Sometimes the reverend man nailed up the apricots; and sometimes he curried the coach horses. He cast up the farrier's bills. He walked ten miles with a message or a parcel. He was permitted to dine with the family; but he was expected to content himself with the plainest fare. He might fill himself with the corned beef and the carrots: 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.79Perhaps, 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.82During 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.84In 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.86At 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.
