An Enquiry into an Origin of Honour; and the Usefulness of Christianity in War Part 7

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 a.s.sisted 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 G.o.d, 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 Pa.s.sions 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 Wors.h.i.+p the Ceremonial was abrogated; that what was required of us, was the Sacrifice of the Heart and the Conquest over our darling l.u.s.ts; and that in short the Religious Duties of a Christian were summ'd up in loving G.o.d 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 G.o.d, who should refuse to comply with every Part of these Ceremonies, and give the Name of Hypocrite to Every body, who should a.s.sert, 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 Clas.h.i.+ng 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 Pa.s.sions, Malice of Heart, Hatred and Resentment; or to exhort him to Fort.i.tude in Afflictions, Heroick Patience in Sufferings, and on all Emergencies an entire Resignation to the Will of G.o.d; 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 superst.i.tious, 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 G.o.d's Vengeance on Idolaters, and the utter Destruction, that had often been brought upon them by G.o.d'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 Pa.s.sions, 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 G.o.d 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 a.s.sertions, 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 a.s.sistance 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 a.s.sistance of Heaven?

Cleo. If you can a.s.sure 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 Wors.h.i.+p, 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 superst.i.tion; that all his ministers were wicked men, who endeavour'd to subvert the const.i.tution, 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 wors.h.i.+p 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 Sanct.i.ty and Disinterestedness as well as Wisdom and Capacity of those a.s.serters 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 Superst.i.tion 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 G.o.d 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 compa.s.s 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 G.o.d 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 Fas.h.i.+on 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, Chast.i.ty is easily comply'd with, and prevents a Thousand Mischiefs. There is Nothing more universal than the Love of Liberty; and there is Something engaging in the Sound of the Words. The Love of one's Country is natural and very bad Men may feel it as warm about them, as very good Men; and it is a Principle, which a Man may as sincerely act from, who Fights against his King, as he who Fights for him. But these sincere and well-meaning People, that can pray and fight, sing Psalms and do Mischief with a good Conscience, may in many Respects be Morally good, and yet want most of the Virtues, that are peculiar to Christianity, and, if the Gospel speaks Truth, necessary to Salvation. A Man may be continent and likewise never drink to Excess, and yet be haughty and insupportable in his Carriage, a litigious Neighbour, an unnatural Father, and a barbarous Husband. He may be just in his Dealings, and wrong No body in his Property, yet he may be full of Envy, take Delight in Slander, be revengeful in his Heart, and never known to have forgiven an Injury. He may abstain from Cursing and all idle as well as prophane Swearing, and at the same Time be uncharitable and wish Evil to all, that are not of his Opinion; nay, he may mortally hate, and take Pleasure in persecuting and doing Mischief to, all those who differ from him in Religion.

Hor. I see plainly now, how Men may be sincere in their Religion, and by Art be made to act quite contrary to the Precepts of it: And your Manner of accounting for this, does not only render the Sober Party less odious, than the Orthodox have represented them; but there is likewise greater Probability in it, than there is in what they generally say of them: For that an Army of a great many Thousand Men should consist of None but Hypocrites, who yet should fight well, is an inconceivable Thing. But what is it you would say of the General?

Cleo. I would shew you, how an obscure Man, of an active Spirit and boundless Ambition, might raise himself among such a Set of People to the higher Post; and having once got the Supreme Command of the Army, what Method, and what Arts it is most probable he would make Use of to model such Troops to his Purpose, and make them serviceable to the Advancement of his own Greatness.

Hor. But remember he must be an _Atheist_.

