Chapter III: Part 3

Cleo. All other Precepts and Commandments are visibly labouring to restrain the Passions, and cure the Imperfections of our Nature; but these Regulations of Honour are endeavouring to prevent Mischief, by soothing and flattering the Frailties they point at. In Offences against a Man's Honour, Pardon is not ask'd of God or the King, but of him who receiv'd the Affront. It is he, therefore, whom all the Address and Homage are paid to: He is the Idol that is kneel'd to, and the only Sovereign that can forgive the Trespasses committed against himself. The Punishment of the first Aggressor, you see, is altogether a Compliment to the Person offended, whose Wrath the Law is so far from blaming, that it justifies it, and gives him an Opportunity of indulging it by the Indignity it puts upon the Offender. The real Mischief is not apprehended from the Offender, but the Person offended; and therefore it is him, whom the Law coaxes and wheedles into good Humour, by offering him a Reparation that shall be equally honourable with what he would chuse, tho' less prejudicial to the Society. What the Law promises is a Tribute to the same Passion which he wants to gratify, a Sacrifice to the Idol which he himself adores. Should Any one personate these Laws, and, representing the Sentiments on those who made them, speak to a Man of Honour, who had receiv'd an Affront, an Officer of the Guards, we'll say, who had been call'd Fool by his Equal, the Purport of the Discourse would be this: You are very much in the Right, Sir, to be highly incensed against the Man who dared to call you Fool, you that are a Man of Honour, to whom, as such, the whole World ought to pay the highest Esteem. You have not only an undoubted Right to do your Self justice, and revenge the Affront that has been given you; but there is likewise such a Necessity of your resenting it, that if you could tamely put up the Injury you have receiv'd, and neglect demanding Satisfaction, you would deserve to be branded with Ignominy, and all Men of Honour would justly refuse ever to converse with you for the future. But the Person, whom you have this Affair with, being likewise a Man of Honour, it is greatly to be fear'd, that upon your demanding Satisfaction of him, a Battle will ensue, which, between two Persons who value their Honours a Thousand Times more than their Lives, will probably be fatal to one, if not to both; you are therefore earnestly desired by the King himself, that for his Sake you would make some Alteration in the Manner of taking that Satisfaction which you ought to receive; and the Marshals of _France_ have not only given it under their Hands, that the Equivalents, which they have proposed for Fighting, will be as entire a Reparation to your Honour as can be obtain'd by Arms; but moreover they have promised and engaged their Honours, that in Cases of Affronts they will take up and content themselves with the same Equivalents, and on all Occasions submit to the same Regulations, which you are now desired to follow. And that it may appear, how highly reasonable this Request is; you are likewise desired to take the following Remonstrance into your Consideration: That the Valour and Steadiness of Men of Honour: are the grand Support of all States and Kingdoms, is a Truth not to be denied; and that not only the Peace and Tranquility, and all the Blessings we enjoy, but likewise the King's Crown and Safety would be precarious without them, is as unquestionable. For this Reason all wise Princes, Magistrates and Governours, will ever take all imaginable Care, on the one Hand, to cultivate and encourage the most noble Principle of Honour, and, on the other, to encrease the Numbers of the worthy Posessors of it, by favouring and on all Occasions shewing them the most tender Affection, as well as highest Esteem. It is easy then to be imagin'd, that a Monarch, who loves his People, and has the Interest of his Nation at Heart, must be sensibly afflicted to see it become a common Practice for such valuable Men to destroy one another, and behold that Bravery and Spirit, which should only be made Use of against the Enemies of the Country, hourly employ'd and lavish'd away in private Quarrels, that can have no other Tendency that the weakening of the Kingdom, and which, if suffer'd to go on, must compleat its Ruin.

Hor. You make these Laws speak very notably.

Cleo. I have said Nothing but what is certainly imply'd in them. Every Man in _France_ knew, that the chief Motive of all those Edicts against Duelling, was the Loss of the brave Men that was sustain'd by that Custom. The Sinfulness of it was the least Consideration.

Hor. There, I believe, you wrong them, for I have seen some of these Edicts, where Duelling is call'd an Antichristian Practice, which God was highly offended at.

Cleo. In wording of the Edicts, indeed, some such Thing was put in for Form's Sake; but the Regulations themselves, by which the Men of Honour were to walk, were openly Antichristian; and in some Cases, instead of Teaching Men to forgive those that had trespas'd against them, they obliged and forced the Offended to shew their Resentment, tho' they would rather not, and desired to be excused.

Hor. Where the Affront was very heinous, I know what you say is true. But you set these Things in a strange Light. I can make the same Glosses upon our Laws, which oblige me to prosecute a Man that has robb'd me, if I can catch him, whether I will or not; and he shall be hang'd, tho' I forgive him the Injury, and even would beg his Life.

