get the Reputation of being disinterested +and a Soldier's Friend, in a short Time he'll become the Darling of +the Army; and it would hardly be safe long to deny him any Post, he +can reasonably pretend to. In all Wars, where the contending Parties +are in good Earnest, and the Animosities between them run high, +Campaigns are always active, and many brave Men must fall on both +Sides; and where there should be much Room for Advancement, it is +highly probable, that such a Man as I have describ'd, if at his first +setting out he was Captain of Horse, and had raised an entire Troop at +his own Charge, should in a few Years come to be a General Officer, +and of great Weight in all Councils and Debates. Being thus far +preferr'd, if he would make the most of his Talents, he might be of +infinite Service to his Party. An aspiring Man, whose grand Aim was to +thrive by Hypocrisy, would study the Scripture, learn the Languages of +it, and occasionally mix it with his Discourse. He would cajole the +Clergy of his Party, and often do good Offices to those of them that +were most popular. A Man of his Parts would preach <i>ex tempore</i> himself, +and get the Knack of Praying for as many Hours as there should be +Occasion. Whoever is well skill'd in these Exercises may counterfeit +Enthusiasm when he pleases, and pretend on some Emergencies to receive +Directions from God himself; and that he is manifestly influenc'd by +his Spirit. A General Officer, who has once got this Reputation, may +carry almost any Thing; for Few that are wise will venture to oppose +what such a Man, pretending to have sought the Lord, declares to be +his Opinion. Whatever Victories might be obtain'd, and in all +Successes under his Command, a skilful Hypocrite would make a Shew of +Modesty, refuse to hear the Praises that are his due, and seem with +great Humility to give all the Glory to God only; not forgetting, at +the same Time, to flatter the Pride of his Troops, highly to commend +and magnify, first the Goodness and Bravery of the Soldiers, and then +the Care and Vigilance of the Officers under him. To be well serv'd, +he would reward Merit, punish and discountenance Vice, always speak +well and magnificently of Virtue, and seem to be just himself. But as +to Christianity it self, he would not suffer any Thing to be taught of +it, that could interfere with the Principle of Honour, or any of the +Artifices to keep up the Ill Will, and Hatred which military Men are +to be inspired with against their Enemies. The Christian Duties, which +he would chiefly take Care of and see perform'd, would be outward Acts +of Devotion, and that Part of Religion which is easily comply'd with, +and yet taken Notice of by all the World; such as frequent Prayers, +long and pathetick Sermons, singing of Psalms, and the keeping of the +Sabbath with great Strictness; all which Men may assist at and employ +themselves in, tho' their Hearts are otherwise engag'd. It is certain, +that a Man of vast Parts and superlative Ambition might, by the Divine +Permission, perform, take Care of, and compass all this, tho' he was +an <i>Atheist</i>; and that he might live and die with the Reputation of a +Saint, if he was but circumspect and wise enough to conceal himself so +entirely well, that no Penetration or Watchfulness of Mortals could +ever discover his real Sentiments. There is no Atchievement to be +expected from Soldiers, which they would not perform for such a +General; and his Name would be sufficient to fill the greatest +Profligate in an Army with a Religious Enthusiasm, if he disbelieved +not an invisible Cause.</p> + +<p>Hor. There lies the Difficulty; it is that which I cannot comprehend.</p> + +<p>Cleo. Wickedness, I have hinted to you before, is no Bar to +Superstition; and a great Profligate may at the same Time be a silly +Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense +and Virtue could not be influenc'd or affected by. It is easily +imagin'd, that in such an Army, under such a General as I have been +speaking of, the Men would be kept under strict Discipline; and that +they would not only be compell'd, whether they would or not, to assist +at all their Exercises of outward Devotion and Publick Worship; but +likewise that the loosest Livers among them should be obliged to be +more cautious and circumspect in their Behaviour, than Soldiers +generally are. Now suppose a Man so wicked, that, tho' he has no Doubt +of Future State, the Belief of Rewards and Punishments in another +World made no impression upon him; but that he indulged every vicious +Inclination as far as he dared, lay with every Woman that would let +him, and got drunk as often as he could get an Opportunity to do it; +one that would stick at Nothing, rob or steal, kill a Man that should +anger him, if he was not with-held by the Law, and the Fear of +Temporal Punishment: Suppose likewise, that this was one of the lowest +Mob, who being in Want, and too lazy to work, should lift himself in +some Regiment or other of this Army. There is no Doubt, but this Man +would be forc'd immediately to have a greater Guard upon his Actions, +and reform, at least outwardly, more than would suit with his +Inclinations, and therefore it is not unlikely, that, what Duties +soever he might comply with, and whatever Appearance he might make +among the Rest, in his Heart he should remain the same he was before. +Yet notwithstanding all this, in a little Time he might make a very +good Soldier. I can easily conceive, how the Wearing of a Sword and +Regimental Cloaths, and always conversing with resolute and well +disciplin'd Men, among whom Arms and Gallantry are in the highest +Esteem, might so far encrease a wicked Fellow's Pride, that he should +wish to be brave, and in a few Months think Nothing more really +dreadful, than to be thought a Coward. The Fear of Shame may act as +powerfully upon bad Men, as it can upon good; and the Wickedness of +his Heart would not hinder him from having a good Opinion of himself, +and the Cause he served; nor yet from hating his Enemies or taking +Delight in destroying, plundering, and doing all Manner of Mischief.</p> + +<p>Hor. But having no Regard to Godliness or Religion, it is impossible, +that he should be influenc'd or affected by the Prayers or other +Exercises of Devotion, which he might assist at and which, in all +Probability, he would never come near, unless he was compell'd to it.</p> + +<p>Cleo. I don't suppose, that he would be influenced or affected by them +at all himself; but he might easily believe, that others were. I take +it for granted, that in such an Army there might have been Abundance +of well-meaning Men, that were really honest, and sincere in their +Religion, tho' they had been misled in what concern'd the Duties of +it. From the Behaviour of these, and the Imitation of others, from the +Exemplary Lives, which our Reprobate should see among them, and the +establish'd Reputation of so many Men of Honour, he would have all the +Reason in the World to think, that at least the greatest Part of them +were in good Earnest; that they relied upon God; and that the fervent +Zeal, with which they seem'd to implore his assistance, was real and +unfeign'd. All wicked Men are not inflexible; and there are great +Sinners, whom this Consideration would move to the quick; and tho' +perhaps it would not be of Force enough to reclaim them, there are +many, who, by means of it, would be made to relent, and wish that they +were better. But I don't want this help; and we'll suppose our +Profligate such a stubborn Wretch, and so obstinately vicious, that +the most moving Discourses, and the most fervent Prayers, tho' he is +forc'd to assist at them, have not the least Power to make him reflect +either on his Sins or his Duty; and that notwithstanding what he hears +and sees of others, his Heart remains as bad as ever, and himself as +immoral as he dares to be for Fear of his Officers. We'll suppose, I +say, all this; but as it is taken for granted, that he believes the +World to be govern'd by Providence ——.</p> + +<p>Hor. But why should that be taken for granted, of a fellow so +thoroughly wicked?</p> + +<p>Cleo. Because it is included in his Belief of a Future State, which, +in his Character, I supposed him not to doubt of.</p> + +<p>Hor. I know it; but what Reason had you to suppose this at First, in a +Man who never gave any Signs, nor ever did insinuate, for ought you +know, that he had such a Belief?