Cleo. He shall be so, in the Vulgar Acceptation of the Word; that is, he shall have no Religion or Conscience; fear neither G.o.d nor Devil, and not believe either a Providence in this World, or any Thing that is said of another: But he must be a great Genius, daring to the highest Degree, indefatigable, supple to his Interest, and ready as well as capable to act any Part, and put on any Disguise, that shall be required to serve or promote it. Every brisk, forward Man, who pretends to an extraordinary Zeal for his Party, and the Cause he is engaged in, and who shews Eagerness for Action, and behaves with Intrepidity in Danger, cannot remain long unknown, where Men have frequent Opportunities of signalizing themselves. But if he be likewise a Man of Sense, who understands his Business, and has Conduct as well as Courage, he can't fail of Preferment in an Army, where the Interest of the common Cause is taken Care of. If he serves among _Puritans_, who pretend to a stricter Morality, and to be more religious than their Neighbours, and himself is an artful Man, as soon as he is taken Notice of, he'll fall in with the Cant in Fas.h.i.+on, talk of Grace and Regeneration, counterfeit Piety, and seem to be sincerely Devout.

If he can do this well, put on a sanctify'd Face, and abstain from being openly vicious, it is incredible what l.u.s.tre it will add to the Rest of his Qualifications, in such a Conjuncture: And if moreover he is a Man of Address, and can get the Reputation of being disinterested and a Soldier's Friend, in a short Time he'll become the Darling of the Army; and it would hardly be safe long to deny him any Post, he can reasonably pretend to. In all Wars, where the contending Parties are in good Earnest, and the Animosities between them run high, Campaigns are always active, and many brave Men must fall on both Sides; and where there should be much Room for Advancement, it is highly probable, that such a Man as I have describ'd, if at his first setting out he was Captain of Horse, and had raised an entire Troop at his own Charge, should in a few Years come to be a General Officer, and of great Weight in all Councils and Debates. Being thus far preferr'd, if he would make the most of his Talents, he might be of infinite Service to his Party. An aspiring Man, whose grand Aim was to thrive by Hypocrisy, would study the Scripture, learn the Languages of it, and occasionally mix it with his Discourse. He would cajole the Clergy of his Party, and often do good Offices to those of them that were most popular. A Man of his Parts would preach _ex tempore_ himself, and get the Knack of Praying for as many Hours as there should be Occasion. Whoever is well skill'd in these Exercises may counterfeit Enthusiasm when he pleases, and pretend on some Emergencies to receive Directions from G.o.d himself; and that he is manifestly influenc'd by his Spirit. A General Officer, who has once got this Reputation, may carry almost any Thing; for Few that are wise will venture to oppose what such a Man, pretending to have sought the Lord, declares to be his Opinion. Whatever Victories might be obtain'd, and in all Successes under his Command, a skilful Hypocrite would make a Shew of Modesty, refuse to hear the Praises that are his due, and seem with great Humility to give all the Glory to G.o.d only; not forgetting, at the same Time, to flatter the Pride of his Troops, highly to commend and magnify, first the Goodness and Bravery of the Soldiers, and then the Care and Vigilance of the Officers under him. To be well serv'd, he would reward Merit, punish and discountenance Vice, always speak well and magnificently of Virtue, and seem to be just himself. But as to Christianity it self, he would not suffer any Thing to be taught of it, that could interfere with the Principle of Honour, or any of the Artifices to keep up the Ill Will, and Hatred which military Men are to be inspired with against their Enemies. The Christian Duties, which he would chiefly take Care of and see perform'd, would be outward Acts of Devotion, and that Part of Religion which is easily comply'd with, and yet taken Notice of by all the World; such as frequent Prayers, long and pathetick Sermons, singing of Psalms, and the keeping of the Sabbath with great Strictness; all which Men may a.s.sist at and employ themselves in, tho' their Hearts are otherwise engag'd. It is certain, that a Man of vast Parts and superlative Ambition might, by the Divine Permission, perform, take Care of, and compa.s.s all this, tho' he was an _Atheist_; and that he might live and die with the Reputation of a Saint, if he was but circ.u.mspect and wise enough to conceal himself so entirely well, that no Penetration or Watchfulness of Mortals could ever discover his real Sentiments. There is no Atchievement to be expected from Soldiers, which they would not perform for such a General; and his Name would be sufficient to fill the greatest Profligate in an Army with a Religious Enthusiasm, if he disbelieved not an invisible Cause.

