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 entitle 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 assist 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-cock 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 passion 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, titles, and rank. That passion 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
