Cleo. Because the One is more skilfully adapted to our inward Make. Men are better paid for their Adherence to Honour, than they are for their Adherence to Virtue: The First requires less Self-denial; and the Rewards they receive for that Little are not imaginary but real and palpable. But Experience confirms what I say: The Invention of Honour has been far more beneficial to the Civil Society than that of Virtue, and much better answer'd the End for which they were invented. For ever since the Notion of Honour has been receiv'd among Christians, there have always been, in the same Number of People, Twenty Men of real Honour, to One of real Virtue. The Reason is obvious. The Persuasions to Virtue make no Allowances, nor have any Allurements that are clashing with the Principle of it; whereas the Men of Pleasure, the Passionate and the Malicious, may all in their Turns meet with Opportunities of indulging their darling Appetites without trespassing against the Principle of Honour. A virtuous Man thinks himself obliged to obey the Laws of his Country; but a Man of Honour acts from a Principle which he is bound to believe Superiour to all Laws. Do but consider the Instinct of Sovereignty that all Men are born with, and you'll find, that in the closest Attachment to the Principle of Honour there are Enjoyments that are ravishing to Human Nature. A virtuous Man expects no Acknowledgments from others; and if they won't believe him to be virtuous, his Business is not to force them to it; but a Man of Honour has the Liberty openly to proclaim himself to be such, and call to an Account Every body who dares to doubt of it: Nay, such is the inestimable Value he sets upon himself, that he often endeavours to punish with Death the most insignificant Trespass that's committed against him, the least Word, Look, or Motion, if he can find but any far-fetch'd reason to suspect a Design in it to under-value him; and of this No body is allow'd to be a Judge but himself. The Enjoyments that arise from being virtuous are of that Nicety, that every ordinary Capacity cannot relish them: As, without Doubt, there is a noble Pleasure in forgiving of Injuries, to Speculative Men that have refin'd Notions of Virtue; but it is more Natural to resent them; and in revenging one's self, there is a Pleasure which the meanest Understanding is capable of tasting. It is manifest then, that there are Allurements in the Principle of Honour, to draw in Men of the lowest Capacity, and even the vicious, which Virtue has not.
Hor. I can't see, how a Man can be really virtuous, who is not likewise a Man of Honour. A Person may desire to be Honest, and have an Aversion to Injustice, but unless he has Courage, he will not always dare to be just, and may on many Occasions be afraid to do his Duty. There is no Dependance to be had on a Coward, who may be bully'd into vicious Actions, and every Moment be frighten'd from his Principle.
Cleo. It never was pretended, that a Man could be Virtuous and a Coward at the same Time, since Fortitude is the very First of the Four Cardinal Virtues. As much Courage and Intrepidity as you please; but a virtuous Man will never display his Valour with Ostentation, where the Laws of God and Men forbid him to make Use of it. What I would demonstrate, is, that there are many Allowances, gross Indulgences to Human Nature in the Principle of Honour, especially of modern Honour, that are always exclaim'd against by the Voice of Virtue, and diametrically opposite to the Doctrine of Christ.
Hor. Yet the further we look back for these Seven or Eight Hundred years, the more we shall find Honour and Religion blended together.
Cleo. When Ignorance, for several Ages, had been successfully encouraged and was designedly introduced to make Way for Credulity, the Simplicity of the Gospel and the Doctrine of Christ were turn'd into Gaudy Foppery and vile Superstition. It was then, that the Church of Rome began openly to execute her deep-laid Plot for enslaving the Laity. Knowing, that no Power or Authority can be established or long maintain'd upon Earth without real Strength and Force of Arms, she very early coax'd the Soldiery, and made all Men of Valour her Tools by Three Maxims, that, if skilfully follow'd, will never fail of engaging Mankind in our Favour.
Hor. What are those, pray.
Cleo. Indulging Some in their Vices, Humouring Others in their Folly, and Flattering the Pride of All. The various Orders of Knighthood were so many Bulwarks to defend the Temporals of the Church, as well against the Encroachments of her Friends, as the Invasions of her Enemies. It was in the Institutions of these Orders, that Pains were taken by the grand Architects of the Church, to reconcile, in outward Shew, the Principle of Honour with that of the Christian Religion, and make Men stupidly believe, that the Height of Pride is not inconsistent with the greatest Humility. In these Solemnities the jugling Priests resolved to be kept out no where; had commonly the greatest Share; continually blending Rites seemingly Sacred with the Emblems of vain Glory, which made all of them an eternal Mixture of Pomp and Superstition.
Hor. I don't believe, that ever Any body set those Things in such a Light besides your Self; but I see no Design, and the Priests gave themselves a great Deal of Trouble for Nothing.
Cleo. Yet it is certain, that, by this and other Arts, they made themselves sure of the most dangerous Men; for by this Means the boldest and even the most wicked became Bigots. The less Religion they had, the more they stood in Need of the Church; and the farther they went from God, the more closely they stuck to the Priests, whose Power over the Laity was then the most absolute and uncontroul'd when the Crimes of These were most flagrant and enormous.
Hor. I believe, that among the Men of Honour Many were tainted with Pride and Superstition at the same Time; but there were others in whom superlative Bravery was united with the strictest Virtue.