Hor. There lies the Difficulty; it is that which I cannot comprehend.

Cleo. Wickedness, I have hinted to you before, is no Bar to Superst.i.tion; and a great Profligate may at the same Time be a silly Fellow, believe Absurdities, and rely on Trifles, which a Man of Sense and Virtue could not be influenc'd or affected by. It is easily imagin'd, that in such an Army, under such a General as I have been speaking of, the Men would be kept under strict Discipline; and that they would not only be compell'd, whether they would or not, to a.s.sist at all their Exercises of outward Devotion and Publick Wors.h.i.+p; but likewise that the loosest Livers among them should be obliged to be more cautious and circ.u.mspect in their Behaviour, than Soldiers generally are. Now suppose a Man so wicked, that, tho' he has no Doubt of Future State, the Belief of Rewards and Punishments in another World made no impression upon him; but that he indulged every vicious Inclination as far as he dared, lay with every Woman that would let him, and got drunk as often as he could get an Opportunity to do it; one that would stick at Nothing, rob or steal, kill a Man that should anger him, if he was not with-held by the Law, and the Fear of Temporal Punishment: Suppose likewise, that this was one of the lowest Mob, who being in Want, and too lazy to work, should lift himself in some Regiment or other of this Army. There is no Doubt, but this Man would be forc'd immediately to have a greater Guard upon his Actions, and reform, at least outwardly, more than would suit with his Inclinations, and therefore it is not unlikely, that, what Duties soever he might comply with, and whatever Appearance he might make among the Rest, in his Heart he should remain the same he was before.

Yet notwithstanding all this, in a little Time he might make a very good Soldier. I can easily conceive, how the Wearing of a Sword and Regimental Cloaths, and always conversing with resolute and well disciplin'd Men, among whom Arms and Gallantry are in the highest Esteem, might so far encrease a wicked Fellow's Pride, that he should wish to be brave, and in a few Months think Nothing more really dreadful, than to be thought a Coward. The Fear of Shame may act as powerfully upon bad Men, as it can upon good; and the Wickedness of his Heart would not hinder him from having a good Opinion of himself, and the Cause he served; nor yet from hating his Enemies or taking Delight in destroying, plundering, and doing all Manner of Mischief.

Hor. But having no Regard to G.o.dliness or Religion, it is impossible, that he should be influenc'd or affected by the Prayers or other Exercises of Devotion, which he might a.s.sist at and which, in all Probability, he would never come near, unless he was compell'd to it.

Cleo. I don't suppose, that he would be influenced or affected by them at all himself; but he might easily believe, that others were. I take it for granted, that in such an Army there might have been Abundance of well-meaning Men, that were really honest, and sincere in their Religion, tho' they had been misled in what concern'd the Duties of it. From the Behaviour of these, and the Imitation of others, from the Exemplary Lives, which our Reprobate should see among them, and the establish'd Reputation of so many Men of Honour, he would have all the Reason in the World to think, that at least the greatest Part of them were in good Earnest; that they relied upon G.o.d; and that the fervent Zeal, with which they seem'd to implore his a.s.sistance, was real and unfeign'd. All wicked Men are not inflexible; and there are great Sinners, whom this Consideration would move to the quick; and tho'

perhaps it would not be of Force enough to reclaim them, there are many, who, by means of it, would be made to relent, and wish that they were better. But I don't want this help; and we'll suppose our Profligate such a stubborn Wretch, and so obstinately vicious, that the most moving Discourses, and the most fervent Prayers, tho' he is forc'd to a.s.sist at them, have not the least Power to make him reflect either on his Sins or his Duty; and that notwithstanding what he hears and sees of others, his Heart remains as bad as ever, and himself as immoral as he dares to be for Fear of his Officers. We'll suppose, I say, all this; but as it is taken for granted, that he believes the World to be govern'd by Providence ----.

Hor. But why should that be taken for granted, of a fellow so thoroughly wicked?

