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The other payments due unto the archbishop and bishop at their several visitations (of which the first is double to the latter), and such also as the archdeacon receive that his synods, etc., remain still as they did without any alteration. Only this I think he added within memory of man, that at the coming of every prince his appointed officers do commonly visit the whole realm under the form of an ecclesiastical inquisition, in which the clergy do usually pay double fees, as unto the archbishop.

Hereby then, and by those already remembered, it is found that the Church of England is no less commodious to the prince's coffers than the state of the laity, if it do not far exceed the same, since their payments are certain, continual, and seldom abated, howsoever they gather up their own duties with grudging, murmuring, suit, and slanderous speeches of the payers, or have their livings otherwise hardly valued unto the uttermost farthing, or shrewdly cancelled by the covetousness of the patrons, of whom some do bestow advowsons of benefices upon their bakers, butlers, cooks, good archers, falconers, and horsekeepers, instead of other recompense, for their long and faithful service, which they employ afterward unto the most advantage.

Certes here they resemble the pope very much; for, as he sendeth out his idols, so do they their parasites, pages, chamberlains, stewards, grooms, and lackeys; and yet these be the men that first exclaim of the insufficiency of the ministers, as hoping thereby in due time to get also their glebes and grounds into their hands. In times past bishoprics went almost after the same manner under the lay princes, and then under the pope, so that he which helped a clerk unto a see was sure to have a present or purse fine, if not an annual pension, besides that which went to the pope's coffers, and was thought to be very good merchandise.

To proceed therefore with the rest, I think it good also to remember that the names usually given unto such as feed the flock remain in like sort as in times past, so that these words, parson, vicar, curate, and such, are not yet abolished more than the canon law itself, which is daily pleaded, as I have said elsewhere, although the statutes of the realm have greatly infringed the large scope and brought the exercise of the same into some narrower limits. There is nothing read in our churches but the canonical Scriptures, whereby it cometh to pass that the Psalter is said over once in thirty days, the New Testament four times, and the Old Testament once in the year. And hereunto, if the curate be adjudged by the bishop or his deputies sufficiently instructed in the holy Scriptures, and therewithal able to teach, he permitteth him to make some exposition or exhortation in his parish unto amendment of life. And for so much as our churches and universities have been so spoiled in time of error, as there cannot yet be had such number of able pastors as may suffice for every parish to have one, there are (beside four sermons appointed by public order in the year) certain sermons or homilies (devised by sundry learned men, confirmed for sound doctrine by consent of the divines, and public authority of the prince), and those appointed to be read by the curates of mean understanding (which homilies do comprehend the principal parts of Christian doctrine, as of original sin, of justification by faith, of charity, and such like) upon the Sabbath days unto the congregation. And, after a certain number of psalms read, which are limited according to the dates of the month, for morning and evening prayer we have two lessons, whereof the first is taken out of the Old Testament, the second out of the New; and of these latter, that in the morning is out of the Gospels, the other in the afternoon out of some one of the Epistles. After morning prayer also, we have the Litany and suffrages, an invocation in mine opinion not devised without the great assistance of the Spirit of God, although many curious mind-sick persons utterly condemn it as superstitious, and savouring of conjuration and sorcery.

This being done, we proceed unto the communion, if any communicants be to receive the Eucharist; if not, we read the Decalogue, Epistle, and Gospel, with the Nicene Creed (of some in derision called the "dry communion"), and then proceed unto an homily or sermon, which hath a psalm before and after it, and finally unto the baptism of such infants as on every Sabbath day (if occasion so require) are brought unto the churches; and thus is the forenoon bestowed. In the afternoon likewise we meet again, and, after the psalms and lessons ended, we have commonly a sermon, or at the leastwise our youth catechised by the space of an hour. And thus do we spend the Sabbath day in good and godly exercises, all done in our vulgar tongue, that each one present may hear and understand the same, which also in cathedral and collegiate churches is so ordered that the psalms only are sung by note, the rest being read (as in common parish churches) by the minister with a loud voice, saving that in the administration of the communion the choir singeth the answers, the creed, and sundry other things appointed, but in so plain, I say, and distinct manner that each one present may understand what they sing, every word having but one note, though the whole Harmony consist of many parts, and those very cunningly set by the skilful in that science.

