It has been considered as of so much importance that a proper number of young people should be educated for certain professions, that sometimes the public and sometimes the piety of private founders have established many pensions, scholarships, exhibitions, bursaries, etc., for this purpose, which draw many more people into those trades than could otherwise pretend to follow them.In all Christian countries, I believe, the education of the greater part of churchmen is paid for in this manner.Very few of them are educated altogether at their own expense.The long, tedious, and expensive education, therefore, of those who are, will not always procure them a suitable reward, the church being crowded with people who, in order to get employment, are willing to accept of a much smaller recompense than what such an education would otherwise have entitled them to; and in this manner the competition of the poor takes away the reward of the rich.It would be indecent, no doubt, to compare either a curate or a chaplain with a journeyman in any common trade.The pay of a curate or chaplain, however, may very properly be considered as of the same nature with the wages of a journeyman.They are, all three, paid for their work according to the contract which they may happen to make with their respective superiors.Till after the middle of the fourteenth century, five merks, containing about as much silver as ten pounds of our present money, was in England the usual pay of a curate or a stipendiary parish priest, as we find it regulated by the decrees of several different national councils.At the same period fourpence a day, containing the same quantity of silver as a shilling of our present money, was declared to be the pay of a master mason, and threepence a day, equal to ninepence of our present money, that of a journeyman mason.The wages of both these labourers, therefore, supposing them to have been constantly employed, were much superior to those of the curate.The wages of the master mason, supposing him to have been without employment one third of the year, would have fully equalled them.By the 12th of Queen Anne, c.12, it is declared, "That whereas for want of sufficient maintenance and encouragement to curates, the cures have in several places been meanly supplied, the bishop is, therefore, empowered to appoint by writing under his band and seal a sufficient certain stipend or allowance, not exceeding fifty and not less than twenty pounds a year." Forty pounds a year is reckoned at present very good pay for a curate, and notwithstanding this Act of Parliament there are many curacies under twenty pounds a year.There are journeymen shoemakers in London who earn forty pounds a year, and there is scarce an industrious workman of any kind in that metropolis who does not earn more than twenty.This last sum indeed does not exceed what is frequently earned by common labourers in many country parishes.Whenever the law has attempted to regulate the wages of workmen, it has always been rather to lower them than to raise them.But the law has upon many occasions attempted to raise the wages of curates, and for the dignity of the church, to oblige the rectors of parishes to give them more than the wretched maintenance which they themselves might be willing to accept of.
And in both cases the law seems to have been equally ineffectual, and has never either been able to raise the wages of curates, or to sink those of labourers to the degree that was intended;because it has never been able to hinder either the one from being willing to accept of less than the legal allowance, on account of the indigence of their situation and the multitude of their competitors; or the other from receiving more, on account of the contrary competition of those who expected to derive either profit or pleasure from employing them.
The great benefices and other ecclesiastical dignities support the honour of the church, notwithstanding the mean circumstance of some of its inferior members.The respect paid to the profession, too, makes some compensation even to them for the meanness of their pecuniary recompense.In England, and in all Roman Catholic countries, the lottery of the church is in reality much more advantageous than is necessary.The example of the churches of Scotland, of Geneva, and of several other Protestant churches, may satisfy us that in so creditable a profession, in which education is so easily procured, the hopes of much more moderate benefices will draw a sufficient number of learned, decent, and respectable men into holy orders.
In professions in which there are no benefices, such as law and physic, if an equal proportion of people were educated at the public expense, the competition would soon be so great as to sink very much their pecuniary reward.It might then not be worth any man's while to educate his son to either of those professions at his own expense.They would be entirely abandoned to such as had been educated by those public charities, whose numbers and necessities would oblige them in general to content themselves with a very miserable recompense, to the entire degradation of the now respectable professions of law and physic.
That unprosperous race of men commonly called men of letters are pretty much in the situation which lawyers and physicians probably would be in upon the foregoing supposition.In every part of Europe the greater part of them have been educated for the church, but have been hindered by different reasons from entering into holy orders.They have generally, therefore, been educated at the public expense, and their numbers are everywhere so great as commonly to reduce the price of their labour to a very paltry recompense.