</p> + +<p>Cleo. Because he never gave any Signs to the contrary; and in a +Christian Country, I suppose all Men to believe the Existence of a God +and a Future State, who, by speaking or writing, never declared, that +they did not. Wickedness consisting in an unreasonable Gratification +of every Passion that comes uppermost, it is so far from implying +Unbelief, or what is call'd Atheism, that it rather excludes it. +Because the Fear of an invisible Cause is as much a Passion in our +Nature, as the Fear of Death. I have hinted to you before, that great +Cowards, whilst they are in Health and Safety, may live many Years +without discovering the least Symptom of the Fear of Death, so as to +be visibly affected by it; but that this is no Sign, that they have it +not, is evident when they are in Danger. It is the same with the Fear +of an invisible Cause; the one is as much born with us as the other, +and to conquer either, is more difficult than is easily imagin'd. The +Fear of an invisible Cause is universal, how widely soever men may +differ in the worship of it; and it was never observed among a +Multitude, that the worst were more backward than the best in +believing whatever from their Infancy they had heard concerning this +invisible Cause; how absurd or shocking soever that might have been. +The most Wicked are often the most Superstitious, and as ready as any +to believe Witchcraft, consult Fortune-tellers, and make Use of +Charms. And tho' among the most brutish Part of the Mob, we should +meet with Some, that neither pray nor pay Worship to any Thing, laugh +at Things sacred, and openly disclaim all Religion, we could have no +Reason to think, even from these, that they acted from Principles of +Infidelity, when from their Behaviour and many of their Actions, it +should be manifest, that they apprehended Something or other, that +could do them Good or Hurt, and yet is invisible. But as to the vilest +Reprobates among the Vulgar, from their very Curses and the most +prophane of their Oaths and Imprecations, it is plain, that they are +Believers.</p> + +<p>Hor. That's far fetch'd.</p> + +<p>Cleo. I don't think so. Can a Man with himself damn'd, without +supposing, that there is such a Thing as Damnation. Believe me, +<i>Horatio</i>, there are no <i>Atheists</i> among the Common People: You never knew +any of them entirely free from Superstition, which always implies +Belief: and whoever lays any Stress upon Predictions, upon good or bad +Omens; or does but think, that some Things are lucky and others +unlucky, must believe, that there is an over-ruling Power, which +meddles with, and interferes in Human Affairs.</p> + +<p>Hor. I must yield this to you, I think.</p> + +<p>Cleo. If then our wicked, obdurate Soldier believes, that there is a +God, and that the World is govern'd by Providence, it is impossible, +when Two Armies are to engage, but he must think, that it is very +material, and a Thing of the highest Importance, which of them God +will be pleas'd to favour, and wish with all his Heart, that Heaven +would be of his Side. Now, if he knows that the Troops, he serves +among, have gain'd several Advantages over their Enemies, and that he +has been an Eye-witness of this himself, he must necessarily think, +that God has a greater Regard to them, than he has to those that are +beaten by them. It is certain, that a Man, who is strongly persuaded +of this, will be more undaunted, and with the Same Degree of Skill, +Malice and Strength, fight better than he could do, if he believ'd the +Contrary. It is evident then, that the most abandon'd Rascal in a +Christian Army may be made a valuable Man on the Score of Fighting, as +soon as he can be persuaded, that God takes his Part, tho' he never +made any further Reflection: But it is inconceivable, that a Man +should firmly believe what I have said without reflecting one Time or +other on what might be the Cause of this particular Favour, this +visible Assistance of Heaven; and if ever he did, could he help +thinking on the Preaching and Praying, which he was daily present at; +and would he not be forced from all the Circumstances to believe, that +those Things were acceptable to God; and conclude upon the whole, that +those Religious Exercises were a proper Means to obtain God's +Friendship? Would he not be very much confirm'd in this Opinion, if he +saw or but heard of credible People, that, in the Enemy's Army, the +men were more cold and remiss in their Worship, or at least, that they +made a less outward Shew of Devotion, which is all that he should be +able to judge by?</p> + +<p>Hor. But why should you think, that such an abandon'd, obdurate +Fellow, as you have supposed him to be, should ever trouble his Head +with the Difference in Worship between one Army and another, or ever +think at all on any Thing relating to Devotion?</p> + +<p>Cleo. Because it would be impossible for him to help it. I have not +supposed, that he was either Deaf or Blind: The Things I named, and +which I imagin'd he would be forc'd to believe, would be run in his +Ears, and repeated to him over and over from every Quarter: The +Soldiers would be full of them; the Officers would talk of them. He +would be present at the solemn Thanksgivings, they paid to Heaven. The +Preachers would often be loud in commending the Godliness as well as +Bravery of the Army, and roar out the Praises of their General, that +sanctify'd Vessel, whom they would call a <i>Gideon</i>, a <i>Joshua</i>, a <i>Moses</i>, +that glorious Instrument, which God had raised and made Use of to +rescue his Church from Idolatry and Superstition, and his Saints from +Tyranny and Oppression. They would exclaim against the Wickedness and +Immorality of their Enemies, inveigh against Lawn-Sleeves and +Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, +the Priests of <i>Baal</i>, and assure their Hearers, that the Lord hated the +<i>Cavaliers</i>; that they were an Abomination to him, and that he would +certainly deliver them into the Hands of his chosen People. When a Man +is obliged to hear all this, and sees moreover the Spirit and Alacrity +that is raised in his Comrades after a moving extemporary Prayer, the +real Enthusiasm the Men are thrown into by the Singing of a Psalm, and +the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to +be Faithful and Sincere, as well as Resolute and Daring. When Man, I +say, such a one as I have describ'd, should be forc'd to hear and see +all this, it would hardly be possible for him, not to believe, in the +first Place, that God actually assisted this Army; and in the Second, +that the Means, by which that Assistance was procured, were the +Strictness of the Discipline and the Religious Duties, that were +observed in it; tho' he himself should never Join in the one, or +Submit to the other, but against his Will, and with the utmost +Reluctancy. I am persuaded, that such an Opinion, well rivetted in a +Man, would, in such an Army as I am speaking of, be of vast Use to him +in all Adventures and Expeditions of War; and that, if he was fit at +all to be made a soldier, it would in the Day of Battle inspire him +with a Confidence and Undauntedness, which the same man could never +have acquired, <i>Cęaelig;teris Paribus</i>, if he had served among other troops, +where Divine Worship had been little insisted upon, or but slightly +perform'd. And if this be true, I have proved to you, that Acts of +Devotion, and an outward Shew of Religion, may be serviceable to the +greatest Profligate for the obtaining of Victory, tho' the General +should be an <i>Atheist</i>, most of the Clergy Hypocrites, and the greatest +Part of the Army wicked Men.</p> + +<p>Hor. I can see very well the Possibility, that a few Profligates, +among a great many others, that were not so, might be kept in Awe by +strict Discipline, and that Acts of Devotion might be serviceable even +to those, who were present at them against their Wills. But this +Possibility is only built upon a Supposition, that the Rest of the +Army should be better disposed: For if the Generality of them were not +in Earnest, you could have no outward Shew of Religion; and the Things +which you say the obdurate wretch should be forced to hear and see, +could have no Existence. No Preaching or Praying can be moving to +those, that are harden'd and inattentive; and no Man can be thrown +into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal +and Joy in any Part of Divine Worship, unless they give Heed to it, +and are really Devout.