Cleo. There is a vast Difference between the two Cases, a Robbery, and an Affront: No body hinders you from forgiving a Man that robb'd you; but notwithstanding your pardoning him, he is punish'd for acting against the Laws; therefore his Offence is against the King, who is the Guardian and Superintendant of them. And No body but the King can pardon the Trespasses that are committed against his Crown and Dignity. Whoever robs you, must be hang'd, because he robb'd, not because he robb'd YOU in particular: Tho' you are bound to prosecute him for Robbing you, yet the Injury is reckon'd as done to the Publick; and you become a Criminal your Self, if you connive at his Escape, tho' he restor'd to you what he had robb'd you of. But in the Case of an Affront the Injury is reckon'd to be done to him only who receiv'd it. His Anger, as I said before, is thought to be just, and his Resentment reasonable, till an ample Satisfaction be made him; therefore it is He who is to be appeas'd, and He only who is to be applied to. The Laws that were compiled by the Marshals of _France_, don't pretend to mend the Heart, and lay no greater Restraint on the Spirit of Revenge, than Matrimony does on the Desire of Procreation; on the Contrary, they flatter the Frailty, and are administring to the Haughtiness of the offended: They are so far from denying him his Demands, or refusing to give him Satisfaction for the Affront, that they appoint it by Authority; in the ordering of which they make such ample Provisions for the Gratification of his Pride, as no reasonable Man could ever think of without blushing. The only Thing they oblige him to is, that he shall take the Satisfaction in such a Manner, as shall be most safe to himself, and least detrimental to the Publick. Now if you will consider first, that those who made these Regulations were Men of undoubted Honour, who hourly feeling the Force of it within themselves, were perfectly well acquainted with the Principle which it is built upon; and secondly, that the profound Humility of the Offender, and his asking Pardon of the offended, are two main Points in the repairing of Honour, necessary _postulata_, without which those knowing Judges thought it impossible, that an Affront could be forgiven: If, I say, you'll consider these two Things, you'll see plainly, what Passion in Human Nature it is, which those Laws of Honour tally'd with, and likewise that it is true, what I have asserted of them, that instead of reproving, curbing, or diminishing the Frailty that is offensive, which seems to be the Intention of all other Laws, their Aim is to prevent Mischief and do Service to the Civil Society, by approving of, cherishing, and indulging that very Passion, from which the Evil they would prevent can only proceed.

Hor. You think those Regulations were effectual, and yet you seem to dislike them.

Cleo. I dislike them because they are destructive to Religion; and if a Minister of the Gospel was to dissuade and deter Men from Duelling he would do it in quite another Manner. By a Minister of the Gospel I don't mean a Philosophizing Divine, or a polite Preacher, but a sincere Follower of the Apostles, a down-right Christian. He would, in the First Place, insist upon it, that Forgiving of Injuries was a Christian Duty never to be dispens'd with; because it is made the Condition on which we are taught to beg Pardon for our own Offences. In the Second, he would demonstrate that no Man is ever to revenge himself, how highly and how atrociously soever he might have been injured. If ever he heard of a Man's sending a Challenge for having been call'd Fool, or other verbal Injuries, he would reprove his Frowardness and Want of Temper, for resenting such Trifles as the Law of his Country thought it not worthy to take Notice of. He would appeal to his Reason, and ask him, whether he could think, that the Affront he complain'd of, was a sufficient Cause to take away a Man's Life. He would represent to him the Heinousnesss of Murder, God's express Command against it; his Justice, his Wrath, his Vengeance when provok'd. But if all these could not divert the Dueller from his Purpose, he would attack his stubborn Heart in its inmost Recesses, and forget Nothing of what I told you on the Subject in our Second and Third Conversation. He would recommend to him the Fable of the _Bees_, and, like that, he'd dissect and lay open to him the Principle of Honour, and shew him, how diametrically opposite the Worship of that Idol was to the Christian Religion; the First consisting in openly cherishing and feeding that very Frailty in our Nature, which the latter strictly commands us with all our Might to conquer and destroy. Having convinced him of the substantial Difference and Contrariety between these Two Principles, he would display to him, on the one Hand, the Vanity of Earthly Glory, and the Folly of Coveting the Applause of a Sinful World; and, on the other, the Certainty of a Future State, and the Transcendency of everlasting Happiness over every Thing that is perishable. From such Remonstrances as these the good, pious Man would take an Opportunity of exhorting him to a Christian Self-denial, and the Practice of real Virtue, and he would earnestly endeavour to make him sensible of the Peace of Conscience and solid Comforts that are to be found in Meekness and Humility, Patience, and an entire Resignation to the Will of God.

Hor. How long, pray, do you intend to go on with this Cant?

Cleo. If I am to personate a Christian Divine, who is a sincere Believer, you must give me Leave to speak his Language.

Hor. But if a Man had really such an Affair upon his Hands, and he knew the Person, he had to do with, to be a resolute Man that understood the Sword, do you think he would have Patience or be at Leisure to hearken to all that puritanical Stuff, which you have been heaping together? Do you think (for that is the Point) it would have any Influence over his Actions?

Cleo. If he believ'd the Gospel, and consequently future Rewards and Punishments, and he likewise acted consistently with what he believ'd, it would put an entire Stop to all, and it would certainly hinder him from fending or accepting of Challenges, or ever engaging in any Thing relating to a Duel.

Hor. Pray now, among all the Gentlemen of your Acquaintance, and such as you your Self should care to converse with, how many are there, do you think, on whom the Thoughts of Religion would have that Effect?

Cleo. A great many, I hope.

Hor. You can hardly forbear laughing, I see, when you say it; and I am sure, you your Self would have no Value for a Man whom you should see tamely put up a gross Affront: Nay, I have seen and heard Parsons and Bishops themselves laugh at, and speak with Contempt of pretended Gentlemen, that had suffer'd themselves to be ill treated without resenting it.