Cleo. Because it is included in his Belief of a Future State, which, in his Character, I supposed him not to doubt of.

Hor. I know it; but what Reason had you to suppose this at First, in a Man who never gave any Signs, nor ever did insinuate, for ought you know, that he had such a Belief?

Cleo. Because he never gave any Signs to the contrary; and in a Christian Country, I suppose all Men to believe the Existence of a G.o.d and a Future State, who, by speaking or writing, never declared, that they did not. Wickedness consisting in an unreasonable Gratification of every Pa.s.sion that comes uppermost, it is so far from implying Unbelief, or what is call'd Atheism, that it rather excludes it.

Because the Fear of an invisible Cause is as much a Pa.s.sion in our Nature, as the Fear of Death. I have hinted to you before, that great Cowards, whilst they are in Health and Safety, may live many Years without discovering the least Symptom of the Fear of Death, so as to be visibly affected by it; but that this is no Sign, that they have it not, is evident when they are in Danger. It is the same with the Fear of an invisible Cause; the one is as much born with us as the other, and to conquer either, is more difficult than is easily imagin'd. The Fear of an invisible Cause is universal, how widely soever men may differ in the wors.h.i.+p of it; and it was never observed among a Mult.i.tude, that the worst were more backward than the best in believing whatever from their Infancy they had heard concerning this invisible Cause; how absurd or shocking soever that might have been.

The most Wicked are often the most Superst.i.tious, and as ready as any to believe Witchcraft, consult Fortune-tellers, and make Use of Charms. And tho' among the most brutish Part of the Mob, we should meet with Some, that neither pray nor pay Wors.h.i.+p to any Thing, laugh at Things sacred, and openly disclaim all Religion, we could have no Reason to think, even from these, that they acted from Principles of Infidelity, when from their Behaviour and many of their Actions, it should be manifest, that they apprehended Something or other, that could do them Good or Hurt, and yet is invisible. But as to the vilest Reprobates among the Vulgar, from their very Curses and the most prophane of their Oaths and Imprecations, it is plain, that they are Believers.

Hor. That's far fetch'd.

Cleo. I don't think so. Can a Man with himself d.a.m.n'd, without supposing, that there is such a Thing as d.a.m.nation. Believe me, _Horatio_, there are no _Atheists_ among the Common People: You never knew any of them entirely free from Superst.i.tion, which always implies Belief: and whoever lays any Stress upon Predictions, upon good or bad Omens; or does but think, that some Things are lucky and others unlucky, must believe, that there is an over-ruling Power, which meddles with, and interferes in Human Affairs.

Hor. I must yield this to you, I think.

Cleo. If then our wicked, obdurate Soldier believes, that there is a G.o.d, and that the World is govern'd by Providence, it is impossible, when Two Armies are to engage, but he must think, that it is very material, and a Thing of the highest Importance, which of them G.o.d will be pleas'd to favour, and wish with all his Heart, that Heaven would be of his Side. Now, if he knows that the Troops, he serves among, have gain'd several Advantages over their Enemies, and that he has been an Eye-witness of this himself, he must necessarily think, that G.o.d has a greater Regard to them, than he has to those that are beaten by them. It is certain, that a Man, who is strongly persuaded of this, will be more undaunted, and with the Same Degree of Skill, Malice and Strength, fight better than he could do, if he believ'd the Contrary. It is evident then, that the most abandon'd Rascal in a Christian Army may be made a valuable Man on the Score of Fighting, as soon as he can be persuaded, that G.o.d takes his Part, tho' he never made any further Reflection: But it is inconceivable, that a Man should firmly believe what I have said without reflecting one Time or other on what might be the Cause of this particular Favour, this visible a.s.sistance of Heaven; and if ever he did, could he help thinking on the Preaching and Praying, which he was daily present at; and would he not be forced from all the Circ.u.mstances to believe, that those Things were acceptable to G.o.d; and conclude upon the whole, that those Religious Exercises were a proper Means to obtain G.o.d's Friends.h.i.+p? Would he not be very much confirm'd in this Opinion, if he saw or but heard of credible People, that, in the Enemy's Army, the men were more cold and remiss in their Wors.h.i.+p, or at least, that they made a less outward Shew of Devotion, which is all that he should be able to judge by?