</p> + +<p>Cleo. I am glad you start this Objection; for it puts me in Mind of +Something, that will serve to illustrate this whole Matter, and which, +if you had not mention'd this, I should have had no Opportunity to +speak of. I took for granted, you know, that in the Quarrel between +King and the People, there had been many honest well meaning Men, +among the Sober Party, that by Artifice were drawn into the Measures +of cunning Hypocrites, who, under specious Pretences, carried on the +Rebellion with no other View than their own Advantage. But if you +recollect what I said then, you'll find, that many of those honest +well-meaning Men might have been very bad Christians. A Man may be a +fair Dealer, and wish well to his Country, and yet be very wicked in +many other Respects. But whatever Vices he may be guilty of, if he +believes the Scriptures without Reserve, is sorry for his Sins, and +sometimes really afraid, that he shall be punish'd for them in another +World, he is certainly sincere in his Religion, tho' he never mends. +Some of the most wicked in the World have been great Believers. +Consider all the Money, that has been given to pray Souls out of +Purgatory, and who they were, that left the greatest Legacies to the +Church. The Generality of Mankind believe what they were taught in +their Youth, let that be what it will, and there is no Superstition so +gross or absurd, nor any Thing so improbable or contradictory in any +Religion, but Men may be sincere in the Belief of it. What I say all +this for is to shew you, that an honest well-meaning Man may believe +the Bible and be Sincere in his Religion, when he is yet very remote +from being a good Christian. What I understand then by Sincere is +evident: Now give me Leave to tell you what I mean by Wicked, and to +put you in Mind of what I have said of it already; <i>viz</i> that I gave +that Name to those, <i>who indulge their Passions as they come uppermost, +without Regard to the Good or Hurt, which the Gratification of their +Appetites may do to the Society</i>. But all wicked Men are not equally +neglectful of Religious Duties, nor equally inflexible; and you won't +meet with one in a Hundred so stubborn and averse to all Sense of +Divine Worship, as I have supposed our Profligate to be. My Reason for +drawing so bad a Character, was to convince you, that, if an outward +Shew of Religion could be made serviceable to the most stubborn +Reprobate, it could never fail of having a good Effect upon all +others, that should be more relenting, and assist at it with less +Reluctancy. Few Men are wicked for Want of good Will to be better: The +greatest Villains have Remorses; and hardly any of them are so bad, +that the Fear of an invisible Cause and future Punishment should never +make any Impression upon them; if not in Health, at least in Sickness. +If we look narrowly into the Sentiments, as well as Actions even of +those that persist in evil Courses for many Years, and spend their +whole Lives in Debaucheries, we shall hardly ever find, that it is +because they are obstinately bent to be Wicked; but because they want +either the Power to govern their Passions, or else the Resolution to +set about it; that they have often wish'd, that they could lead better +Lives; that they hope, God will forgive them; and that Several Times +they have fix'd a Time for their Repentance, but that always Something +or other interven'd, that has hinder'd them, till at last they died +without having ever met with the Opportunity they wish'd for. Such Men +as these perhaps would never go to Prayers, or to hear a Sermon as +long as they lived, if they could help it: But most of them, if they +were forc'd to it, would behave very well, and actually receive +Benefit from being there; especially in Armies, where Nothing being +less wanted than contrite Hearts and broken Spirits, Nothing is +mention'd that is mortifying, or would depress the Mind; and if ever +any thing melancholy is slightly touch'd upon, it is done with great +Art, and only to make a Contrast with something reviving, that is +immediately to follow, which will flatter their Pride, and make them +highly delighted with themselves. All Exhortations to Battle should be +chearful and pleasing. What is required of the Men, is, that they +should Fight undauntedly and obstinately. Therefore all Arts are made +use of to raise and keep up their Spirits on the one Hand, and their +Hatred to their Enemies on the other. To dissipate their Fears, they +are assured of the Justice and Goodness of their Cause, that God +himself is engaged, and his Honour concern'd in it; and that +therefore, if they can but shew Zeal enough for him, and are not +wanting to themselves, they need not doubt of the Victory.</p> + +<p>Hor. It is amazing, that Believers, who are so conscious of their own +Wickedness, should be so easily persuaded, that God would do any Thing +in their Favour.</p> + +<p>Cleo. The great Propensity we have in our Nature to flatter our +selves, makes us easy Casuists in our own Concerns. Every body knows, +that God is merciful, and that all Men are Sinners. The Thought of +this has often been a great Comfort to very bad Livers, especially if +they could remember, that ever they wish'd to be better; which, among +Believers, there is not One in a Hundred, but can. This good +Disposition of Mind a wicked Man may make a notable Construction of, +and magnify the Merit of it, till the Reflection of it is sufficient +to make his Conscience easy, and he absolves himself without the +Trouble of Repentance. I can easily conceive, how one of the Vulgar, +no better qualify'd, may assist at Publick Worship with Satisfaction, +and even Pleasure; if Preaching and Praying are managed in the Manner +I have hinted at: And it is not difficult to imagine, how by a little +paultry Eloquence, and Violence of Gestures, a Man in this Situation +may be hurried away from his Reason, and have his Passions so artfully +play'd upon; that feeling himself thoroughly moved, he shall mistake +the Malice of his Heart, and perhaps the Resentment of a great Wound +received, for the Love of God and Zeal for Religion. There is another +Class of wicked Men, that I have not touch'd upon yet; and of which +there would always be great Numbers among such Troops as we have been +speaking of, <i>viz.</i> Soldiers of the Sober Party, where Swearing, +Prophaneness, and all open Immorality are actually punish'd; where a +grave Deportment and strict Behaviour are encouraged, and where +Scripture-Language and Pretences to Holiness are in Fashion; in an +Army of which the General is firmly believed to be a Saint, and acts +his part to Admiration.</p> + +<p>Hor. It is reasonable to think, I own, that in such an Army, to one +sincere Man, there would always be three or four Hypocrites; for these +I suppose are the Class you mean.</p> + +<p>Cleo. They are so. And considering, that, to save Appearances, +Hypocrites are at least as good as the sincere Men I have spoken of, +it is impossible, that there should not be a great Shew of Religion +among them, if there were but eight or ten of them sincere in every +Hundred: And where such Pains should be taken to make the Men seem to +be Godly; and this Point of outward Worship should be labour'd with so +much Diligence and Assiduity, I am persuaded, that many even of those, +who should be too wicked to be Hypocrites, and to counterfeit long, +would sometimes, not only pray in good Earnest, but likewise, set on +by the Examples before them, be transported with real Zeal for the +Good of their Cause.</p> + +<p>Hor. There is no Doubt but Enthusiasm among a Multitude is as catching +as Yawning: But I don't understand very well what you mean by too +wicked to be Hypocrites; for I look upon them to be the worst of all +Men.</p> + +<p>Cleo. I am very glad you named this. There are two Sorts of +Hypocrites, that differ very much from one another. To distinguish +them by Names, the One I would call the Malicious, and the Other the +Fashionable. By malicious Hypocrites, I mean Such as pretend to a +great Deal of Religion, when they know their Pretensions to be false; +who take Pains to appear Pious and Devout, in order to be Villains, +and in Hopes that they shall be trusted to get an Opportunity of +deceiving those, who believe them to be sincere. Fashionable +Hypocrites I call those, who, without any Motive of Religion, or Sense +of Duty, go to Church, in Imitation of their Neighbours; counterfeit +Devotion, and, without any Design upon others, comply occasionally +with all the Rites and Ceremonies of Publick Worship, from no other +Principle than an Aversion to Singularity, and a Desire of being in +the Fashion. The first are, as you say, the worst of Men: but the +other are rather beneficial to Society, and can only be injurious to +themselves.</p> + +<p>Hor. Your Distinction is very just, if these latter deserve to be +call'd Hypocrites at all.</p> + +<p>Cleo. To make a Shew outwardly of what is not felt within, and +counterfeit what is not real, is certainly Hypocrisy, whether it does +Good or Hurt.</p> + +<p>Hor. Then, strictly speaking, good Manners and Politeness must come +under the same Denomination.</p> + +<p>Cleo. I remember the Time you would by no Means have allow'd this.</p> + +<p>Hor. Now, you see I do, and freely own, that you have given me great +Satisfaction this afternoon; only there is one Thing you said five or +six Minutes ago, that has raised a Difficulty which I don't know how +to get over.</p> + +<p>Cleo. What is it, pray?</p> + +<p>Hor. I don't think we shall have Time ——</p> + +<p>Cleo. Supper, I see, is going in.</p> + + + + +<h2>The Fourth Dialogue Between Horatio and Cleomenes.</h2> + + +<p>Horatio. I am glad my little Dinner pleased you. I don't love large +Pieces of Meat for a small Company; especially in warm Weather: They +heat the Room, and are offensive even upon a Side-board.