An Enquiry into an Origin of Honour; and the Usefulness of Christianity in War Part 5

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 circ.u.mspect in their Manner of Living; and no Pomp or Luxury will easily lessen them in the Esteem of the Mult.i.tude. No Protestant Clergy have wrote better in Defence of the Reformation than ours; but others have certainly gone greater Lengths in it, as to Wors.h.i.+p 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. a.s.siduity 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 Hards.h.i.+ps 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 Sanct.i.ty 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 G.o.d 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 Superst.i.tion. 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 clas.h.i.+ng 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 Hards.h.i.+ps 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 a.s.sistance 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 Mult.i.tude, 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 G.o.ddess, _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 G.o.ddess, 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 wors.h.i.+p them.

Cleo. Not in outward Shew, because it is out of Fas.h.i.+on; 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 Wors.h.i.+pers, 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 a.s.sured, 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?