The existence of such corruption is not justified by authentic documents or by any impartial and broad estimate of the character and conduct of the nation before the Reformation. If these complaints of preachers and moralists are to be accepted as authoritative on this head, there would be no difficulty in producing abundant evidence from the Reformers themselves that the abuses and enormities of their own age, under Edward VI. and Elizabeth, were far greater than in the ages preceding."1 It is too often assumed that in the choice and education of the clergy little care and discretion was exercised by the bishops and other responsible officials, and that thus those unfit for the sacred ministry by education and character often found their way into the priesthood. In the last Convocation held on the eve of the Reformation, a serious attempt was evidently made to correct whatever abuses existed in this matter, when it was enacted that no bishop might ordain any subject not born in his diocese or beneficed in it, or without a domicile in it for three months, even with dimissorial letters. Further, that no secular clerk should be ordained without testimonial letters as to character from the parish priest of the place where he was born or had lived for three years, sealed by the archdeacon of the district, or in the case of a university, by the seal of the vice-chancellor. No one whatsoever was to be admitted to the subdiaconate "who was not so versed in the Epistles and Gospels, at least those contained in the Missal, as to be able at once to explain their grammatical meaning to the examiner." He must also show that he understands and knows whatever pertains to his office." The most important book of this period dealing with the life and education of the clergy is a tract printed by Wynkyn de Worde about the beginning of the sixteenth century. It was written by William de Melton, Chan 1 1 Ibid., ii., p. 470. 2 Wilkins, Concilia, iii., 717. cellor of York, and at the end is the declaration of Colet that he has read it and highly approves of its contents.1 The author states that he desires to instruct in their duties the "many young men" who every Ember time come up to York for ordination. No person, he says, ought to present himself to receive the priesthood who is not prepared to lead a life in all things worthy of the sacred ministry. He should remember that he is really to be accounted one of the twelve who sat with our Lord at His Last Supper. He must be sufficiently versed in the learning of the world not to dishonour the priestly calling, and above all be taught in His school "who has said, 'Learn of Me, for I am meek and humble of heart.'' "And since I am now on the question of those only partly well learned," continues the author, "I wish all coming for ordination to understand that always and everywhere those who have not yet attained to at least a fair knowledge of good letters are to be rejected as candidates for Holy Orders. They can in no way be considered to have a fair knowledge of letters who, though skilful in grammar, do not possess the science well enough to read promptly and easily Latin books, and above all, the sacred Scriptures, and expound their meaning and the literal signification of the words as they stand in the books; and this not haltingly, but readily and easily, so as to show that they know the language not merely slightly and slenderly, but that they possess a full and radical knowledge of it and its construction. Therefore, those who read the sacred Scriptures or other Latin work with difficulty, or, whilst reading, often mistake the proper connection of the words, or read them with such pauses as to seem not to be used to the Latin language, are to be refused Sacred Orders until, by diligent study, they have become more skilled in their letters." In the same way the tract goes on to declare that those 1 Sermo Exhortatorius, W. de Worde. who are unable to explain or understand the spiritual signification of Scripture are to be refused ordination to the sacred ministry until they show themselves at least fairly well able to do so. "To be reckoned among even the fairly proficient, we require," says the author, “such a thorough and sure foundation of grammatical knowledge that there may be hopes that alone and without other teachers they may, from books and diligent study, endeavour day by day to improve themselves by reading and study." Then addressing the candidates the author begs them, if they feel they have not this necessary founda. tion, "not through mere presumption to offer themselves to the examiners." "Seek not a position in the Church of God in which neither now nor during your whole life will you be able to show yourself a fitting minister. For those who before taking Holy Orders have not fitted themselves fairly well in learning rarely if ever are seen to make progress in literature. On the contrary, they ever remain, even to old age, dunces and stupid, and, furthermore, such priests known to the common people for such manifest ignorance are a great scandal which involves the whole sacred ministry." Great damage is done to the whole Church of God through the ignorance of the clergy. Both in towns and country places there are priests who occupy themselves, some in mean and servile work, some who give themselves to tavern drinking; the former can hardly help mixing themselves up with women, the latter employ their time in games of dice, &c., and some of them pass it in the vanities of hunting and hawking. Thus do they spend their whole lives to extreme old age in idleness and nonreligious occupations. Nor could they do otherwise, for as they are quite ignorant of good letters, how can they be expected to work at and take a pleasure in reading and study; rather throwing away these despised and neglected books, they turn to that kind of miserable and unpriestly life described above, hoping to kill time and cure their dulness by such things. He then goes on to exhort the young to implant in their hearts a strong desire to study deeply in the books of God's Law rather than to be tainted thus by the stains and vanities of the world which they were supposed to "It is," he continues, "impossible that such a holy desire should possess you, unless you have made progress in such studies before taking Holy Orders, and are so advanced in your literary studies that the reading of many books is both easy and pleasant to you, and the construction of the meaning of a passage no longer difficult, but whilst reading you may quickly and easily follow at least the literal sense of the sentence." This interesting tract then goes on to warn sub-deacons not to take upon themselves the perpetual obligations of Sacred Orders unless they are conscious to themselves of no reason or objection, however secret and hidden, which may stand in the way of their faithfully keeping their promises. They must feel that they enter the ranks of the clergy only from the motive of serving God. Then, after warning the clergy against the vices which specially detract from the sacred character of the priesthood, the author continues, "Let us therefore turn to study, reading, and meditation of the Holy Scriptures as the best remedy against unworthy sloth and foolish desires. Let us not consume the time given us uselessly and fruitlessly." A priest should say his Hours and Mass daily. He should spend the morning till mid-day in choir and other works, and even then not think he has fulfilled the whole duty of the priesthood. A priest is bound to serious studies and meditation. "Constant reading and meditation of the books of God's Law and the writings of the Holy Fathers and Doctors are the best remedy for slothful habits," and these have been put at the disposition of all through the printing-press. Just as a workman has besides his shop a workroom where he has to spend hours preparing the wares that he offers for sale, so the priest, who in the church on Sunday offers his people the things necessary for salvation, should spend days and nights in holy reading and study in order to make them his own before he hands them on to others. "Wherefore, my dearest brethren, let us think ourselves proper priests only when we find our delight and joy in the constant study of Holy Scripture." So much for the important advice given to priests or those intending to be priests as to the necessity of acquiring previous habits of study. Not infrequently the fact that in 1532 Parliament did actually transfer the power of ecclesiastical legislation hitherto possessed by Convocation to the Crown, is adduced as proof that to the nation at large the powers of the clergy, for a long time resented, had at length become a yoke not to be borne. Yet it is clear that the policy of the king to crush the clergy in this way was by no means heartily supported by the Commons. There can be no doubt whatever that the petition of the Commons against the spirituality really emanated from the Court, and that the Lower House was compelled by direct royal influence to take the course indicated by royal will. Four drafts of the petition existing among the State papers in the Record Office put this beyond doubt, as they are all corrected in the well-known hand of Henry's adviser at this time, Thomas Crumwell. The substance of the petition states that on account of the diffusion of heretical books, and the action of the bishops in spiritual courts, "much discord had arisen between the clergy and the laity at large." The answer of the bishops denies all knowledge of this discord, at least on their parts. The ordinaries, they said, exercised spiritual jurisdiction, and no one might interfere in that, as their right to make laws in this sphere was from God, and could be proved by Scripture. The two jurisdictions could not clash as they were derived from the same source, namely, the authority given by God. Finally, they practically refused to consider the possibility of any just royal interference in |