</p> + +<p>Cleo. It was very handsome indeed; and <i>Horatio</i> is elegant in every +Thing. Your Favours of Yesterday, your Coming without Form, was so +engaging, that I was resolved to repay the Compliment without Delay.</p> + +<p>Hor. Assure your self, that your Payment is not more prompt, than it +is welcome.</p> + +<p>Cleo. I know no higher Enjoyment, than that of your Friendship. But +pray, what was the Difficulty you hinted at last Night, when Supper +broke off our Discourse?</p> + +<p>Hor. When you spoke of Preaching and Praying in Armies, you said, that +Nothing was ever mention'd to them, that was mortifying, or would +depress the Mind. I had heard the same from you in Substance more than +once before; and I own, that the Nature of the Thing seems to require, +that Soldiers should be indulg'd in their Pride, and that all +Exhortations to Battle should be cheerful and pleasing. But the last +Time you was speaking of this, I recollected what I had read of the +Solemn Fasts, that were so frequently observed in Oliver's Days; and +presently I was puzled, and no ways able to account for the Usefulness +of them in War, by the System which you had made appear to be very +rational. The Fact it self, that <i>Cromwell</i> appointed many Days of +Fasting and Humiliation, and made them be strictly kept, is +undeniable; but it is impossible, they should promote Chearfulness; +and what Purpose they could have been made to serve, that was not +religious, I can not conceive. The mechanical Effect, which Fasting +can have upon the Spirits, is to lower, flatten, and depress them; and +the very Essence of Humiliation is the Mortification of Pride. You +have own'd, that <i>Cromwell</i> understood Human Nature, and was a crafty +Politician; but you would never allow, that he had the least Intention +of promoting Piety, or rendring his Men good Christians.</p> + +<p>Cleo. The +Objection you have started seems to be of great Weight at first View; +but if we look more narrowly into it, and examine this Affair, as we +have done some other Things, the Difficulty you labour under will soon +disappear. From the Nature of Man and Society it must follow, that +whatever particular Vices may be more or less predominant in different +Climates and different Ages, Luxury and Pride will always be reigning +Sins in all civiliz'd Nations: Against these two stubborn, and always +epidemic Maladies, the great Physician of the Soul has, in his Gospel +Dispensation, left us two sovereign Remedies, Fasting and Humiliation; +which, when rightly used, and duely assisted with the Exercise of +Prayer, never fail to cure the Diseases I named in the most desperate +Cases. No method likewise is more reasonable; for, tho' <i>Jesus Christ</i> +had not recommended it himself, it is impossible to think on any +Prescription, more judiciously adapted to an Ailment, than Fasting and +Humiliation, accompany'd with fervent Prayer, are to Luxury and Pride. +This is the Reason, that in private as well as public Disasters, and +all Adversities in which is was thought that the divine Anger was +visible, all Believers in <i>Christ</i> have, ever since the Promulgation of +the Gospel, made use of the aforesaid Remedies, as the most proper +Means to obtain Pardon for their Offences, and render heaven +propitious to them. All Magistrates likewise, where the Christian +Religion has been national, have in general Misfortunes and all great +Calamities (whenever they happen'd) appointed Days to be solemnly +kept, and set aside for Prayer, for Fasting and Humiliation. If on +these Days Men should be sincere in their Devotion; if a pains-taking +Clergy, of Apostolic Lives, on the one Hand, should preach Repentance +to their Hearers, and shew them the Difference between the temporal +Evils, which they complain'd of, tho' they were less afflicting than +they had deserv'd, and the eternal Miseries, which impenitent Sinners +would unavoidably meet with, tho' now they thought little of them; if +the Hearers, on the other, searching their Consciences without +Reserve, should reflect upon their past Conduct; if both the Clergy +and the Laity should thus join in religious Exercises, and, adding +real Fasting to ardent Prayer, humble themselves before the Throne of +Mercy, with Sorrow and Contrition; if, I say, the Days you speak of +were to be spent in this Manner, they would be of use in no War, but +against the World, the Flesh, or the Devil, the only Enemies a +Christian Hero is not oblig'd to love, and over which the Triumph is +the darling Object of his Ambition, and the glorious End of his +Warfare. On the Contrary, such Fast-days would be hurtful to a +Soldier, in the literal Sense of the Word, and destructive to the +Intentions of all Armies; and I would as soon expect from them, that +they should turn Men into Trees or Stones, as that they should inspire +them with martial Courage, or make them eager to fight. But skilful +Politicians make an Advantage of every Thing, and often turn into +useful Tools the seeming Obstacles to their Ambition. The most +resolute Unbeliever, if he is a good Hypocrite, may pretend to as much +Superstition and hold Fear, as the most timorous Bigot can be really +possess'd with; and the First often gains his Point by making use of +the Religion of others, where the Latter is undone by being hamper'd +with his own.</p> + +<p>Hor. This was very evident in <i>Oliver Cromwel</i> and King <i>James</i> the +Second. But what would you infer from it in Relation to Fast-Days?</p> + +<p>Cleo. The most sacred Institutions of Christianity may, by the +Assistance of pliable Divines, be made serviceable to the most +anti-christian Purposes of Tyrants and Usuerpers: Recollect, pray, +what I have said concerning Sermons and Prayers, and what is done by +some Clergymen under Pretence of Preaching the Gospel.</p> + +<p>Hor. I do, and can easily see, how Preachers, by a small Deviation +from the Doctrine of Peace, may insensibly seduce their Hearers, and, +perverting the End of their Function, set them on to Enmity, Hatred, +and all Manner of Mischief: But I can't understand how Fasting and +Humiliation should further, or be made any ways instrumental to that +Design.</p> + +<p>Cleo. You have allow'd, that the Grand Point in Armies, and what has +been ever most labour'd among military Men, was to make them believe, +that Heaven, that is, the Deity they adore, was of their Side; and it +is certain, (as I have hinted before) that how widely soever Men had +differ'd in their Sentiments concerning the invisible Cause, or the +Worship it requires, they have all agreed in this; and the Use that +has been made of Religion in War has ever had a palpable Tendency this +way. The Word Fasting, indefinitely spoken, sounds very harshly to a +Man of a good Stomach; but, as practis'd religiously among +<i>Protestants</i>, it is hardly an Emblem of the Thing it self, and rather a +Joke than any grievous Penance: At least in <i>England</i>, by keeping a +Fast-Day, Men mean no more, than Eating their Dinners three or four +Hours later than they used to do, and perhaps no Supper that Night: +Which is a Piece of Abstinence, that is so far from being likely to +have an ill Effect upon the Strength or Spirits of Men in Health and +Vigour, that there is not One in Fifty, whom it will not render more +brisk and lively in the next Day. I speak of People that are not in +Want, and who, of dainty or courser Fate, eat as much much every Day +as their Appetite requires. As for Humiliation, it is a Word of +Course. Fast-Days, bar the Abstinence already mention'd, are kept no +otherwise, than the <i>Sunday</i> is. In the Army of the Rebels, the +Chaplains perhaps preach'd and pray'd somewhat longer on those Days, +and read a few Chapters more in the Bible, than was usual for them to +do on a Sabbath-Day. But that was all.</p> + +<p>Hor. But you have allow'd, that many of the <i>Roundheads</i> were sincere in +their Religion, and that most of the Soldiers, tho' they were bad +Christians, were still Believers. It is unreasonable to think, that +the Solemnity of those Days, and the continual Shew of Devotion they +were spent in, should have made no Impression upon a considerable Part +of such a Multitude, as you your self suppose their Army to have been. +Where a great Number of the Vulgar, who believe Hell—Torments and +Fire Everlasting, are forced to hear, first their Lives laid open, and +their Iniquities display'd, and, after that, all the terrible Things, +that the Parson can say of Eternal Misery, it is impossible, that many +of them should not be affected with Fear and Sorrow, at least for that +Time: However, this is beyond all Dispute, that the mildest +Remonstrances that can be made on that Head, will sooner dispose Men +to Melancholy, than they will to Chearfulness.