Cleo. What you say of my self, I own to be true; and I believe the same of others, Clergymen as well as Laymen. But the Reason why Men, who bear Affronts with Patience, Are so generally despised is, because Every body imagines, that their Forbearance does not proceed from a Motive of Religion, but a Principle of Cowardice. What chiefly induces us to believe this, is the Knowledge we have of our selves: We are conscious within of the little Power which Christianity has over our Hearts, and the small Influence it has over our Actions. Finding our own Incapacity of subduing strong Passions, but by the Help of others that are more violent, we judge of others in the same Manner: And therefore when we see a vain, worldly Man gain such a Conquest over his known and well establish'd Pride, we presently suspect it to be a Sacrifice which he makes to his Fear; not the Fear of God, or Punishment in another World, but the Fear of Death, the strongest Passion in our Nature, the Fear that his Adversary, the Man who has affronted him, will kill him, if he fights him. What confirms us in this Opinion is, that Poltrons shew no greater Piety or Devotion than other People, but live as voluptuously and indulge their Pleasures as much, at least, as any other of the _beau monde_. Whereas a good Christian is all of a Piece; his Life is uniform; and whoever should scruple to send or to accept of a Challenge for the Love of God, or but from a Fear of his Vengeance, depend upon it, he would have that same Fear before his Eyes on other Occasions likewise: And it is impossible that a Religious Principle, which is once of that Force, that it can make a Man chuse to be despis'd by the World, rather than he would offend God, should not only not be conspicuous throughout his Behaviour, but likewise never influences the Rest of his Actions at any other Time.

Hor. From all this it is very plain, that there are very few sincere Christians.

Cleo. I don't think so, as to Faith and Theory; and I am persuaded, that there are great Numbers in all Christian Countries, who sincerely believe the Bible to be the Word of God, and the old as well as new Testament to be a Revelation from Heaven: But as to Works and Practice I am of your Opinion; and I not only believe, that there are very few sincere and real Christians in their Lives and Conversation, for that is a difficult Task, but I believe likewise, that there are very Few who are sincere in endeavouring to be so, or even in desiring to be real Christians. But this is no Argument against Christianity, or the Reasonableness of its Doctrine.

Hor. I don't say it is. But as the Principle of Honour, whatever Origin it had, teaches Men to be just in all their Dealings, and true to their Engagements, and there are considerable Numbers in every civiliz'd Nation, who really take Delight in this Principle, and in all their Actions are sway'd and govern'd by it, must you not allow, that such a Principle, let it be owing to Education, to Flattery, to Pride, or what you please, is more useful to Society than the best Doctrine in the World, which None can live up to, and but Few endeavour to follow?

Cleo. Tho' those who are deem'd to be Men of Honour, are far from being all really virtuous, yet I can't disprove, that the Principle of Honour, such as it is, does not fully as much Good to Society as Christianity, as it is practised; I say, to Society, and only in respect to Temporals; but it is altogether destructive as to another World: And as the greatest Happiness upon Earth to a good Christian, is a firm Belief, and well grounded Hope, that he shall be Happy in Heaven, so a Man who believes the Gospel, and pretends to value everlasting Happiness beyond any Thing of shorter Duration, must act inconsistently with himself unless he adheres to the Precepts of Christianity, and at the same Time explodes the Principle of Honour, which is the very Reverse of it.

Hor. I own, that in the Light you have put them, they seem to be, as you say, diametrically opposite.

Cleo. You see, that those who act from a Principle of Religion, fairly attack the Heart, and would abolish Duelling and all other Mischief, by restraining, conquering, and destroying of Pride, Anger, and the Spirit of Revenge; but these Passions are so necessary to Society for the Advancement of Dominion and worldly Glory, that the Great and Ambitious could not do without them in a Warlike Nation. Those who compiled in _France_ the Regulations we have been speaking of, were well aware of this: They judged from what they felt within, and knew full well, that take away Pride, and you spoil the Soldier; for it is as impossible to strip a Man of that Passion, and preserve in him his Principle of Honour, as you can leave him his Bed after you have taken away the Feathers. A peaceful Disposition and Humility are not Qualities more promising in the Day of Battle, than a contrite Heart an broken Spirit are Preparatives for Fighting. In these Regulations, so often mention'd, it is plainly to be seen, what Pains and Care were taken, not to arraign, or lay the least Blame upon the Principle of Honour, tho' the Kingdom groan'd under a Calamity which visibly arose from, and could be the Effect of no other Cause than that very Principle.

Hor. All the Fault, in my Opinion, ought to be laid on the Tyranny of Custom; and therefore the Marshals of _France_ were in the Right not to depreciate or run the least Risque of destroying or lessening the Principle of Honour, which, I am confident, has been a greater Tie upon Men than any Religion whatever.

Cleo. It is impossible that there should be a greater Tie, a stronger Barrier against Injustice, than the Christian Religion, where it is sincerely believ'd, and Men live up to that Belief. But if you mean, that the Number of Men, who have stuck to the Principle of Honour, and strictly follow'd the Dictates of it, has been greater than that of Christians, who, with equal Strictness, have obey'd the Precepts of the Gospel; if, I say, you mean this, I don't know how to contradict you. But I thought, that I had given you a very good Reason for that, when I shew'd you, that in the Notions of Honour there are many Allurements to draw-in vain worldly Men, which the Christian Religion has not; and that the Severity of this is more mortifying and disagreable to Human Nature, than the Self-denial which is required in the other. There are other Reasons besides, which I have likewise hinted at more than once. A Man may believe the Torments of Hell, and stand in great Dread of them, whilst they are the Object of his serious Reflection; but he does not always think of them, nor will they always make the same Impression upon him, when he does. But in worshiping Honour, a Man adores himself, which is ever dear to him, never absent, never out of Sight. A Man is easily induced to reverence what he loves so entirely.

