ing of a good wife, is a great cross, if not a

Peter Smart, Cosin's fellow-prebendary, insinuated that he had to be bribed with the Archdeaconry of Cleveland (or the East Riding of York) before he offered his hand and his heart to Frances Blakiston. This is, no doubt, an example of the pleasing method by which Smart imagined that he proved a Romeward drift in the Durham Chapter. But Cosin certainly had succeeded his prospective father-in-law as Archdeacon of the East Riding in September, 1625. He was the very last man to treat such an office as a sinecure, and he at once put himself into communication with his legal adviser in archidiaconal matters, from whose reply we may infer that Cosin had set before himself an ideal of

"moderate severity " in the maintenance of ecclesiastical discipline. The worthy official gives a far from reassuring impression of the condition of affairs in the archdeaconry the new appointment, he writes

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yields comfort to me, being an old inferior officer, tho' unworthy, and ever desirous of Reformation, who have been much troubled with the perverse conditions of the laity in these latter days, and I may well say in these profane times, and also of some of the Clergy.

Well

may your Worship term these times of neglect, for even in the Clergy I find great defect in the performance of real duties; and I am not alone in this others suffer as well and cannot amend it, and if a man use lawful means to compel them

to do what they ought, then do they exclaim and rail as if they had injustice done: these be the times that a man may well say, O tempora! O mores!"

The Articles of Visitation exhibited to the churchwardens of the East Riding by Archdeacon Cosin, although based on those of earlier officials, are of considerable interest as showing, not only the directions in which he suspected irregularities, but also the points on which his own predilections led him to lay special stress. These articles are extant in two forms: a condensed form, as ready apparently for the printer,' and a fuller form, with part missing; the latter may possibly have provided material for the archidiaconal charge. With regard to the fabric and ornaments, Cosin seems to have been anxious about the disappearance of chancelscreens, the comeliness of the Communion table, and its proper position "according to the injunctions," the use of "common tavern pots, wicker, stone, or leathern bottles, instead of silver or good pewter flagons" for the conveyance of the Eucharistic wine, and the cleanliness and size of the surplice with wide and long sleeves." As regards the clergy, his inquiries concern, inter alia, simony, the absence of any licence to preach, non-residence without the provision of satisfactory curates, devotion to preaching at the expense of praying, the holding of prophecies and exercises, the frequenting of conventicles or meetings of silenced 2 Corr., i. 106 ff.

1 Works, ii. 3 ff.

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and suspended ministers, and the public behaviour of the clergy:

"Doth he use comeliness in apparel at home? Doth he wear his priest's cloak abroad? Doth he lodge or board in any ale-house or tavern, or doth he commonly resort into such places? Doth he use any base or servile labour, not answerable to the honour and dignity of his calling? Doth he use any dice, cards, tables, or other idle and unlawful games? Is he one that seriously plies not his devotions and his studies? Is he a hunter, hawker, dancer, swearer, usurer, or suspected of incontinency? Is he anyways offensive or scandalous to his function or ministry?"

As regards the public services of the Church, it is interesting to note that he inquires as to any failure to recite Morning and Evening Prayer daily,' the addition of "any prayers of his own or other men's framing," the omission to "bid the holidays and fasting days," the presuming of deacons to celebrate the Holy Communion and to pronounce Absolutions, the neglect of infant Baptism, the use of a basin instead of a font, the omission of the sign of the Cross, the teaching of Catechisms other than that contained in the Prayer Book, the failure to invite penitents to seek Absolution, the breach of the seal of secrecy in confession, refusal to kneel for the reception of the Blessed Sacrament, the consecrating of too much bread and wine with a view to private consumption, marrying with

1 He always laid special stress on this obligation. See pp. 201, 255", below.

out a ring and in prohibited seasons,' the substitution of extemporaneous prayer for the Bidding Prayer before the sermon,' and the neglect of the Rogation procession, " using the prayers and thanksgiving to God for His blessings, as the two Psalms 102 and 103. . .

In the fuller form of inquiries, characteristic concern is expressed as to the entries into the Register Book "in fair and full manner," and also as to the intelligent and reverent performance of the public offices:

"Doth your Parson . . apply himself to the study and knowledge of the Church Service, together with the laudable solemnities and religious ceremonies thereunto belonging; so that upon all occasions he be expert and ready to execute any part thereof . . . and also to understand the course of the Church-service and rites so well, that he may be ready to render a good reason thereof to them that ask it? Doth he duly observe and perform his daily task in serving God and praying for the people always remembering that it is one great part of his office . . to praise and worship God not only in his own name but in the name of others also, and to offer up the Daily Prayers of the Church as for the welfare of all Christian people, so especially of those who are committed to his charge? When at any time he saith or

1 See p. 208, below.

• The point of this inquiry is indicated in the title of a book by Dean Steward, of Westminster: "The old Puritan detected and defeated; or a brief treatise showing how by the artifice of pulpit prayers our dissenters at all times have endeavoured to undermine the Liturgy of the Church of England,"

celebrateth Divine Service, doth he perform the same in that religious, grave and aweful manner which best beseemeth him to use before the presence of Almighty God, Whom then he comes to serve, and which doth best affect the people with reverence and devotion, who come to serve with him? Doth he read distinctly with pauses, and pray devoutly with all lowliness and humility? Doth he not post and haste over his service? and doth he not perform it negligently and slightly, or in any other rude manner, which il beseemeth the solemn worship of Almighty God? . . . Is the Litany said so distinctly, so gravely, and so leisurely, that thereby the people may be stirred up to devotion?"

And then, as to preaching:

"Do they set forth the true faith and religion of Christ in the undoubted and fundamental truths thereof? Do they not use to soar too high and meddle with unrevealed mysteries? Are they discreet and grave, not light and humorous in their preaching? Do they seem to foresee with diligence the matters whereupon they are to treat, and not presume to set up and preach quidquid in buccam? Are they not otherwise meddling with civil matters in rude and undecent reviling of persons, or otherwise given to any bitter and railing invectives? But do they chiefly labour to exhort the people unto obedience, peace and unity, teaching them a godly, righteous, and a sober life. declaring God's promises as they be generally set forth in Holy Scripture, and raising no curious and unnecessary questions to the perplexing of men's consciences and the disquieting of the Church's peace? Whether do Whether do you know that they broach