</p> + +<p>Cleo. All this while you take that for granted, which I told you long +ago was notoriously false; <i>viz</i>. That in camps and Armies, the plain +Doctrine of <i>Christ</i> is delivered without Disguise or Dissimulation: +Nay, I hinted to you just now, that if Repentance was preach'd among +Military Men, as might be expected from Christian Divines, Solders +would be in Danger of being spoil'd by it, and render'd unfit for +their Business. All knowing Clergymen, at first Setting out, suit +themselves and their Doctrine to the Occupations, as well as +Capacities of their Hearers: And as Court Preachers speak in Praise of +the Government, and applaud the Measures of it, shade the Vices of +Princes and their Favourites, and place their Merit in the handsomest +Light it can be seen in so Divines in Armies speak up for the Justice +of the Cause they are engaged in, and extol the Generals to the Skies; +cajole and curry Favour with the Troops, and flatter more particularly +the respective Regiments they belong to. There is not a Chaplain in an +Army, who is not perfectly well acquainted with the Duty of a Soldier, +and what is required of him. Therefore they preach Christianity to +them, as far as it is consistent with that Duty, and no farther. Where +they interfere, and are clashing with one another, the Gospel is set +aside. The Politician must have his Business done: Necessity is +pleaded, and Religion ever made to give Way to the Urgency of Affairs. +There is a vast Latitude in Preaching; and Clergymen often take great +Liberties: Being as much subject to Errour and Passion as other +People, they can give bad Counsel as well as good. Those, who are +pleas'd with a Government, we see, preach one way; and those who are +not, another. Above Half the Time of the last Reign, a considerable +Part of the <i>English</i> Clergy exhorted their Hearers to Sedition, and in +a Contempt for the Royal Family, either openly or by sly Inuendo's, in +ever Sermon they preach'd: And every Thirtieth of <i>January</i> The same +Church furnishes us with two contrary Doctrines: For whilst the more +prudent and moderate of the Clergy are shifting and trimming between +two Parties, the hot ones of one side assert with Vehemence, that it +is meritorious as well as lawful for the people, to put their King to +Death whenever he deserves it; and that of this Demerit, the Majority +of the same People are the only Judges. The Zealots on the other, are +as positive, that Kings are not accountable for their Actions, but to +God only; and that, whatever Enormities they may commit, it is a +damnable Sin for Subjects to resist them. And if an impartial Man, +tho' he was the wisest in the World, was to judge of the Monarch, +whose unfortunate End is the common Topick of the Discourses held on +that Day, and he had no other Light to guide him, but the Sermons of +both Parties, it would be impossible for him to decide, whether the +Prince in Question had been a spotless Saint, or the greatest Tyrant. +I name these obvious Facts, because they are familiar Instances of our +own Time, to convince us, that the Gospel is no Clog which Divines +think themselves strictly tied to. A skilful Preacher, whether it be a +Fast, or a Day of Rejoycing, always finds Ways to pursue his End, +instills into his Hearers whatever he pleases, and never dismisses an +Audience, before he has acquainted them with what he would have them +know; let the Subject, or the Occasion he preaches upon, be what they +will. Besides, an artful Orator may mention frightful Things without +giving Uneasiness to his Hearers. He may set forth the Enormity of any +great Sin, and the Certainty of the Punishment, that is to follow it. +He may display and dwell upon the Terrors of the Divine Vengeance for +a considerable Time, and turn at last all the Weight of it upon their +Adversaries; and having demonstrated to his Audience, that those whom +they are to fight against, or else the great Grandfathers of them, +have been notoriously guilty of that Wickedness, which is so heinous +in the Sight of Heaven, he may easily convince Believers, that their +Enemies must of Necessity be likewise the Enemies of God. If any +Disgrace has happen'd to an Army, or some of the Men have misbehaved, +a wary Preacher, instead of calling them Cowards, will lay all the +Fault on their little Faith, their trusting too much to the Arm of the +Flesh, and assure them, that they would have conquer'd, if they had +put greater Confidence in God; and more entirely rely'd on his +Assistance.</p> + +<p>Hor. And so not have fought at all.</p> + +<p>Cleo. The Coherence of these Things is never examin'd into. It is +possible likewise for a crafty Divine, in order to rouse a listless +and dejected Audience, first to awaken them with lively Images of the +Torments of Hell and the State of Damnation, and afterwards seem +happily to light on an Expedient, that shall create new Hopes, and +revive the drooping Spirits of a Multitude; and by this Means the +Courage of Soldiers may often be wrought up to a higher Pitch than it +could have been rais'd, if they had not been terrify'd at all. I have +heard of an Instance, where this was perform'd with great Success. +Provisions had been scarce for some Time; and the Enemy was just at +Hand; and Abundance of the Men seem'd to have little Mind to fight; +when a Preacher, much esteem'd among the Soldiers, took the following +Method: First, he set faithfully before them their Sins and +Wickedness, the many Warnings that they had received to repent, and +God's long Forbearance, as well as great Mercy, in not having totally +destroy'd them long ago. He represented their Wants, and Scarcity of +Provision, as a certain Token of the Divine Wrath, and shew'd them +plainly, that labouring already under the Weight of his Displeasure, +they had no Reason to think, that God would connive longer at their +manifold Neglects and Transgressions. Having convinced them, that +Heaven was angry with them, he enumerated many Calamities, which, he +said, would befal them; and several of them being such, as they had +actually to fear, he was hearken'd to as a Prophet. He then told them, +that what they could suffer in this World, was of no great Moment, if +they could but escape Eternal Punishment; but that of this (as they +had lived) he saw not the least Probablity, they should. Having shewn +an extraordinary Concern for their deplorable Condition, and seeing +many of them touch'd with Remorse, and overwhelm'd with Sorrow, he +chang'd his Note on a Sudden, and with an Air of Certainty told them, +that there was still one Way left, and but that one, to retrieve all, +and avert the Miseries they were threaten'd with; which, in short, was +to Fight well, and beat their Enemies; and that they had Nothing else +for it. Having thus disclosed his Mind to them, with all the +Appearances of Sincerity, he assumed chearful Countenance, shew'd them +the many Advantages, that would attend the Victory; assured them of +it, if they would but exert themselves; named the Times and Places in +which they had behaved well, not without Exaggeration, and work'd upon +their Pride so powerfully, that they took Courage, fought like Lions, +and got the Day.</p> + +<p>Hor. A very good story; and whether this was preaching the Gospel or +not, it was of great Use to that Army.</p> + +<p>Cleo. It was so, politically speaking. But to act such a Part well, +requires great Skill, and ought not to be attempted by an ordinary +Orator; nor is it to be tried but in desperate Cases.</p> + +<p>Hor. You have sufficiently shewn, and I am satisfied, that as Fasting +is practiced, and Preaching and Praying may be managed by wary +Divines, Care may be taken, that neither the Strictness of Behaviour +observed, nor the Religious Exercises perform'd on those Days, shall +be the least Hindrance to military Affairs, or any ways mortify or +dispirit the Soldiers; but I cannot see, what Good they can do where +Religion is out of the Question. What Service would an <i>Atheist</i>, who +knew himself to be an Arch-Hypocrite and a Rebel (for such you allow +<i>Cromwell</i> to have been) expect from them for his Purpose?</p> + +<p>Cleo. I thought, that we had agreed, that to please the Party he was +engaged in, it was his Interest to make a great Shew of Piety among +his Troops, and seem to be religious himself.</p> + +<p>Hor. I grant it; as I do likewise, that he throve by Hypocrisy, raised +Enthusiasm in others by Counterfeiting it himself, and that the Craft +of his Clergy was many ways instrumental to his Successes: But a +skilful Hypocrite, and able Politician, would have made no more Rout +about Religion, than there was Occasion for. They had Praying and +Singing of Psalms every Day; and the Sabbath was kept with great +Strictness. The Clergy of that Army had Opportunities enough to talk +their Fill to the Soldiers, and harangue them on what Subject they +pleased. They had such a Plenty of Religious Exercises, that it is +highly probable, the greatest Part of the Soldiers were glutted with +them: And if they were tired with what they had in Ordinary, what good +effect could be expected from still more Devotion Extraordinary?