Hor. The Fear of Shame cannot restrain Men in Things that are done in Secret, and can never be known. Men of Honour are true to their Trust, where it is impossible they should be discover'd.

Cleo. That is not universally true; tho', without doubt, there are many such. The grand Characteristick of a Man of Honour, at least of Modern Honour, is, that he takes no Affront without resenting it, and dares fight Any body without Exception; and such there are that have not common Honesty, and are noted Sharpers. Besides, by Education and conversing constantly with Men of Honour, and some of real Honour and Probity, Persons may contract a strong Aversion to every Thing that is dishonourable. The most effectual method to breed Men of Honour, is to inspire them with lofty and romantick Sentiments concerning the Excellency of their Nature, and the superlative Merit there is in being a Man of Honour. The higher you can raise a Man's Pride, the more refin'd you may render his Notions of Honour.

Hon. The Substance of this you have said twenty Times; but I don't understand your adoring of one's self.

Cleo. I'll endeavour to explain it to you. I am acquainted with Men of Honour, who seem to have a very slender Belief, if any, of future Rewards and Punishiments, and whom yet I believe to be very just Men. Of these there are several, whom I could entirely confide in, and whose Words I would much rather take in Business of Moment than any Bishop's, whom I know Nothing of. What is it that keeps these Men in Awe? What keeps them true to their Word, and steady to their Engagements, tho' they should be Losers by it?

Hor. I don't know any Thing but the Principle of Honour, that is deeply rooted in them.

Cleo. Still the Thing, whatever it be, which a Man loves, fears, esteems, and consequently reverences, is not without, but within himself. The Object then of Reverence, and the Worshiper, who pays it, meeting and remaining in the same Person, maynot such a Person be justly said to adore himself: Nay, it seems to be the common Opinion, that this is true; for unless some Sort of Divinity was supposed, to reside in Men of Honour, their affirming and denying Things upon that Principle could never be thought an Equivalent for an Oath, as to Some it is allow'd to be. Pray, when a Man asserts a Thing upon his Honour, is it not a Kind of Swearing by himself, as others do by God? If it was not so, and there was supposed to be the least Danger, that Men, endued with the Principle of Honour, could deceive or prevaricate, I would fain know, why it should be binding and acquiesc'd in.

Hor. You may say the same of the Quakers; and that there must be supposed to be some Divinity in them, that their solemn Affirmation should be thought equivalent to an Oath.

Cleo. That's quite another Thing. The Quakers take all Oaths whatever, whether they are made before a Magistrate or otherwise, to be sinful, and for that Reason they refuse to Swear at all. But as it is their avow'd Opinion, that a wilful notorious Lie is not less Criminal in the Sight of Heaven than we take Perjury to be, it is evident, that in giving their Testimony, they stake their Salvation equally with other People that make Oath. Whereas those who, with us, are credited upon their Honour, have no such Scruples, and make Oath themselves on other Occasions: The Reason therefore why they don't try Criminals and pronounce their Judgment upon Oath, as other Judges and Juries do, is not, that they think appealing to God or Swearing by his Name to be Sinful, which is the Case of the Quakers; but because they are supposed to be altogether as credible without it, as if they did. And if there was not some Adoration, some Worship, which Men of Honour pay to themselves, the Principle they act from could not have produced the visible Effects it has in so many different Nations.

Hor. You have said several Things which I cannot disprove, and some of them, I own, are probable enough; but you are like to leave me as you found me. The Principle of Honour has lost no Ground in my Esteem; and I shall continue to act from it as I did before. But since you imagine to have so plainly proved, that we are Idols to our Selves, and that Honour is diametrically opposite to Christianity, I wonder you don't call it the Beast in the _Apocalypse_, and say, that it is the Whore of _Babylon_. This would be a notable Conceit, and suit Papists as well as Protestants; nay, I fancy, that the Colour of the Whore, and her Thirst after Blood, might be better accounted for from Duelling, than any other Way that has been tried yet.

Cleo. The Revelations of St. _John_ are above my Comprehension; and I shall never laugh at Mysteries for not understanding them.

Hor. What you say of Mysteries, I think, ought to be more justly applied to the Principle of Honour, which we do understand; for whatever it may be derived from, the Advantages the Civil Society receives from it, both in Peace and War, are so many and so manifest, that the Usefulness of it ought to exempt and preserve it from being ridicul'd. I hate to hear a Man talk of its being more or less portable, the melting of it over again, and reducing it to a new Standard.

Cleo. I know, you dislike this in the Fable of the _Bees_; but if you'll examine into what you have read there, you'll find, that my Friend has ridicul'd Nothing but what deserves it. There is certainly a great Difference between the Men of Honour in former Ages and many of those, who now-a-days assume the Title. A Man in whom Justice, Integrity, Temperance and Chastity are join'd with Fortitude, is worthy of the highest Esteem; but that a debauch'd Fellow, who runs in every Tradesman's Debt, and thinks himself not obliged to pay any Thing but what is borrow'd or lost at Play, should claim the same Regard from us, for no other Reason than because he dares to Fight, is very unreasonable.

