chapter was based mainly on Eachard's account. The clergy and orthodox laity of our own day were as angry with Eachard's interpreter as their predecessors, nearly two centuries before, had been with Eachard himself. The controversy began seriously, after some preliminary skirmishing in the newspapers and lighter reviews, with Mr. Churchill Babington's Mr. Macaulay's Characters of the Clergy in the Latter Part of the Seventeenth Century Considered, published shortly after the appearance of the History. What Mr. Babington and those whom he represented forgot was precisely what Eachard's opponents had forgotten, that it was not the clergy universally who had been described, for Macaulay, like Eachard, had distinguished, but the clergy as represented by its proletariat.

If Eachard had occasionally given the reins to humour, Macaulay had occasionally perhaps given them to rhetoric. But of the substantial accuracy of both there can be no doubt at all.

On the intelligent, discriminating friends of the Church, Eachard's work had something of the same effect, as Jeremy Collier's Short View of the Profaneness and Immorality of the English Stage had in another sphere. It directed serious attention to what all thoughtful and right-feeling people must have felt to be a national scandal. It was an appeal to sentiment and reason on matters with respect to which, in this country at least, such appeals are seldom made in vain. It did not, indeed, lead immediately to practical reform, but it advanced the cause of reform by inspiring and bringing other initiators into the field. And pre-eminent among these was Swift. Swift was evidently well acquainted with Eachard's work. In the apology prefixed to the fourth edition of the Tale of a Tub in 1710, he speaks of Eachard with great respect. Contemptuously explaining that he has no intention of answering the attacks which had been made on the Tale, he observes: 'When Dr. Eachard wrote his book about the Contempt of the Clergy, numbers of these answerers immediately started up, whose memory, if he had not kept alive by his replies, it would now be utterly unknown that he were ever answered at all.' No one who is familiar with Swift's tracts on Church reform can doubt that he had read Eachard's work with minute attention, and was greatly influenced by it. In his Project for the Advancement of Religion, he largely attributed the scandalous immorality everywhere prevalent to the insufficiency of religious instruction, and to the low character of the clergy, the result mainly of their ignorance and poverty. His Letter to a Young Clergyman is little more than a didactic adaptation of that portion of Eachard's work which deals with the character and education of the clergy. The Essay on the Fates of Clergymen is another study from the Contempt, while the fragment of the tract which he had begun, Concerning that Universal Hatred which prevails against the Clergy, brings us still more closely to Eachard. The likeness between them cannot be traced further; they were both, it is true, humorists, but there is little in common between the austere and bitter, yet, at the same time, delicious flavour of the one, and the trenchant and graphic, but coarse and rollicking, humour of the other.

The essays reprinted from the Tatler give humorous expression to a grievance which not only wounded the pride of the clergy, but touched them on an equally sensitive part—the stomach. It was not usual for the chaplain in great houses to remain at table for the second course. When the sweets were brought in, he was expected to retire. As Macaulay puts it: 'He might fill himself with the corned beef and carrots; but as soon as the tarts and cheese-cakes 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.' Gay refers to this churlish custom in the second book of Trivia:—

    'Cheese that the table's closing rites denies.
    And bids me with th' unwilling chaplain rise.'

Possibly the custom originally arose, not from any wish to mark the social inferiority of the chaplain, but because his presence was a check on conversation. It must be owned, however, that this would have been more intelligible had he retired, not with the corned beef and carrots, but with the ladies. The passage quoted by Steele from Oldham is from his Satire, addressed to a Friend that is about to Leave the University and come Abroad in the World, not the only poem in which Oldham has thrown light on the degraded profession of the clergy. See the end of his Satire, spoken in the person of Spenser.

The last piece in this Miscellany has no connection with what precedes it, but it has an interest of its own. Among the many services of one of the purest and most indefatigable of philanthropists to his fellow-citizens was the establishment of what is commonly known as Poor Richard's Almanack. Of this periodical, and of the particular number of it which is here reprinted, Franklin gives the following account in his autobiography:—