</p> + +<p>Cleo. What you named last is a great Matter. What is done every Day is +soon turn'd into a Habit; and the more Men are accustomed to Things, +the less they mind them; but any Thing extraordinary rouses their +Spirits and raises their Attention. But to form a clear Idea of the +Use and Advantage, a mere Politician, tho' he is an Unbeliever, may +reasonably expect from Fast-Days, let us take into Consideration these +two Things: First, the Grand <i>Desideratum</i> in armies, that is aim'd at +by Religion, and which all Generals labour to obtain by Means of their +Clergy: Secondly, the common Notions among Christians, both of +Religion and of War. The First is to persuade the Soldiers, and make +them firmly believe, that their Cause is Just, and that Heaven will +certainly be on their Side; unless by their Offences they themselves +should provoke it to be against them. All Prayers for Success, +Thanksgivings for Victories obtain'd, and Humiliations after Losses +received, are so many different Means to strengthen the Truth of that +Persuasion, and confirm Men in the Belief of it. As to the second, +Christians believe, that all Men are Sinners; that God is Just, and +will punish, here or hereafter, all Trespasses committed against him, +unless they are atton'd for before we die; but that he is likewise +very merciful, and ever willing to forgive those, who sincerely +repent. And as to War, that it is, as all human Affairs are, entirely +under his Direction, and that the side whom he is pleased to favour, +beats the other. This is the general Opinion, as well of those who +hold a Free-agency, as of those who are for Predestination. A cursory +View of these two Things, the Notions Men have of Providence and the +Grand Point to be obtain'd in Armies, will give us a clear Idea of a +Clergyman's Task among Military Men, and shew us both the Design of +Fast-Days, and the Effect they are like to produce.</p> + +<p>Hor. The design of them is to gain the Divine Favour and Assistance; +that's plain enough; but how you are sure, they will have that Effect, +I can't see.</p> + +<p>Cleo. You mistake the thing. The Politician may have no Thoughts of +Heaven: The Effect I speak of relates to the Soldiers; and is the +Influence, which, in all Probablility, Fast-Days will have upon +Believers, that assist in the keeping of them.</p> + +<p>Hor. What Influence is that, pray, if it be not Religious?</p> + +<p>Cleo. That they will inspire, and fill the Men with fresh Hopes, that +God will favour them and be of their Side. The Reputation of those +Days, that they avert the Divine Wrath, and are acceptable to Heaven, +is, in a great Measure, the Cause, that they have this Influence upon +the Men. The Heathens harbour'd the same Sentiments of their Publick +Supplications; and it has been the Opinion of all Ages, that the more +Solemn and Respectful the Addresses are, which Men put up to the +Deity, and the greater the Numbers are that join in them, the more +probable it is, that their Petitions shall be granted. It is possible +therefore, that a Politician may appoint Extraordinary Days of +Devotion, with no other View than to chear up the Soldier, revive his +Hopes, and make him confident of Success. Men are ready enough to +flatter themselves, and willing to believe, that Heaven is on their +Side, whenever it is told them, tho' they have little Reason to think +so. But then they are unsteady, and naturally prone to Superstition, +which often raises new Doubts and Fears in them. Therefore Common +Soldiers are continually to be buoy'd up in the good Opinion they have +of themselves; and the Hopes they were made to conceive, ought often +to be stirr'd up in them afresh. The Benefit that accrues from those +Extraordinary Days of Devotion, and the Advantages expected from them, +are of longer Duration, than just the Time they are kept in. With a +little Help of the Clergy, they are made to do Good when they are +over; and two or three Days or a Week after, the Usefulness of them is +more conspicuous than it was before. It is in the Power of the +General, or any Government whatever, to have those Days as strictly +kept, to outward Appearance, as they please. All Shops may be order'd +to be shut, and Exercises of Devotion to be continued from Morning +till Night; nothing suffer'd to be bought, or sold during the Time of +Divine Service; and all Labour as well as Diversion be strictly +prohibited. This having been well executed makes an admirable Topick +for a Preacher, when the Day is over, especially among Military Men; +and Nothing can furnish a Divine with a finer Opportunity of +commending, and highly praising his Audience, without Suspicion of +Flattery, than the Solemnity of such a Day. He may set forth the +outward Face of it in a lively Manner, expatiate on the various +Decorums, and Religious Beauties of it; and by faithfully representing +what Every body remembers of it, gain Credit to every Thing he says +besides. He may magnify and safely enlarge on the Self-denial, that +was practised on that Day; and, ascribing to the Goodness and Piety of +the Soldiers, what in his Heart he knows to have been altogether owing +to Discipline, and the strict Commands of the General, he may easily +make them believe, that greater Godliness and a more general +Humiliation never had been seen in an Army. If he has Wit, and is a +Man of Parts, he'll find out Quaint <i>Similes</i>, Happy Turns, and +Plausible Arguments, to illustrate his Assertions, and give an Air of +Truth to every Thing he advances. If it suits with the Times, he'll +work himself up into Rapture and Enthusiasm, congratulate his +Regiment, if not the whole Army, on the undeniable Proofs they have +given of being good Christians, and with Tears in his Eyes wish them +Joy of their Conversion, and the infallible Tokens they have received +of the Divine Mercy. If a grave Divine, of good Repute, acts this, as +he should do, with an artful Innocence and Chearfulness in his +Countenance, it is incredible what an Effect it may have upon the +greater part of a Multitude, amongst whom Christianity is not scoff'd +at, and Pretences to Purity are in Fashion. Those who were any ways +devout on that Day, which he points at, or can but remember that they +wish'd to be Godly, will swallow with Greediness whatever such a +Preacher delivers to them; and applauding every Sentence before it is +quite finish'd, imagine, that in their Hearts they feel the Truth of +every Word he utters. We are naturally so prone to think well of our +Selves, that an artful Man, who is thought to be serious, and +harangues a vulgar Audience, can hardly say any Thing in their Behalf, +which they will not believe. One would imagine, that Men, who gave but +little Heed to the Religious Exercises they assisted at, could receive +no great Comfort from their Reflection on that Day; such, I mean, as +were tired to Death with the Length of the Prayers, and almost slept +as they stood the greatest Part of the Sermon; yet many of these, +hearing the Behaviour of the Army in General well spoken of, would be +stupid enough to take Share in the Praise; and remembring the +Uneasiness they felt, make a Merit of the very Fatigue they then bore +with Impatience. Most of the Vulgar, that are not averse to Religion, +have a wild Notion of Debtor and Creditor betwen themselves and +Heaven. Natural gratitude teaches them, that some returns must be due +for the good Things they receive; and they look upon Divine Service as +the only Payment they are able to make. Thousands have made this +Acknowledgment in their Hearts, that never after cared to think on the +vast Debt they owed. But how careless and neglectful soever most of +them may be in the Discharge of their Duty, yet they never forget to +place to their Accounts, and magnify in their Minds, what little Time +they spend, and the least Trouble they are at in performing what can +but seem to have any Relation to Religious Worship; and, what is +astonishing, draw a Comfort from them by barely shutting their Eyes +against the frightful Balance. Many of these are very well pleased +with themselves after a sound Nap at Church, whole Consciences would +be less easy, if they had stay'd from it. Nay, so extensive is the +Usefulness of those Extraordinary Devotions, appointed by Authority, +in Politicks only, that the most inattentive Wretch, and the greatest +Reprobate, that can be in such an Army, may receive Benefit from them; +and the Reflection on a Fast-Day, may be an Advantage to him as a +Soldier. For tho' he cursed the Chaplain in his Heart, for preaching +such a tedious while as he did, and wish'd the General damn'd, by +whose Order he was kept from Strong Liquor such an unreasonable Time; +yet he recollects, the Nothing went forward but Acts of Devotion all +the Day long; that every Sutler's Tent was shut; and that it was Six a +Clock before he could get a Drop of Drink. Whilst these Things are +fresh in his Memory, it is hardly possible, that he should ever think +of the Enemy, of Battles, or of Sieges, without receiving real Comfort +from what he remembers of that Day. It is incredible what a strong +Impression the Face, the outward Appearance only of such a Day, may +make upon a loose wicked Fellow, who hardly ever had a Religious +Thought in his Life; and how powerfully the Remembrance of it may +inspire him with Courage and Confidence of Triumph, if he is not an +Unbeliever.