Hor. But is he serious, when he speaks of the Men of ancient Honour, of whom he thinks _Don Quixot_ to have been the last?

Cleo. When the Romance-Writers had carried the Prowess and Atchievements of their heroes to an incredible Pitch, was it not ridiculous to see Men in their Senses, not only believe those Extravagancies in good Earnest, but likewise endeavour to imitate those fabulous Exploits, and set about copying after those imaginary Patterns? For it was that which _Cervantes_ exposed in _Don Quixot_.

Hor. In the Fifteenth and Sixteenth Century, the _Spaniards_ were the best Soldiers in the World; they shew'd themselves on many Emergencies to be a grave and wise Nation, and had many real Patterns of strict Honour and great Virtue among them. Things are as often over-done in Satyrs as they are in Panegyricks; and the Likeness of a _Caricatura_ is no more to be trusted to than that of the most flattering Pencil.

Cleo. I shall always bear the highest Esteem for Men of strict Honour and real Virtue, and will never ridicule what is approved of by Custom, and the Consent of several Ages has render'd valuable; but no Title or Dignity, no Name or Distinction can be so honourable, or so eminent, that a serious Enquirer may not have Leave to trace it to the Bottom. I have acknowledged, that the Word Honour, in its first and genuine Sense, is as ancient as the oldest Language in the World. As to my Conjecture concerning the same Word, as it signifies a Principle which Men act from, I leave it entirely to your Judgment: But whatever the Origin may be of either, it is certain, that whatever the Words Honour and Honourable are join'd with, added or applied to, there is plain Design in them of pleasing and gratifying those it concerns, on Account of the Passion of Self-liking, and a palpable Tendency to humour, approve of, or encrease the good Opinion Man has of himself: As you'll find, on the Contrary, that in the Words Dishonour Shame, Ignominy, and whatever is dishonourable, there is an Intention, or Something imply'd, to displease and mortify those it concerns, on Account of that same Passion of Self-liking, and an Endeavour to lessen, contradict or destroy Self-Esteem, which is that good Opinion which Man has of himself from Nature.

Hor. That the Words Honour and Shame are either literally made Use of, as you say, or metaphorically applied to other Creatures or Things inanimate, I believe: I allow likewise, that the Principle of Honour is found in no Breast that is not possess'd of Self-liking to an eminent Degree; but I don't think that a Fault.

Cleo. The only Fault I have found with the Principle of Honour, is, it's clashing with the Christian Religion. I have told you the Reasons, why the Church of _Rome_ thought it her Interest to reconcile them, and make People believe, that they did not interfere with one another. She has always consulted Human Nature, and ever join'd gay Shew and Pomp, as I have hinted before, to Superstition; well knowing, that, as to keep Man under and in Subjection, you must work upon his Fear, so, to make him act with Alacrity, and obey with Pleasure, where Lucre is out of Question, you must flatter his Pride. It is from this Policy of hers, that all Names of Dignity and Distinction among Christians, as Earl, Baron, Duke, Marquis, &c. had originally their Rise as Hereditary Titles. To the same have been owing all the various Ceremonies of Institutions and Instalments; and Coronations, as well as Inthronizations. Of the Orders of Knighthood, and the vast Multiplicity of them, I have spoke already.

Hor. You give more to the Church of _Rome_ than her Due: Most Countries in _Christendom_ have Orders of Knighthood peculiar to themselves, and of which it is evident, that they were instituted by their own Sovereigns.

Cleo. But look into the Ceremonial of those Institutions, and the great Share the Clergy has in most of them, and you'll easily see, what Stock they sprung from. And tho' the Sovereign, in every Country, is deem'd to be the Fountain of Honour, yet the Sovereigns themselves had their Titles, as well as Coats of arms, from the Popes; nor had they ever any Ensign of Honour, Power or Authority, which they could depend upon, unless it had first been granted, or confirm'd and ratify'd, by the See of _Rome_.

Hor. I take the _Insignia_, which the Proconsuls and Proprietors had in the different Provinces of the _Roman_ Empire, and which _Pancirolus_ has wrote of so amply, to have been much after the Nature of Coats of Arms.

Cleo. Those _Insignia_ belong'd to the Office; and a Governour could only make Use of them, whilst he was in it: But hereditary Coats of arms, that were given to particular Men or Societies, by Way of Reward for Services perform'd, were never known; and Heraldry it Self had no Existence, before the Pope's Supremacy had been acknowledged by the Christian World. And if we consider the fine Opportunities, which the most idle and indolent, the most insignificant and unworthy of the Society, often meet with from this Invention of valuing themselves upon Actions that were perform'd several Ages before they were born, and bespeak a Merit which they know in their Consciences that they are destitute of; if, I say, we consider what I have now mention'd, we shall be forc'd to confess, that, of all Arts and Sciences, Heraldry has been the most effectual to stir up and excite in Men the Passion of Self-liking, on the finallest Foundation; and daily Experience teaches us, that Persons of Education and Politeness can taste no Pleasure in any Thing at Home or Abroad, at Church or the Play-House, where the Gratification of this Passion is entirely excluded. Of all the Shews and Solemnities that are exhibited at _Rome_, the greatest and most expensive, next to a Jubilee, is the Canonization of a Saint. For one that has never seen it, the Pomp is incredible. The Stateliness of the Processions, the Richness of Vestments and sacred Utensils that are display'd, the fine Painting and Sculpture that are expos'd at that Time, the Variety of good Voices and Musical Instruments that are heard, the Profusion of Wax-Candles, the Magnificence which the Whole is perform'd with, and the vast Concourse of People, that is occasion'd by those Solemnities, are all such, that it is impossible to describe them.

