The History of Tom Jones, a Foundling, Henry Fielding [best ereader under 100 TXT] 📗

I mean the Christian religion; and not only the Christian religion, but the Protestant religion; and not only the Protestant religion, but the Church of England. And when I mention honour, I mean that mode of Divine grace which is not only consistent with, but dependent upon, this religion; and is consistent with and dependent upon no other. Now to say that the honour I here mean, and which was, I thought, all the honour I could be supposed to mean, will uphold, much less dictate an untruth, is to assert an absurdity too shocking to be conceived.”

“I purposely avoided,” says Square, “drawing a conclusion which I thought evident from what I have said; but if you perceived it, I am sure you have not attempted to answer it. However, to drop the article of religion, I think it is plain, from what you have said, that we have different ideas of honour; or why do we not agree in the same terms of its explanation? I have asserted, that true honour and true virtue are almost synonymous terms, and they are both founded on the unalterable rule of right, and the eternal fitness of things; to which an untruth being absolutely repugnant and contrary, it is certain that true honour cannot support an untruth. In this, therefore, I think we are agreed; but that this honour can be said to be founded on religion, to which it is antecedent, if by religion be meant any positive law⁠—”

“I agree,” answered Thwackum, with great warmth, “with a man who asserts honour to be antecedent to religion! Mr. Allworthy, did I agree⁠—?”

He was proceeding when Mr. Allworthy interposed, telling them very coldly, they had both mistaken his meaning; for that he had said nothing of true honour. It is possible, however, he would not have easily quieted the disputants, who were growing equally warm, had not another matter now fallen out, which put a final end to the conversation at present.

IV

Containing a necessary apology for the author; and a childish incident, which perhaps requires an apology likewise.

Before I proceed farther, I shall beg leave to obviate some misconstructions into which the zeal of some few readers may lead them; for I would not willingly give offence to any, especially to men who are warm in the cause of virtue or religion.

I hope, therefore, no man will, by the grossest misunderstanding or perversion of my meaning, misrepresent me, as endeavouring to cast any ridicule on the greatest perfections of human nature; and which do, indeed, alone purify and ennoble the heart of man, and raise him above the brute creation. This, reader, I will venture to say (and by how much the better man you are yourself, by so much the more will you be inclined to believe me), that I would rather have buried the sentiments of these two persons in eternal oblivion, than have done any injury to either of these glorious causes.

On the contrary, it is with a view to their service that I have taken upon me to record the lives and actions of two of their false and pretended champions. A treacherous friend is the most dangerous enemy; and I will say boldly, that both religion and virtue have received more real discredit from hypocrites than the wittiest profligates or infidels could ever cast upon them: nay, farther, as these two, in their purity, are rightly called the bands of civil society, and are indeed the greatest of blessings, so when poisoned and corrupted with fraud, pretence, and affectation, they have become the worst of civil curses, and have enabled men to perpetrate the most cruel mischiefs to their own species.

Indeed, I doubt not but this ridicule will in general be allowed: my chief apprehension is, as many true and just sentiments often came from the mouths of these persons, lest the whole should be taken together, and I should be conceived to ridicule all alike. Now the reader will be pleased to consider, that, as neither of these men were fools, they could not be supposed to have holden none but wrong principles, and to have uttered nothing but absurdities; what injustice, therefore, must I have done to their characters, had I selected only what was bad! And how horribly wretched and maimed must their arguments have appeared!

Upon the whole, it is not religion or virtue, but the want of them, which is here exposed. Had not Thwackum too much neglected virtue, and Square, religion, in the composition of their several systems, and had not both utterly discarded all natural goodness of heart, they had never been represented as the objects of derision in this history; in which we will now proceed.

This matter then, which put an end to the debate mentioned in the last chapter, was no other than a quarrel between Master Blifil and Tom Jones, the consequence of which had been a bloody nose to the former; for though Master Blifil, notwithstanding he was the younger, was in size above the other’s match, yet Tom was much his superior at the noble art of boxing.

Tom, however, cautiously avoided all engagements with that youth; for besides that Tommy Jones was an inoffensive lad amidst all his roguery, and really loved Blifil, Mr. Thwackum being always the second of the latter, would have been sufficient to deter him.

But well says a certain author, No man is wise at all hours; it is therefore no wonder that a boy is not so. A difference arising at play between the two lads, Master Blifil called Tom a beggarly bastard. Upon which the latter, who was somewhat passionate in his disposition, immediately caused that phenomenon in the face of the former, which we have above remembered.

Master Blifil now, with his blood running from his nose, and the tears galloping after from his eyes, appeared before his uncle and the tremendous Thwackum. In which court an indictment of assault, battery, and wounding, was instantly preferred against Tom; who