The History of England (Vol. 1-5). Томас Бабингтон Маколей
but, as soon as the tarts and cheesecakes made their appearance, he quitted his seat, and stood aloof till he was summoned to return thanks for the repast, from a great part of which he had been excluded. 79
Perhaps, after some years of service, he was presented to a living sufficient to support him; but he often found it necessary to purchase his preferment by a species of Simony, which furnished an inexhaustible subject of pleasantry to three or four generations of scoffers. With his cure he was expected to take a wife. The wife had ordinarily been in the patron's service; and it was well if she was not suspected of standing too high in the patron's favor. Indeed the nature of the matrimonial connections which the clergymen of that age were in the habit of forming is the most certain indication of the place which the order held in the social system. An Oxonian, writing a few months after the death of Charles the Second, complained bitterly, not only that the country attorney and the country apothecary looked down with disdain on the country clergyman but that one of the lessons most earnestly inculcated on every girl of honourable family was to give no encouragement to a lover in orders, and that, if any young lady forgot this precept, she was almost as much disgraced as by an illicit amour. 80 Clarendon, who assuredly bore no ill will to the priesthood, mentions it as a sign of the confusion of ranks which the great rebellion had produced, that some damsels of noble families had bestowed themselves on divines. 81 A waiting woman was generally considered as the most suitable helpmate for a parson. Queen Elizabeth, as head of the Church, had given what seemed to be a formal sanction to this prejudice, by issuing special orders that no clergyman should presume to espouse a servant girl, without the consent of the master or mistress. 82 During several generations accordingly the relation between divines and handmaidens was a theme for endless jest; nor would it be easy to find, in the comedy of the seventeenth century, a single instance of a clergyman who wins a spouse above the rank of cook. 83 Even so late as the time of George the Second, the keenest of all observers of life and manners, himself a priest, remarked that, in a great household, the chaplain was the resource of a lady's maid whose character had been blown upon, and who was therefore forced to give up hopes of catching the steward. 84
In general the divine who quitted his chaplainship for a benefice and a wife found that he had only exchanged one class of vexations for another. Hardly one living in fifty enabled the incumbent to bring up a family comfortably. As children multiplied end grew, the household of the priest became more and more beggarly. Holes appeared more and more plainly in the thatch of his parsonage and in his single cassock. Often it was only by toiling on his glebe, by feeding swine, and by loading dungcarts, that he could obtain daily bread; nor did his utmost exertions always prevent the bailiffs from taking his concordance and his inkstand in execution. It was a white day on which he was admitted into the kitchen of a great house, and regaled by the servants with cold meat and ale. His children were brought up like the children of the neighbouring peasantry. His boys followed the plough; and his girls went out to service. 85 Study he found impossible: for the advowson of his living would hardly have sold for a sum sufficient to purchase a good theological library; and he might be considered as unusually lucky if he had ten or twelve dogeared volumes among the pots and pans on his shelves. Even a keen and strong intellect might be expected to rust in so unfavourable a situation.
Assuredly there was at that time no lack in the English Church of ministers distinguished by abilities and learning But it is to be observed that these ministers were not scattered among the rural population. They were brought together at a few places where the means of acquiring knowledge were abundant, and where the opportunities of vigorous intellectual exercise were frequent. 86 At such places were to be found divines qualified by parts, by eloquence, by wide knowledge of literature, of science, and of life, to defend their Church victoriously against heretics and sceptics, to command the attention of frivolous and worldly congregations, to guide the deliberations of senates, and to make religion respectable, even in the most dissolute of courts. Some laboured to fathom the abysses of metaphysical theology: some were deeply versed in biblical criticism; and some threw light on the darkest parts of ecclesiastical history. Some proved themselves consummate masters of logic. Some cultivated rhetoric with such assiduity and success that their discourses are still justly valued as models of style. These eminent men were to be found, with scarcely a single exception, at the Universities, at the great Cathedrals, or in the capital. Barrow had lately died at Cambridge; and Pearson had gone thence to the episcopal bench. Cudworth and Henry More were still living there. South and Pococke, Jane and Aldrich, were at Oxford, Prideaux was in the close of Norwich, and Whitby in the close of Salisbury. But it was chiefly by the London clergy, who were always spoken of as a class apart, that the fame of their profession for learning and eloquence was upheld. The principal pulpits of the metropolis were occupied about this time by a crowd of distinguished men, from among whom was selected a large proportion of the rulers of the Church. Sherlock preached at the Temple, Tillotson at Lincoln's Inn, Wake and Jeremy Collier at Gray's Inn, Burnet at the Rolls, Stillingfleet at Saint Paul's Cathedral, Patrick at Saint Paul's in Covent Garden, Fowler at Saint Giles's, Cripplegate, Sharp at Saint Giles's in the Fields, Tenison at Saint Martin's, Sprat at Saint Margaret's, Beveridge at Saint Peter's in Cornhill. Of these twelve men, all of high note in ecclesiastical history, ten became Bishops, and four Archbishops. Meanwhile almost the only important theological works which came forth from a rural parsonage were those of George Bull, afterwards Bishop of Saint David's; and Bull never would have produced those works, had he not inherited an estate, by the sale of which he was enabled to collect a library, such as probably no other country clergyman in England possessed. 87
Thus the Anglican priesthood was divided into two sections, which, in acquirements, in manners, and in social position, differed widely from each other. One section, trained for cities and courts, comprised men familiar with all ancient and modern learning; men able to encounter Hobbes or Bossuet at all the weapons of controversy; men who could, in their sermons, set forth the majesty and beauty of Christianity with such justness of thought, and such energy of language, that the indolent Charles roused himself to listen and the fastidious Buckingham forgot to sneer; men whose address, politeness, and knowledge of the world qualified them to manage the consciences of the wealthy and noble; men with whom Halifax loved to discuss the interests of empires, and from whom Dryden was not ashamed to own that he had learned to write. 88 The other section was destined to ruder and humbler service. It was dispersed over the country, and consisted chiefly of persons not at all wealthier, and not much more refined, than small farmers or upper servants. Yet it was in these rustic priests, who derived but a scanty subsistence from their tithe sheaves and tithe pigs, and who had not the smallest chance of ever attaining high professional honours, that the professional spirit was strongest. Among those divines who were the boast of the Universities and the delight of the capital, and who had attained, or might reasonably expect to attain, opulence and lordly rank, a party, respectable in numbers, and more respectable in character, leaned towards constitutional principles of government, lived on friendly terms with Presbyterians, Independents, and Baptists, would gladly have seen a full toleration granted to all Protestant sects, and would even have consented to make alterations in the Liturgy, for the purpose of conciliating honest and candid Nonconformists. But such latitudinarianism was held in horror by the country parson. He took, indeed, more pride in his ragged gown than his superiors in their lawn and their scarlet hoods. The very consciousness that there was little in his worldly circumstances to distinguish him from the villagers to whom he preached led him to hold immoderately high the dignity of that sacerdotal office which was his single title to reverence. Having lived in seclusion, and having had little opportunity of correcting his opinions by reading or conversation, he held and taught the doctrines