Certes this translation of the service of the church into the vulgar tongue hath not a little offended the pope almost in every age, as a thing very often attempted by divers princes, but never generally obtained, for fear lest the consenting thereunto might breed the overthrow (as it would indeed) of all his religion and hierarchy; nevertheless, in some places where the kings and princes dwelled not under his nose, it was performed maugre his resistance. Wratislaus, Duke of Bohemia, would long since have done the like also in his kingdom; but, not daring to venture so far without the consent of the pope, he wrote unto him thereof, and received his answer inhibitory unto all his proceeding in the same....

I would set down two or three more of the like instruments passed from that see unto the like end, but this shall suffice, being less common than the other, which are to be had more plentifully.

As for our churches themselves, bells and times of morning and evening prayer remain as in times past, saving that all images, shrines, tabernacles, rood-lofts, and monuments of idolatry are removed, taken down, and defaced, only the stories in glass windows excepted, which, for want of sufficient store of new stuff, and by reason of extreme charge that should grow by the alteration of the same into white panes throughout the realm, are not altogether abolished in most places at once, but by little and little suffered to decay, that white glass may be provided and set up in their rooms. Finally, whereas there was wont to be a great partition between the choir and the body of the church, now it is either very small or none at all, and (to say the truth) altogether needless, sith the minister saith his service commonly in the body of the church, with his face toward the people, in a little tabernacle of wainscot provided for the purpose, by which means the ignorant do not only learn divers of the psalms and usual prayers by heart, but also such as can read do pray together with him, so that the whole congregation at one instant pour out their petitions unto the living God for the whole estate of His church in most earnest and fervent manner. Our holy and festival days are very well reduced also unto a less number; for whereas (not long since) we had under the pope four score and fifteen, called festival, and thirty profesti, beside the Sundays, they are all brought unto seven and twenty, and, with them, the superfluous numbers of idle wakes, guilds, fraternities, church-ales, help-ales, and soul-ales, called also dirge-ales, with the heathenish rioting at bride-ales, are well diminished and laid aside. And no great matter were it if the feasts of all our apostles, evangelists, and martyrs, with that of all saints, were brought to the holy days that follow upon Christmas, Easter, and Whitsuntide, and those of the Virgin Mary, with the rest, utterly removed from the calendars, as neither necessary nor commendable in a reformed church.

The apparel in like sort of our clergymen is comely, and, in truth, more decent than ever it was in the popish church, before the universities bound their graduates unto a stable attire, afterward usurped also even by the blind Sir Johns. For, if you peruse well my Chronology ensuing, you shall find that they went either in divers colours like players, or in garments of light hue, as yellow, red, green, etc., with their shoes piked, their hair crisped, their girdles armed with silver, their shoes, spurs, bridles, etc., buckled with like metal, their apparel (for the most part) of silk, and richly furred, their caps laced and buttoned with gold, so that to meet a priest in those days was to behold a peacock that spreadeth his tail when he danceth before the hen, which now (I say) is well reformed. Touching hospitality, there was never any greater used in England, sith by reason that marriage is permitted to him that will choose that kind of life, their meat and drink is more orderly and frugally dressed, their furniture of household more convenient and better looked unto, and the poor oftener fed generally than heretofore they have been, when only a few bishops and double or treble beneficed men did make good cheer at Christmas only, or otherwise kept great houses for the entertainment of the rich, which did often see and visit them. It is thought much peradventure that some bishops, etc., in our time do come short of the ancient gluttony and prodigality of their predecessors; but to such as do consider of the curtailing of their livings, or excessive prices whereunto things are grown, and how their course is limited by law, and estate looked into on every side, the cause of their so doing is well enough perceived. This also offended many, that they should, after their deaths, leave their substances to their wives and children, whereas they consider not that in old time such as had no lemans nor bastards (very few were there, God wot, of this sort) did leave their goods and possessions to their brethren and kinsfolks, whereby (as I can shew by good record) many houses of gentility have grown and been erected. If in any age some one of them did found a college, almshouse, or school, if you look unto these our times, you shall see no fewer deeds of charity done, nor better grounded upon the right stub of piety than before. If you say that their wives be fond, after the decease of their husbands, and bestow themselves not so advisedly as their calling requireth (which, God knoweth, these curious surveyors make small account of truth, further than thereby to gather matter of reprehension), I beseech you then to look into all states of the laity, and tell me whether some duchesses, countesses, barons' or knights' wives, do not fully so often offend in the like as they? For Eve will be Eve, though Adam would say nay. Not a few also find fault with our threadbare