Hor. It is astonishing, I own; but what would you infer from them?

Cleo. I would desire you to observe, how vastly different some of the Ends and Purposes are, that Canonizations may be made to serve at the same Time. It is pretended, in the First Place, that they are perform'd to do Justice and pay Veneration to the Memory of those Holy Persons: Secondly, that by Men's worshiping them, they may be induced, among the Rest of the Saints, to intercede with God for the the Sins of their Votaries: And lastly, because it is to be hoped, that among such Numbers as assist at those Solemnities, there are many who will be affected by them, and endeavour to imitate, in their Lives, the holy Examples that are set before them: For there is no Time more seasonable to stir Men up to Devotion and Sentiments of Piety, than when Rapture and high Admiration have been rais'd in them first.

Hor. Besides Canonizations keep up the Reputation of the _Roman_ Catholick Faith; for the new Saints, that are made from Time to Time, are always fresh Witnesses, that Miracles are not ceas'd, and consequently that the Church of _Rome_ continues to be the same Church which Christ and his Apostles first establish'd.

Cleo. You are in the Right; and whilst we consider and give Credit to those Pretences, the Design must seem to be religious; and every _Roman_ Catholick, who is firm in his Belief; is obliged to think, that whatever Cost is bestow'd upon Canonizations, no Money could be laid out better. But if we mind, on the other Side, the strong Sollicitations of the great Men, that either are, or pretend to be the Relations of the venerable Person, whose Holiness they vouch for; the vast Pains that are taken, the Intrigues that are carried on for Years together, to procure this high Favour of the Sacred College; and when it is obtain'd, what an Honour it is to the whole Family; the Visits that are paid from all Parts to every Rich Man that belongs to it, and the Compliments that are made on Account of it; besides the Privileges they receive from it ever after; If, I say, we mind these Things on the other Side, we shall find, that in the Motives from which Men sue for this Honour, there is not a Grain of Religion to an Ounce of Pride, and that what seems to be a Solemnity to celebrate the Sanctity of the Dead, is in Reality a Stratagem of the Church to gratify the Ambition of the Living. The Church of _Rome_ has never made a Step without Regard to her Temporal Interest, and an After-Thought on her Successors, _Luther_ and _Calvin_, and some Others of the chief Adversaries of _Rome_, were Men of great Parts, that have gain'd themselves Immortal Names; but it must be confess'd, that they rais'd themselves altogether at the Expence of their Brethren. They gave up both the Patrimony and Dominion of the Church, and made Presents of them to the Secular Powers, that would espouse their respective Causes, and establish their Doctrines; by which, and the destroying of Purgatory, they not only stript the Clergy of their Wealth and Power for the present, but likewise took away the Means by which, one Day or other, it might have been possible for their Successors to retrieve them. It is well for the Protestant Cause, that the Multitude can't hear or know the Wishes, that are made in Secret by many of the Clergy, nor the hearty Ejaculations, which the Men of Spirit among them are often sending after the Memory of the first Reformers, for having left their Order in that Pickle, and almost at the Mercy of the Laity, after they had been made dependent on the Clergy. If those pious Leaders had understood, or at least consulted Human Nature, they would have known, that strict Lives and Austerity of Manners don't go by Inheritance, and must have foreseen, that as soon as the Zeal of the Reformation should begin to cool both the Clergy and the Laity would relax in their Morals; and consequently, that their Successors, after Two or Three Generations, would make wretched Figures, if they were still to continue to preach Christianity without Deceit or Evasions, and pretend to live conformably to the Rules of it: If they had but reflected on what had happen'd in the Infancy of their Religion, they must have easily foreseen what I say.

Hor. What is it that happen'd then?

