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

by Bernard Mandeville

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.