study before the force of his reasoning is apprehended, but when one is ready for it, it is a rare book, and states the grounds of morality and of our duty upon true principles. To form one to understand the right method of preaching, the extent of it, and the proper ways of application, Bishop Sanderson, Mr. Faringdon, and Dr. Barrow are the best and the fullest models. There is a vast variety of other sermons, which may be read with an equal measure of advantage and pleasure. And if from the time that one resolves to direct his studies towards the Church, he would every Lord's-day read two sermons of any good preacher, and turn them over a little in his thoughts, this would insensibly in two or three years' time carry him very far, and give him a large view of the different ways of preaching, and furnish him with materials for handling a great many texts of scripture when he comes to it.

"And thus I have carried my student through those studies that seem to me so necessary for qualifying him to be an able minister of the New Testament, that I cannot see how any article of this can be well abated. It may seem strange that in this whole direction I have said nothing concerning the study of the Fathers or Church History. But I said at first, that a great distinction was to be made between what was necessary to prepare a man to be a priest, and what was necessary to make him a complete and learned divine." -Burnet's Pastoral Care, [written A.D. 1692] chap. vii.

How could such requirements have entered into the conception of any sane man in a state of things where "to study was impossible"?

Or, to take another Bishop:

"Because (says Sprat in his Charge to the Clergy of the Diocese of Rochester, A.D. 1695) I may speak to some whose circumstances in this world are not so plentiful as to enable them to purchase large libraries, yet, &c."-Clergyman's Instructor, pp. 261, 262. Oxf. 1827.

Again:

"If a clergyman shall resort immediately to the fountain itself .........with a sincere love of truth.........joined with a sufficient skill in the original languages, and in those other introductory studies which no man, if it be not the bishop's fault as well as his

own, can possibly be altogether to seek in; and if withal he shall be assisted with some of the ancient and some few of the modern sound and orthodox commentaries, he will in all human probability be......a workman that needeth not to be ashamed.”—Ibid. p. 261.

It is particularly to be noticed that these directions are given to the less learned Clergy, in cases—

"Where multitudes of fathers, councils, schoolmen, histories are wanting, which are all very beneficial helps where they can be had." —Ibid. p. 261.

In conclusion, let us have the opinion of a most learned layman, Henry Dodwell :

"In these letters the reader may discern his singular piety, while he discourses of the ends of the ministerial function; his serious deep thoughts of the momentousness of this sacred office; and his great learning, when he gives directions for theological studies, and the authors he advises young divines to read. He shews what obligations they that intend to take holy orders have, seriously to consider the weight of this office; to have pure designs and truly pious ends in undertaking it; viz. the service of God, and the salvation of souls; to be prepared to perform the most selfdenying duties, and cheerfully to suffer the greatest troubles that may befal them in the faithful discharge of their duty, and not be discouraged from the difficulties they must expect to meet with. Also to consider whether they have abilities to fit them for this weighty employment. Here he shews what learning is requisite to this end; viz. that of the Holy Scriptures chiefly, as also that of the fathers of the three first centuries, who best understood the doctrines of the apostles conveyed by unanimous tradition from them; especially when they find those first ages exemplifying Christianity in their holy lives, and in their readiness to suffer tortures and death for Christ's sake. Then he mentions other learning which distinct communions at this time make requisite to be known, in order to the establishing of their flock in the true communion; and also casuistical divinity. He after shews the necessity of prudence, courage, of a sweet and winning and of an exemplary conversation in God's ministers; and also a firm resolution to persist in the discharge of their duty. Then concludes

the first letter, with directions in managing the cure of souls, with respect to particular persons. To this he subjoined a catalogue of the works of the Fathers of the three first centuries, and tells which was the best edition of them."-Brokesby's Life of Dodwell, vol. I. pp. 33, 34.

These divines are by no means of the same school: and it is not very likely that they would all agree in giving such directions as could be followed out nowhere but in Utopia.

Let all allowance be made for exceptional cases: in Wales and other semi-barbarous districts there were doubtless many: in Derbyshire Sir T. Browne found the Clergy very ignorant; others too might be found scattered about the country. Young curates again (as Burnet remarks) could not be expected to have many books at first. The London chaplains likewise appear to have had few opportunities for reading, a circumstance which induced Tennison to project a library for their common advantage. Let all allowance be madeand we can well afford to be liberal-for these and all other imaginable cases, yet still there will surely be but one opinion as to Mr. Macaulay's general description of the literary attainments of the rural Clergy.

If it is true of any of them, it can only be applicable to those whose libraries were plundered by the Puritans.

SECTION VIII.

ON MR. MACAULAY'S DISTINCTION BETWEEN THE TOWN AND COUNTRY CLERGY.

THE subject of this section has been reserved till an advanced period of the discussion, because the reader will have had so many facts brought before him incidentally in the preceding sections, that he will now be much better prepared to pass a judgment upon the present question. Mr. Macaulay then writes as follows in reference to it:

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.* 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.........These eminent men were to be found, with scarce 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

*This distinction between country clergy and town clergy is strongly marked by Eachard, and cannot but be observed by every person who has studied the ecclesiastical history of that age.--Mr. Macaulay's Note.

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 St. Paul's Cathedral, Patrick at St. Paul's, Covent Garden, Fowler at St. Giles's, Cripplegate, Sharp at St. Giles's-in-the-Fields, Tennison at St. Martin's, Sprat at St. Margaret's, Beveridge at St. 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 St. 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.*

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...... 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......... 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 of indefeasible hereditary right, of passive obedience, and of nonresistance in all their crude absurdity.”—Macaulay's History of England, vol. 1. p. 330-333.

Before adducing any fresh proofs, let me request the reader to consider the facts which have already transpired, or which lie immediately within his reach. He has seen what literary attainments have been looked upon

* Nelson's Life of Bull.-Mr. Macaulay's Note.