Correction Lyrics A curious conversation between the doctor, the young clergyman, & the young clergyman’s father. by Henry Fielding

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The next morning, when the doctor and his two friends were at breakfast, the young clergyman, in whose mind the injurious treatment he had received the evening before was very deeply impressed, renewed the conversation on that subject.

“It is a scandal,” said he, “to the government, that they do not preserve more respеct to the clergy, by punishing all rudenеss to them with the utmost severity. It was very justly observed of you, sir,” said he to the doctor, “that the lowest clergyman in England is in real dignity superior to the highest nobleman. What then can be so shocking as to see that gown, which ought to ent**le us to the veneration of all we meet, treated with contempt and ridicule? Are we not, in fact, amba**adors from heaven to the world? and do they not, therefore, in denying us our due respect, deny it in reality to Him that sent us?”

“If that be the case,” says the doctor, “it behoves them to look to themselves; for He who sent us is able to exact most severe vengeance for the ill treatment of His ministers.”

“Very true, sir,” cries the young one; “and I heartily hope He will; but those punishments are at too great a distance to infuse terror into wicked minds. The government ought to interfere with its immediate censures. Fines and imprisonments and corporal punishments operate more forcibly on the human mind than all the fears of damnation.”

“Do you think so?” cries the doctor; “then I am afraid men are very little in earnest in those fears.”

“Most justly observed,” says the old gentleman. “Indeed, I am afraid that is too much the case.”

“In that,” said the son, “the government is to blame. Are not books of infidelity, treating our holy religion as a mere imposture, nay, sometimes as a mere jest, published daily, and spread abroad amongst the people with perfect impunity?”

“You are certainly in the right,” says the doctor; “there is a most blameable remissness with regard to these matters; but the whole blame doth not lie there; some little share of the fault is, I am afraid, to be imputed to the clergy themselves.”

“Indeed, sir,” cries the young one, “I did not expect that charge from a gentleman of your cloth. Do the clergy give any encouragement to such books? Do they not, on the contrary, cry loudly out against the suffering them? This is the invidious aspersion of the laity; and I did not expect to hear it confirmed by one of our own cloth.”

“Be not too impatient, young gentleman,” said the doctor. “I do not absolutely confirm the charge of the laity; it is much too general and too severe; but even the laity themselves do not attack them in that part to which you have applied your defence. They are not supposed such fools as to attack that religion to which they owe their temporal welfare. They are not taxed with giving any other support to infidelity than what it draws from the ill examples of their lives; I mean of the lives of some of them. Here too the laity carry their censures too far; for there are very few or none of the clergy whose lives, if compared with those of the laity, can be called profligate; but such, indeed, is the perfect purity of our religion, such is the innocence and virtue which it exacts to ent**le us to its glorious rewards and to screen us from its dreadful punishments, that he must be a very good man indeed who lives up to it. Thus then these persons argue. This man is educated in a perfect knowledge of religion, is learned in its laws, and is by his profession obliged, in a manner, to have them always before his eyes. The rewards which it promises to the obedience of these laws are so great, and the punishments threatened on disobedience so dreadful, that it is impossible but all men must fearfully fly from the one, and as eagerly pursue the other. If, therefore, such a person lives in direct opposition to, and in a constant breach of, these laws, the inference is obvious. There is a pleasant story in Matthew Paris, which I will tell you as well as I can remember it. Two young gentlemen, I think they were priests, agreed together that whosoever died first should return and acquaint his friend with the secrets of the other world. One of them died soon after, and fulfilled his promise. The whole relation he gave is not very material; but, among other things, he produced one of his hands, which Satan had made use of to write upon, as the moderns do on a card, and had sent his compliments to the priests for the number of souls which the wicked examples of their lives daily sent to hell. This story is the more remarkable as it was written by a priest, and a great favourer of his order.”

“Excellent!” cried the old gentleman; “what a memory you have.”

“But, sir,” cries the young one, “a clergyman is a man as well as another; and, if such perfect purity be expected—”

“I do not expect it,” cries the doctor; “and I hope it will not be expected of us. The Scripture itself gives us this hope, where the best of us are said to fall twenty times a-day. But sure we may not allow the practice of any of those grosser crimes which contaminate the whole mind. We may expect an obedience to the ten commandments, and an abstinence from such notorious vices as, in the first place, Avarice, which, indeed, can hardly subsist without the breach of more commandments than one. Indeed, it would be excessive candour to imagine that a man who so visibly sets his whole heart, not only on this world, but on one of the most worthless things in it (for so is money, without regard to its uses), should be, at the same time, laying up his treasure in heaven. Ambition is a second vice of this sort: we are told we cannot serve God and Mammon. I might have applied this to avarice; but I chose rather to mention it here. When we see a man sneaking about in courts and levees, and doing the dirty work of great men, from the hopes of preferment, can we believe that a fellow whom we see to have so many hard task-masters upon earth ever thinks of his Master which is in heaven? Must he not himself think, if ever he reflects at all, that so glorious a Master will disdain and disown a servant who is the dutiful tool of a court-favourite, and employed either as the pimp of his pleasure, or sometimes, perhaps, made a dirty channel to a**ist in the conveyance of that corruption which is clogging up and destroying the very vitals of his country?
“The last vice which I shall mention is Pride. There is not in the universe a more ridiculous nor a more contemptible animal than a proud clergyman; a turkey-c*ck or a jackdaw are objects of veneration when compared with him. I don’t mean, by Pride, that noble dignity of mind to which goodness can only administer an adequate object, which delights in the testimony of its own conscience, and could not, without the highest agonies, bear its condemnation. By Pride I mean that saucy pa**ion which exults in every little eventual pre-eminence over other men: such are the ordinary gifts of nature, and the paultry presents of fortune, wit, knowledge, birth, strength, beauty, riches, t**les, and rank. That pa**ion which is ever aspiring, like a silly child, to look over the heads of all about them; which, while it servilely adheres to the great, flies from the poor, as if afraid of contamination; devouring greedily every murmur of applause and every look of admiration; pleased and elated with all kind of respect; and hurt and enflamed with the contempt of the lowest and most despicable of fools, even with such as treated you last night disrespectfully at Vauxhall. Can such a mind as this be fixed on things above? Can such a man reflect that he hath the ineffable honour to be employed in the immediate service of his great Creator? or can he please himself with the heart-warming hope that his ways are acceptable in the sight of that glorious, that incomprehensible Being?”