Cleo. That Christ and his Apostles taught by Example as well as Precepts the Practice of Humility and the Contempt of Riches; to renounce the Pomp and Vanity of the World, and mortify the Flesh, is certain: And that this was striking at the very Fundamentals of Human Nature, is as certain. This could only be perform'd by Men preternaturally affected; and therefore the Founders of Christianity being gone, it could not be expected, that the same Austerity of Life and Self-denial should be continued among the Successors of them, as soon as the Ministry of the Gospel became a Calling, that Men were brought up to for a Livelihood; and considering how essential those mortifying Principles are to Christianity, it is not easy to conceive, how the one could be made still to subsist, when the other should cease to be. But Nothing seems more impracticable than that the Gospel, which those Principles are evidently taught, should ever be turn'd into an inexhaustible Fund of Worldly Comforts, Gain, Honour, and Authority; yet this has been perform'd by the Skill and Industry of the Architects, who have built that Master-Piece of Human Policy, the Church of _Rome_. They have treated Religion as if it was a Manufacture, and the Church a Set of Workmen, Labourers and Artificers, of different Employments, that all contribute and cooperate to produce one entire Fabrick. In the great Variety of their Religious Houses, you have all the Severity of Manners and Rigour of Discipline, which the Gospel requires, improved upon. There you have perpetual Chastity, and Virgins wedded to Christ: There is Abstinence, and Fasting; there is Mortifying of the flesh, Watching, Praying, the Contempt of Money and Worldly Honour; a literal Retirement from the World, and every Thing you can ask for, relating to Self-denial, as to Carnal Enjoyments and the renouncing of Pomp and Vanity, at least to all outward Appearance. When Men see that Strictness of Morals, and that Christian Self-denial, which are so manifestly taught in the Gospel, own'd by the Clergy, and some where or other actually comply'd with, they will easily give Ear to any Thing that is said to them besides. This grand Point concerning the Austerity of Life, and mortifying the Flesh, being literally understood, and acknowledged by the Clergy to be such, as the Apostles have deliver'd them without Prevarication, it will not be difficult to make the Laity believe, not only mysterious Contradictions, but likewise the most palpable Absurdities, such as Transubstantiation; that the Pope is infallible, and has the Power of Thundering out _Anathema's_ and granting Absolutions; and consequently of damning and saving whom he pleases; that the Pomp and Magnificence of the Sacred College, and even the Luxury of a Court, are laudable Means, and absolutely necessary to keep up the Dignity and outward Luster of the visible Church; and that the Spiritual Welfare of it depends upon Temporal Authority, and cannot be duely taken Care of without large Revenues, Princely Power, Politicks, and Military Force. No Set of Men have deserv'd better of the Church of _Rome_, than the Writers of Legends and the Forgers of Miracles. In the Lives of the Saints, there is a plausible Representation of the Church Militant; and considering how naural it is for Man to be superstitious, and to love the _Merveilleux_, Nothing could be thought of more agreeable or edifying than to read of such Numbers of Holy Men and Women, that did not flinch from Combating themselves, and to see the noble Victories that have been obtain'd over the World, the Flesh and the Devil, in a literal Sense, as are to be met with in those judicious Relations.

Hor. But what Analogy is there between the _Roman Catholick_ Religion, and a Manufacture, as you insinuated?

Cleo. The Division of the whole into so many different Branches. The great Prelates, of whom not many have any Religion at all, are yet for Worldly Ends continually watching over the Temporal Interest of it. The little Bishops and ordinary Priests take Care of the Mystical Part of it; whilst the Religious Orders contribute meritorious Works, and seem actually to comply with the harshest Precepts of Christianity, often in a more rigid Construction than the Words themselves will bear.

Hor. Then have the Laity no Share in it?

Cleo. Yes; but their Task is the easiest, and what they club towards Religion chiefly consists in Faith and Money. But when Men pretend to be Christians, and Nothing is to be met with in any Part of their Religion, but what is easy and pleasant, and Nothing is required either of the Laity or the Clergy, that is difficult to perform, or disagreeable to Human Nature, there is Room to suspect, that such a Set of People lay claim to a Title, that does not belong to them. When Ministers of the Gospel take Pains to undermine it themselves, and flatly deny the Strictness of Behaviour, and Severity of Manners, that are so manifestly inculcated in every Part of it, I don't wonder, that Men of Sincerity, who can read, should refuse to give Credit to every Thing that is said by such Ministers. It is easier to speak with Contempt of the recluse Lives of the _Carthusians_, and to laugh at the Austerities of _La Trappe_, than it is to refute what might be alledg'd from the Gospel to prove the Necessity there is, that to be acceptable to God, Men should fly from Lust, make War with themselves, and mortify the Flesh. When Ministers of _Christ_ assure their Hearers, that to indulge themselves in all earthly Pleasures and Sensualities, that are not clashing with the Laws of the Country, or the Fashion of the Age they live in, will be no Bar to their future Happiness, if they enjoy them with Moderation; that Nothing ought to be deem'd Luxury, that is suitable to a Person's Rank and Quality, and which he can purchase without hurting his Estate, or injuring his Neighbour; that no Buildings or Gardens can be so profusely sumptuous, no Furniture so curious or magnificent, no Inventions for Ease so extravagant, no Cookery so operose, no Diet so delicious, no Entertainments or Way of Living so expensive as to be Sinful in the Sight of God, if a man can afford them; and they are the same, as others of the same Birth or Quality either do or would make Use of, if they could: That a Man may study and be sollicitous about Modes and Fashions, assist at Courts, hunt after Worldly Honour, and partake of all the Diversions of the _beau monde_, and at the same Time be a very good Christian; when Ministers of _Christ_, I say, assure their Hearers of this, they certainly teach what they have no Warrant for from his Doctrine. For it is in Effect the same as to assert, that the strictest Attachment to the World is not inconsistent with a Man's Promise of renouncing the Pomp and Vanity of it.

Hor. But what signify the Austerity of Life and Forbearance of Nuns and Friars, if they were real, to all the Rest who don't practise them? And what Service can their Self-denial and Mortification be of to the Vain and Sensual, who gratify every Appetite that comes uppermost?

