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?