“Hear, child, hear,” cries the old gentleman; “hear, and improve your understanding. Indeed, my good friend, no one retires from you without carrying away some good instructions with him. Learn of the doctor, Tom, and you will be the better man as long as you live.”

“Undoubtedly, sir,” answered Tom, “the doctor hath spoken a great deal of excellent truth; and, without a compliment to him, I was always a great admirer of his sermons, particularly of their oratory. But,

Nee tamen hoc tribuens dederim quoque caetera.
I cannot agree that a clergyman is obliged to put up with an affront any more than another man, and more especially when it is paid to the order.”

“I am very sorry, young gentleman,” cries the doctor, “that you should be ever liable to be affronted as a clergyman; and I do a**ure you, if I had known your disposition formerly, the order should never have been affronted through you.”

The old gentleman now began to check his son for his opposition to the doctor, when a servant delivered the latter a note from Amelia, which he read immediately to himself, and it contained the following words:

“MY DEAR SIR,—Something hath happened since I saw you which gives me great uneasiness, and I beg the favour of seeing you as soon as possible to advise with you upon it. I am

“Your most obliged and dutiful daughter,

“AMELIA BOOTH.”

The doctor’s answer was, that he would wait on the lady directly; and then, turning to his friend, he asked him if he would not take a walk in the Park before dinner. “I must go,” says he, “to the lady who was with us last night; for I am afraid, by her letter, some bad accident hath happened to her. Come, young gentleman, I spoke a little too hastily to you just now; but I ask your pardon. Some allowance must be made to the warmth of your blood. I hope we shall, in time, both think alike.”

The old gentleman made his friend another compliment; and the young one declared he hoped he should always think, and act too, with the dignity becoming his cloth. After which the doctor took his leave for a while, and went to Amelia’s lodgings.

As soon as he was gone the old gentleman fell very severely on his son. “Tom,” says he, “how can you be such a fool to undo, by your perverseness, all that I have been doing? Why will you not learn to study mankind with the attention which I have employed to that purpose? Do you think, if I had affronted this obstinate old fellow as you do, I should ever have engaged his friendship?”

“I cannot help it, sir,” said Tom: “I have not studied six years at the university to give up my sentiments to every one. It is true, indeed, he put together a set of sounding words; but, in the main, I never heard any one talk more foolishly.”
“What of that?” cries the father; “I never told you he was a wise man, nor did I ever think him so. If he had any understanding, he would have been a bishop long ago, to my certain knowledge. But, indeed, he hath been always a fool in private life; for I question whether he is worth L100 in the world, more than his annual income. He hath given away above half his fortune to the Lord knows who. I believe I have had above L200 of him, first and last; and would you lose such a milch-cow as this for want of a few compliments? Indeed, Tom, thou art as great a simpleton as himself. How do you expect to rise in the church if you cannot temporise and give in to the opinions of your superiors?”

“I don’t know, sir,” cries Tom, “what you mean by my superiors. In one sense, I own, a doctor of divinity is superior to a bachelor of arts, and so far I am ready to allow his superiority; but I understand Greek and Hebrew as well as he, and will maintain my opinion against him, or any other in the schools.”

“Tom,” cries the old gentleman, “till thou gettest the better of thy conceit I shall never have any hopes of thee. If thou art wise, thou wilt think every man thy superior of whom thou canst get anything; at least thou wilt persuade him that thou thinkest so, and that is sufficient. Tom, Tom, thou hast no policy in thee.”

“What have I been learning these seven years,” answered he, “in the university? However, father, I can account for your opinion. It is the common failing of old men to attribute all wisdom to themselves. Nestor did it long ago: but, if you will inquire my character at college, I fancy you will not think I want to go to school again.”

The father and son then went to take their walk, during which the former repeated many good lessons of policy to his son, not greatly perhaps to his edification. In truth, if the old gentleman’s fondness had not in a great measure blinded him to the imperfections of his son, he would have soon perceived that he was sowing all his instructions in a soil so choaked with self-conceit that it was utterly impossible they should ever bear any fruit.

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