Hor. But why should you think, that such an abandon'd, obdurate Fellow, as you have supposed him to be, should ever trouble his Head with the Difference in Wors.h.i.+p between one Army and another, or ever think at all on any Thing relating to Devotion?

Cleo. Because it would be impossible for him to help it. I have not supposed, that he was either Deaf or Blind: The Things I named, and which I imagin'd he would be forc'd to believe, would be run in his Ears, and repeated to him over and over from every Quarter: The Soldiers would be full of them; the Officers would talk of them. He would be present at the solemn Thanksgivings, they paid to Heaven. The Preachers would often be loud in commending the G.o.dliness as well as Bravery of the Army, and roar out the Praises of their General, that sanctify'd Vessel, whom they would call a _Gideon_, a _Joshua_, a _Moses_, that glorious Instrument, which G.o.d had raised and made Use of to rescue his Church from Idolatry and Superst.i.tion, and his Saints from Tyranny and Oppression. They would exclaim against the Wickedness and Immorality of their Enemies, inveigh against Lawn-Sleeves and Surplices, Altar-Pieces, and Common-Prayers; call the Orthodox Clergy, the Priests of _Baal_, and a.s.sure their Hearers, that the Lord hated the _Cavaliers_; that they were an Abomination to him, and that he would certainly deliver them into the Hands of his chosen People. When a Man is obliged to hear all this, and sees moreover the Spirit and Alacrity that is raised in his Comrades after a moving extemporary Prayer, the real Enthusiasm the Men are thrown into by the Singing of a Psalm, and the Tears of Zeal and Joy run down the Cheeks of Men, whom he knows to be Faithful and Sincere, as well as Resolute and Daring. When Man, I say, such a one as I have describ'd, should be forc'd to hear and see all this, it would hardly be possible for him, not to believe, in the first Place, that G.o.d actually a.s.sisted this Army; and in the Second, that the Means, by which that a.s.sistance was procured, were the Strictness of the Discipline and the Religious Duties, that were observed in it; tho' he himself should never Join in the one, or Submit to the other, but against his Will, and with the utmost Reluctancy. I am persuaded, that such an Opinion, well rivetted in a Man, would, in such an Army as I am speaking of, be of vast Use to him in all Adventures and Expeditions of War; and that, if he was fit at all to be made a soldier, it would in the Day of Battle inspire him with a Confidence and Undauntedness, which the same man could never have acquired, _Caeteris Paribus_, if he had served among other troops, where Divine Wors.h.i.+p had been little insisted upon, or but slightly perform'd. And if this be true, I have proved to you, that Acts of Devotion, and an outward Shew of Religion, may be serviceable to the greatest Profligate for the obtaining of Victory, tho' the General should be an _Atheist_, most of the Clergy Hypocrites, and the greatest Part of the Army wicked Men.

Hor. I can see very well the Possibility, that a few Profligates, among a great many others, that were not so, might be kept in Awe by strict Discipline, and that Acts of Devotion might be serviceable even to those, who were present at them against their Wills. But this Possibility is only built upon a Supposition, that the Rest of the Army should be better disposed: For if the Generality of them were not in Earnest, you could have no outward Shew of Religion; and the Things which you say the obdurate wretch should be forced to hear and see, could have no Existence. No Preaching or Praying can be moving to those, that are harden'd and inattentive; and no Man can be thrown into an Enthusiasm upon the Singing of Psalms, and shed Tears of Zeal and Joy in any Part of Divine Wors.h.i.+p, unless they give Heed to it, and are really Devout.

