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.