Cleo. The Laity of the _Roman_ Communion are taught and assured, that they may be of great Service even to the Wicked; nay, it may be proved from Scripture, that the Intercession of the Righteous and Innocent, is sometimes capable of averting God's Vengence from the Guilty. This only wants to be believed; and it is the easiest Thing in the World to make the Multitude believe any Assertion, in which there is Nothing that contradicts receiv'd Opinions, and the common notions which Men have of Things. There is no Truth, that has hitherto been more unanimously believed among all Sects and Opinions of Christians in all Ages, than that the gospel warns Men against Carnal Pleasures, and requires of them Humility, the Contempt of Earthly Glory, and such a Strictness of Manners and Morality, as is difficult for Human Nature to comply with. Now when a clergyman, who pretends to preach the Gospel, puts such Constructions on the plainest texts, in which the Doctrine I spoke of is literally taught, as can only tend to extenuate and diminish the Force of them, and when moreover he leaves no Shifts or Evasions untied, till he has destroy'd the Observance of those Precepts; when a Clergyman, I say, is thus employ'd, it is no Wonder that his Doctrine should raise Doubts and Scruples in his hearers, when they compare it with the common Notions Men have of Christianity.

Hor. I am no Admirer, you know, of Priests of any Sort; but of the Two, I would prefer a Man of Learning and good Sense, who treats me with good Manners, recommends Virtue, and a reasonable Way of Living, to an ill bred sour Pedant, that entertains me with fanatical Cant, and would make me believe, that it is a Sin to wear good Cloaths, and fill my Belly with what I like.

Cleo. There is no Doubt, but the _beau monde_, and all well bred People, that desire to be judged of from outward Appearance, will always chuse the most easy _Casuists_; and the more ample the Allowances are, which Clergymen give them, of enjoying the World, the more they'll be pleas'd with them. But this can only be of Service among the Fashionable and the Polite, whose Religion is commonly very Superficial, and whose Virtue is seldom extended beyond good Manners. But what will it do to Men of greater Sincerity, that can and dare examine themselves? What will it do to serious and able Enquirers, that refuse to trust to Outsides, and will not be barr'd from searching into the Bottom of Things? If this was only a Matter of Speculation, a disputable Point in a Ceremony, as whether Men are to sit or to stand at the Performance of it, the Thing might easily be given up: but it plainly appears to be a Theory skilfully raised by Clergymen, to build a Practice upon in their Favour. Those easie Divines don't make such large Allowances to others for Nothing: They speak one Word for the Laity, and two for themselves, and seem to have Nothing more at Heart than to enjoy the Benefit of their own Doctrine. It is no Wonder therefore, that so many of the Clergy are always desirous to converse with the _beau monde_. Among the best bred People there is seldom any Difference to be seen between Believers and Unbelievers; neither of them give any Trouble to their Pastors, and they are all equally cautious of offending. Polite People contradict No body, but conform to all Ceremonies that are fashionable with Regard to the Time and the Places they are in; and a courtly Infidel will observe Decency at Church, and a becoming Carriage there, for the same Reason that he does it at a Ball, or in the Drawing-Room.

Hor. As to Indulgences and large Allowances, the _Roman Catholicks_ out-do us far, especially the _Jesuits_, who certainly are the most easy _Casuists_ in the World.

Cleo. They are so; but it is only in the Management of those, whose Consciences are under their Direction. A Jesuit may tell a Man such or such Things are allow'd to Him in particular, and give him Reasons for it from his Quality, or the Post he is in, from the State of his Health, his Temperament, his Age, or his Circumstances: But he'll not deny or explain away the Self-denial and the Mortification in general, that are commanded in the Gospel. When you come to this Point, he'll not lessen the Difficulty and Irksomeness of Christian Duties to Human Nature and the Flesh; but he'll refer you to the Founder of his Order, and the great Self-denial he practis'd: Perhaps he'll relate to you, how that Saint watch'd his Arms all Night, after he had dedicated them, together with his Life, to the _Virgin Mary_. But that the Gospel requires a literal Mortification of the Flesh, and other hard Tasks from us, is the very Basis which the Pope's Exchequer is built upon. He could have no Colour for enjoining Fasting and Abstinence, if it was not supposed, that he had a Warrant for it from the New Testament. It is this Supposition, that brings all the Grist to his Mill; and thus a Man may eat Flesh in Lent, without a Sin; but tho' he can get the Meat perhaps for Nothing, he shall pay for the Liberty of Eating it. Buying Absolutions implies the Consciousness of having committed a Crime; and No body would give Money for Indulgences, if he thought, that what he desires to be indulged in, was lawful without them. All Multitudes will sooner believe a Man to come from God, who leads an Austere Life himself, and preaches Abstinence and Self-denial to others tho' they themselves, I mean the Hearers, don't practice it, or take any Pains to comply with his Precepts, than they will another, who takes greater Liberties himself, and whose Doctrine is less severe. This the wise Architects of the Church of _Rome_, who were thoroughly skill'd in Human Nature, were well aware of; and accordingly they have improved upon the Scriptures, and added Lustre to all those Precepts, which is most difficult to comply with; and in commenting on the severest Duties of Christianity, they have been so far from extenuating and explaining away our Obligations to perform them, that they have heighten'd and magnify'd them, not only by Words and in Theory, but the Practice and Example; as is so manifest from the hard and almost incredible Tasks, which many of them have actually impos'd upon themselves, and gone through. They have flinch'd at Nothing on this Head.

Hor. A Man must be very stupid to believe, that his close Attachment to the World, and the Loosness of his own Morals can be atton'd for by the recluse and strict Lives that are led in some Religious Houses.