Cleo. I am glad you start this Objection; for it puts me in Mind of Something, that will serve to ill.u.s.trate this whole Matter, and which, if you had not mention'd this, I should have had no Opportunity to speak of. I took for granted, you know, that in the Quarrel between King and the People, there had been many honest well meaning Men, among the Sober Party, that by Artifice were drawn into the Measures of cunning Hypocrites, who, under specious Pretences, carried on the Rebellion with no other View than their own Advantage. But if you recollect what I said then, you'll find, that many of those honest well-meaning Men might have been very bad Christians. A Man may be a fair Dealer, and wish well to his Country, and yet be very wicked in many other Respects. But whatever Vices he may be guilty of, if he believes the Scriptures without Reserve, is sorry for his Sins, and sometimes really afraid, that he shall be punish'd for them in another World, he is certainly sincere in his Religion, tho' he never mends.

Some of the most wicked in the World have been great Believers.

Consider all the Money, that has been given to pray Souls out of Purgatory, and who they were, that left the greatest Legacies to the Church. The Generality of Mankind believe what they were taught in their Youth, let that be what it will, and there is no Superst.i.tion so gross or absurd, nor any Thing so improbable or contradictory in any Religion, but Men may be sincere in the Belief of it. What I say all this for is to shew you, that an honest well-meaning Man may believe the Bible and be Sincere in his Religion, when he is yet very remote from being a good Christian. What I understand then by Sincere is evident: Now give me Leave to tell you what I mean by Wicked, and to put you in Mind of what I have said of it already; _viz_ that I gave that Name to those, _who indulge their Pa.s.sions as they come uppermost, without Regard to the Good or Hurt, which the Gratification of their Appet.i.tes may do to the Society_. But all wicked Men are not equally neglectful of Religious Duties, nor equally inflexible; and you won't meet with one in a Hundred so stubborn and averse to all Sense of Divine Wors.h.i.+p, as I have supposed our Profligate to be. My Reason for drawing so bad a Character, was to convince you, that, if an outward Shew of Religion could be made serviceable to the most stubborn Reprobate, it could never fail of having a good Effect upon all others, that should be more relenting, and a.s.sist at it with less Reluctancy. Few Men are wicked for Want of good Will to be better: The greatest Villains have Remorses; and hardly any of them are so bad, that the Fear of an invisible Cause and future Punishment should never make any Impression upon them; if not in Health, at least in Sickness.

If we look narrowly into the Sentiments, as well as Actions even of those that persist in evil Courses for many Years, and spend their whole Lives in Debaucheries, we shall hardly ever find, that it is because they are obstinately bent to be Wicked; but because they want either the Power to govern their Pa.s.sions, or else the Resolution to set about it; that they have often wish'd, that they could lead better Lives; that they hope, G.o.d will forgive them; and that Several Times they have fix'd a Time for their Repentance, but that always Something or other interven'd, that has hinder'd them, till at last they died without having ever met with the Opportunity they wish'd for. Such Men as these perhaps would never go to Prayers, or to hear a Sermon as long as they lived, if they could help it: But most of them, if they were forc'd to it, would behave very well, and actually receive Benefit from being there; especially in Armies, where Nothing being less wanted than contrite Hearts and broken Spirits, Nothing is mention'd that is mortifying, or would depress the Mind; and if ever any thing melancholy is slightly touch'd upon, it is done with great Art, and only to make a Contrast with something reviving, that is immediately to follow, which will flatter their Pride, and make them highly delighted with themselves. All Exhortations to Battle should be chearful and pleasing. What is required of the Men, is, that they should Fight undauntedly and obstinately. Therefore all Arts are made use of to raise and keep up their Spirits on the one Hand, and their Hatred to their Enemies on the other. To dissipate their Fears, they are a.s.sured of the Justice and Goodness of their Cause, that G.o.d himself is engaged, and his Honour concern'd in it; and that therefore, if they can but shew Zeal enough for him, and are not wanting to themselves, they need not doubt of the Victory.

Hor. It is amazing, that Believers, who are so conscious of their own Wickedness, should be so easily persuaded, that G.o.d would do any Thing in their Favour.