</p> + +<p>Hor. I have not forgot what you said Yesterday of the obdurate +Soldier; and I believe heartily, that the greatest Rogue may build +Hopes of Success on the Devotion of others, whom he thinks to be +Sincere,</p> + +<p>Cleo. And if the bare outward Shew of such a Day, can any ways affect +the worst of an Army, there is no Doubt, but the better Sort of them +may get infinitely more Benefit by keeping it, and giving Attention to +the greatest Part of the Preaching and Praying that are perform'd upon +it. And tho' in Camps, there are not many Men of real Probity, any +more than in Courts; and Soldiers, who are sincere in their Religion, +and only misled in the Duties of it, are very scarce; yet in most +Multitudes, especially of the sober Party, there are ignorant +Well-wishers to Religion, that, by proper Means, may be raised to +Devotion for a Time and of whom I have said, that tho' they were bad +Livers, they often desired to repent; and would sometimes actually set +about it, if their Passions would let them. All these an artful +Preacher may persuade to any Thing, and do with them almost what he +pleases. A bold Assurance of Victory, emphatically pronounc'd by a +popular Preacher, has often been as little doubted of among such, as +if it had been a Voice from Heaven.</p> + +<p>Hor. I now plainly see the vast Use that may be made of Fast-Days, as +well afterwards when they are over, as during the Time they are kept.</p> + +<p>Cleo. The Days of Supplication among the Heathens, as I hinted before, +were celebrated for the same Purpose; but their Arts to make People +believe, that the Deity was on their side, and Heaven espoused their +Cause, were very trifling in Comparison to those of Christian Divines. +When the <i>Pagan</i> Priests had told the People, that the Chickens had eat +their Meat very well, and the Entrails of the Victim were found, and +that the Rest of the Omens were lucky, they had done, and were forced +to leave the Belief of those Things to the Soldiers. But—</p> + +<p>Hor. You need not to say any more, for I am convinced, and have now so +clear an Idea of the Usefulness of Extraordinary Devotions, and a +great Shew of Piety, among military Men; I mean the Political +Usefulness of them, abstract from all Thoughts of Religion; that I +begin to think them necessary, and wonder, how great and wise Generals +ever would or could do without them. For it is evident, that since the +Prince of <i>Conde's</i> and <i>Cromwel's</i> Armies, such a Shew of Godliness has +not been seen among any regular Troops, in any considerable Body of +Men. Why did not <i>Luxemburg</i>, King <i>William</i>, Prince <i>Eugene</i>, and the Duke +of <i>Marlborough</i> follow those great Examples, in modelling their Armies +after a Manner that had bred such good Soldiers?</p> + +<p>Cleo. We are to consider, that such a Shew of Piety and outward +Devotion, as we have been speaking of, is not to be created and +started up at once, nor indeed to be made practicable but among such +Troops as the <i>Huguenots</i> in <i>France</i>, and the <i>Roundheads</i> in <i>England</i> were. +Their Quarrels with their Adversaries were chiefly Religious; and the +greatest Complaints of the Malecontents in both Nations were made +against the Establish'd Church. They exclaim'd against the Ceremonies +and Superstition of it; the Lives of the Clergy, the Haughtiness of +the Prelates, and the little Care that was taken of Christianity it +self and good Morals. People, who advance these Things, must be +thought very inconsistent with themselves, unless they are more upon +their Guard, and lead stricter Lives than those, whom they find Fault +with. All Ministers likewise, who pretend to dissent from a Communion, +must make a sad Figure, unless they will reform, or at least seem to +reform every Thing they blame in their Adversaries. If you'll duely +weigh what I have said, you will find it impossible to have an Army, +in which outward Godliness shall be so conspicuous, as it was in the +Prince of <i>Conde's</i> or <i>Oliver Cromwel's</i>, unless that Godliness suited +with the times.</p> + +<p>Hor. What peculiar Conjuncture, pray, does that require.</p> + +<p>Cleo. When a considerable Part of a Nation, for some End or other, +seem to mend, and set up for Reformation; when Virtue and Sobriety are +countenanced by many of the better Sort; and to appear Religious is +made Fashionable. Such was the Time in which <i>Cromwell</i> enter'd himself +into the Parliament's Service. What he aim'd at first was Applause; +and skilfully suiting himself in every Respect to the Spirit of his +party, he studied Day and Night to gain the good Opinion of the Army. +He would have done the same, if he had been on the other Side. The +Chief Motive of all his Actions was Ambition, and what he wanted was +immortal Fame. This End he steadily pursued: All his Faculties were +made subservient to it; and no Genius was ever more supple to his +Interest. He could take Delight in being Just, Humane and Munificent, +and with equal Pleasure he could oppress, persecute and plunder, if it +served his Purpose. In the most Treacherous Contrivance to hasten the +Execution of his blackest Design, he could counterfeit Enthusiasm, and +seem to be a Saint. But the most enormous of his Crimes proceeded from +no worse Principle, than the best of his Atchievements. In the Midst +of his Villanies he was a Slave to Business; and the most +disinterested Patriot never watch'd over the Publick Welfare, both at +Home and Abroad, with greater Care and Assiduity, or retriev'd the +fallen Credit of a Nation in less Time than this Usurper: But all was +for himself; and he never had a Thought on the Glory of <i>England</i>, +before he had made it inseparable from his own.</p> + +<p>Hor. I don't wonder you dwell so long upon Cromwell, for Nothing can +be more serviceable to your System, than his Life and Actions.</p> + +<p>Cleo. You will pardon the Excursion, when I own, that you have hit +upon the Reason. What I intended to shew, when I ran away from my +Subject, was, that able Politicians consult the Humour of the Age, and +the Conjuncture they live in, and that <i>Cromwell</i> made the most of his. +I don't question, but he would have done the same, if he had been born +three or four score Years later. And if he had been to command an +<i>English</i> Army abroad, when the Duke of <i>Marlborough</i> did, I am persuaded, +that he would sooner have endeavoured to make all his Soldiers dancing +Masters, than he would have attempted to make them Bigots. There are +more ways than one, to make People brave and obstinate in Fighting. +What in <i>Oliver'</i>s Days was intended by a Mask of Religion and a Shew of +Sanctity, is now aim'd at by the Height of Politeness, and a perpetual +Attachment to the Principle of modern Honour. There is a Spirit of +Gentility introduced among military Men, both Officers and Soldiers, +of which there was yet little to be seen in the last Century, in any +Part of <i>Europe,</i> and which now shines through all their Vices and +Debaucheries.</p> + +<p>Hor. This is a new Discovery; pray, what does it consist in?</p> + +<p>Cleo. Officers are less rough and boisterous in their Manners, and not +only more careful of themselves, and their own Behaviour, but they +likewise oblige and force their Men under severe Penalties to be Neat, +and keep themselves Clean: And a much greater Stress is laid upon +this, than was Forty or Fifty Years ago.</p> + +<p>Hor. I believe there is, and approve of it very much; white Gaiters +are a vast Addition to a clever Fellow in Regimental Cloaths; but what +mighty Matters can you expect from a Soldier's being obliged to be +clean.</p> + +<p>Cleo. I look upon it as a great Improvement in the Art of Flattery, +and a finer Stratagem to raise the Passion of Self-liking in Men, than +had been invented yet; for by this Means the Gratification of their +Vanity is made Part of the Discipline; and their Pride must encrease +in Proportion to the Strictness, with which they observe this Duty.</p> + +<p>Hor. It may be of greater Weight than I can see at Present. But I have +another Question to ask. The main Things, that in raising Troops, and +making War, Politicians are solicitous about, and which they seem +altogether to rely upon, are Money, great Numbers, Art and Discipline. +I want to know, why Generals, who can have no Hopes, from the Age they +live in, of thriving by Bigotry, should yet put themselves to such an +Expence, on Account of Religion in their Armies, as they all do. Why +should they pay for Preaching for Praying at all, if they laid no +Stress upon them?