Cleo. The great Propensity we have in our Nature to flatter our selves, makes us easy Casuists in our own Concerns. Every body knows, that G.o.d is merciful, and that all Men are Sinners. The Thought of this has often been a great Comfort to very bad Livers, especially if they could remember, that ever they wish'd to be better; which, among Believers, there is not One in a Hundred, but can. This good Disposition of Mind a wicked Man may make a notable Construction of, and magnify the Merit of it, till the Reflection of it is sufficient to make his Conscience easy, and he absolves himself without the Trouble of Repentance. I can easily conceive, how one of the Vulgar, no better qualify'd, may a.s.sist at Publick Wors.h.i.+p with Satisfaction, and even Pleasure; if Preaching and Praying are managed in the Manner I have hinted at: And it is not difficult to imagine, how by a little paultry Eloquence, and Violence of Gestures, a Man in this Situation may be hurried away from his Reason, and have his Pa.s.sions so artfully play'd upon; that feeling himself thoroughly moved, he shall mistake the Malice of his Heart, and perhaps the Resentment of a great Wound received, for the Love of G.o.d and Zeal for Religion. There is another Cla.s.s of wicked Men, that I have not touch'd upon yet; and of which there would always be great Numbers among such Troops as we have been speaking of, _viz._ Soldiers of the Sober Party, where Swearing, Prophaneness, and all open Immorality are actually punish'd; where a grave Deportment and strict Behaviour are encouraged, and where Scripture-Language and Pretences to Holiness are in Fas.h.i.+on; in an Army of which the General is firmly believed to be a Saint, and acts his part to Admiration.

Hor. It is reasonable to think, I own, that in such an Army, to one sincere Man, there would always be three or four Hypocrites; for these I suppose are the Cla.s.s you mean.

Cleo. They are so. And considering, that, to save Appearances, Hypocrites are at least as good as the sincere Men I have spoken of, it is impossible, that there should not be a great Shew of Religion among them, if there were but eight or ten of them sincere in every Hundred: And where such Pains should be taken to make the Men seem to be G.o.dly; and this Point of outward Wors.h.i.+p should be labour'd with so much Diligence and a.s.siduity, I am persuaded, that many even of those, who should be too wicked to be Hypocrites, and to counterfeit long, would sometimes, not only pray in good Earnest, but likewise, set on by the Examples before them, be transported with real Zeal for the Good of their Cause.

Hor. There is no Doubt but Enthusiasm among a Mult.i.tude is as catching as Yawning: But I don't understand very well what you mean by too wicked to be Hypocrites; for I look upon them to be the worst of all Men.

Cleo. I am very glad you named this. There are two Sorts of Hypocrites, that differ very much from one another. To distinguish them by Names, the One I would call the Malicious, and the Other the Fas.h.i.+onable. By malicious Hypocrites, I mean Such as pretend to a great Deal of Religion, when they know their Pretensions to be false; who take Pains to appear Pious and Devout, in order to be Villains, and in Hopes that they shall be trusted to get an Opportunity of deceiving those, who believe them to be sincere. Fas.h.i.+onable Hypocrites I call those, who, without any Motive of Religion, or Sense of Duty, go to Church, in Imitation of their Neighbours; counterfeit Devotion, and, without any Design upon others, comply occasionally with all the Rites and Ceremonies of Publick Wors.h.i.+p, from no other Principle than an Aversion to Singularity, and a Desire of being in the Fas.h.i.+on. The first are, as you say, the worst of Men: but the other are rather beneficial to Society, and can only be injurious to themselves.

Hor. Your Distinction is very just, if these latter deserve to be call'd Hypocrites at all.

Cleo. To make a Shew outwardly of what is not felt within, and counterfeit what is not real, is certainly Hypocrisy, whether it does Good or Hurt.

Hor. Then, strictly speaking, good Manners and Politeness must come under the same Denomination.

Cleo. I remember the Time you would by no Means have allow'd this.