</p> + +<p>Cleo. I never said, that the great Generals, you nam'd, laid no Stress +on Preaching or Praying.</p> + +<p>Hor. But Yesterday, speaking of the Gallantry of our Men in <i>Spain</i> and +<i>Flanders</i>, you said, that you <i>would as soon believe, that it was +Witchcraft that made them Brave, as that it was their Religion</i>. You +could mean Nothing else by this, than that, whatever it was, you was +very sure, it was not their Religion that made them Brave. How come +you to be so very sure of that?</p> + +<p>Cleo. I judge from undeniable Facts, the loose and wicked Lives, the +Generality of them led, and the Courage and Intrepidity they were on +many Occasions. For of Thousands of them it was as evident as the Sun, +that they were very Vicious, at the same Time that they were very +Brave.</p> + +<p>Hor. But they had Divine Service among them; every Regiment had a +Chaplain; and Religion was certainly taken care of.</p> + +<p>Cleo. It was, I know it; but not more than was absolutely necessary to +hinder the Vulgar from suspecting, that Religion was neglected by +their Superiours; which would be of dangerous Consequence to all +Governments. There are no great Numbers of Men without Superstition; +and if it was to be tried, and the most skilful Unbelievers were to +labour at it, with all imaginable Cunning and Industry, it would be +altogether as impossible to get an Army of all <i>Atheists</i>, as it would +be to have an Army of good Christians. Therefore no Multitudes can be +so universally wicked, that there should not be some among them, upon +whom the Suspicion, I hinted at, would have a bad Effect. It is +inconceiveable, how Wickedness, Ignorance, and Folly are often blended +together. There are, among all Mobs, vicious Fellows, that boggle at +no Sin; and whilst they know Nothing to the Contrary, but that Divine +Service is taken care of as it used to be, tho' they never come near +it, are perfectly easy in their Evil Courses, who yet would be +extremely shock'd, should Any body tell them seriously, that there was +no Devil.</p> + +<p>Hor. I have known such my self; and I see plainly, that the Use, which +Politicians may make of Christianity in Armies, is the same as ever +was made of all other Religions on the same Occasion, <i>viz</i>. That the +Preists, who preside over them, should humour and make the most of the +Natural Superstition of all Multitudes, and take great Care, that on +all Emergencies, the Fear of an invisible Cause, which Every body is +born with, should never be turn'd against the Interest those, who +employ them.</p> + +<p>Cleo. It is certain, that Christianity being once stript of the +Severity of its Discipline, and its most essential Precepts, the +Design of it may be so skilfully perverted from its real and original +Scope, as to be made subservient to any worldly End or Purpose, a +Politician can have Occasion for.</p> + +<p>Hor. I love to hear you; and to shew you, that I have not been +altogether inattentive, I believe I can repeat to you most of the +Heads of your Discourse, since you finish'd what you had to say +concerning the Origin of Honour. You have proved to my Satisfaction, +that no Preaching of the Gospel, or strict Adherence to the Precepts +of it, will make men good Soldiers, any more than they will make them +good Painters, or any thing else the most remote from the Design of +it. That good Christians, strictly speaking, can never presume or +submit to be Soldiers. That Clergymen under Pretence of Preaching the +Gospel, by a small Deviation from it, may easily misguide their +Hearers, and not only make them fight in a just Cause, and against the +Enemies of their Country, but likewise incite them to civil Discord +and all Manner of Mischief. That by the Artifices of such Divines, +even honest and well-meaning Men have often been seduced from their +Duty, and, tho' they were sincere in their Religion, been made to act +quite contrary to the Precepts of it. You have given me a full View of +the Latitude, that may be taken in Preaching, by putting me in Mind of +an undeniable Truth; <i>viz</i>. That in all the Quarrels among Christians, +there never yet was a Cause so bad, but, if it could find an Army to +back it, there were always Clergymen ready to justify and maintain it. +You have made it plain to me, that Divine Service and Religious +Exercises may be ordered and strictly enjoin'd with no other than +Political Views; that by Preaching and Praying, bad Christians may be +inspired with Hatred to their Enemies, and Confidence in the Divine +Favour; that in order to obtain the Victory, Godliness and an outward +Shew of Piety among Soldiers may be made serviceble to the greatest +Profligates, who never join in Prayer, have no Thoughts of Religion, +or ever assist at any Publick Worship, but by Compulsion and with +Reluctancy; and that they may have this effect in an Army, of which +the General is an <i>Atheist</i>, most of the Clergy are Hypocrites, and the +Generality of the Soldiers wicked Men. You have made it evident, that +neither the <i>Huguenots</i> in <i>France</i>, nor the <i>Roundheads</i> in <i>England</i> could +have been animated by the Spirit of Christianity; and shewn me the +true Reason, why Acts of Devotion were more frequent, and Religion +seemingly more taken care of in both those Armies, than otherwise is +usual among military Men.</p> + +<p>Cleo. You have a good Memory.</p> + +<p>Hor. I must have a very bad one, if I could not remember thus much. In +all the Things I nam'd, I am very clear. The solution likewise, which +you have given of the Difficulty I proposed this Afternoon, I have +Nothing to object to; and I believe, that skilful Preachers consult +the Occupations as well as the Capacities of their Hearers; that +therefore in Armies they always encourage and chear up their +Audiences; and that whatever the Day or the Occasion may be, upon +which they harangue them, they seldom touch upon mortifying Truths, +and take great Care never to leave them in a Melancholy Humour, or +such an Opinion of themselves or their Affairs as might lower their +Spirits, or depress their Minds. I am likewise of your Opinion, as to +artful Politicians; that they fall in with the Humour of their Party, +and make the most of the Conjuncture they live in; and I believe, +that, if <i>Cromwell</i> had been to Command the Duke of <i>Marlborough</i>'s Army, +he would have taken quite other Measures, than he did in his own Time. +Upon the whole, you have given me a clear Idea, and laid open to me +the real Principle of that great wicked Man. I can now reconcile the +Bravest and most Gallant of his Atchievements, with his vilest and the +most treacherous of his Actions; and tracing every Thing, he did, from +one and the same Motive, I can solve several Difficulties concerning +his Character, that would be inexplicable, if that vast Genius had +been govern'd by any Thing but his Ambition; and, if following the +common Opinion, we suppose him to have been a Compound of a daring +Villain and an Enthusiastical Bigot.</p> + +<p>Cleo. I am not a little proud of your Concurrence with me.</p> + +<p>Hor. You have made out, with Perspicuity, every Thing you have +advanced both Yesterday and to Day, concerning the Political Use, that +may be made of Clergymen in War; but, after all, I can't see what +Honour you have done to the Christian Religion, which yet you ever +seem strenuously to contend for, whilst you are treating every Thing +else with the utmost Freedom. I am not prepared to reply to several +Things, which, I know, you might answer: Therefore I desire, that we +may break off our Discourse here. I will think on it, and wait on you +in a few Days; for I shall long to be set to Rights in this Point.</p> + +<p>Cleo. Whenever you please; and I will shew you, that no Discovery of +the Craft, or Insincerity of Men can ever bring any Dishonour upon the +Christian Religion it self, I mean the Doctrine of <i>Christ</i>, which can +only be learn'd from the New Testament, where it will ever remain in +its Purity and Lustre.</p> + + + + + + + + +<pre> + +End of the Project Gutenberg EBook of An Enquiry into the Origin of Honour, +and the Usefulness of Christianity in War, by Bernard Mandeville + +*** END OF THE PROJECT GUTENBERG EBOOK AN EQUIRY ON WAR *** + +This file should be named 8chwr10h.htm or 8chwr10h.zip +Corrected EDITIONS of our eBooks get a new NUMBER, 8chwr11h.htm +VERSIONS based on separate sources get new LETTER, 8chwr10ah.htm + +Produced by David King, Stan Goodman, and Charles Franks and the Online Distributed Proofreading Team + +Project Gutenberg eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the US +unless a copyright notice is included. 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