Nor was this good prelate so intirely ingrossed by his cares for the general welfare of the church, as not to pay a close attention to the particular affairs of his own province. He made himself well acquainted with the characters of all the clergy in his district. His visitations were not things of course; but strict scrutinies into the state of ministers, and their parishes. In disposing of his benefices, he endeavoured, as much as he could, to suit the pastor to his flock. After his death was found, among his papers, a list of several towns thus indorsed: Memorandum; these towns to have learned ministers. In these places, it is probable, he knew the people were more than commonly addicted to popery: or that they had gotten among them some popish priests of more than ordinary subtlety, who had misled them.

He was very exact also in the residence of the clergy; and granted dispensations with caution. He had a strict eye also on their doctrine. To some he recommended the homilies; and to others proper topics for their discourses.

He himself also preached often, whereever he visited. In his sermons to the people he was very plain and instructive; insisting chiefly on the essentials of christianity. In his sermons at court, or on public occasions, he would declaim, with great freedom and spirit, against the reigning vices of the times. His idea, however just, seems to have been, that the lower orders wanted principles more than practice; and the higher, practice more than principles.

Sir Richard Morrison, a gentleman who had been much employed in embassies abroad, both under Henry the eighth and Edward the sixth, gives us this character of the archbishop's sermons, of which he was a frequent auditor. ‘The subjects of his sermons, for the most part, were, from whence salvation is to be fetched; and on whom the confidence of man ought to lean. They insisted much on doctrines of faith, and works; and taught what the fruits of faith were; and what place was to be given to works. They instructed men in the duties they owed their neighbour; and that every one was our neighbour, to whom we might any way do good. They declared, what men ought to think of themselves, after they had done all; and lastly, what promises Christ hath made; and who they are, to whom he will make them good. Thus he brought in the true preaching of the gospel, altogether different from the ordinary way of preaching in those days, which was to treat concerning saints—to tell legendary tales of them—and to report miracles wrought for the confirmation of transubstantiation and other popish corruptions. And such a heat of conviction accompanied his sermons, that the people departed from them with minds possest of a great hatred of vice; and burning with a desire of virtue.’

Bishop Burnet also, who had seen the greatest part of a sermon, which the archbishop had preached at court, on a fast day, in the year 1549, tells us, that ‘it is a very plain, impartial discourse; without any shew of learning, or conceits of wit. He severely expostulates, in the name of God, with his hearers for their ill lives, their blasphemies, adulteries, mutual hatred, oppression, and contempt of the gospel; and complains of the slackness of government in punishing these sins; by which it became, in some sort, guilty of them.’—From this account of the archbishop's preaching, it seems, that whatever speculative opinions he might hold, no man could have a juster idea of the great truths of the gospel; nor of those topics, on which its ministers ought chiefly to insist.

Nor did his own diocese alone ingross his care. His advice was generally taken in filling up vacant fees in his province. He lived, of course, harmoniously with all his bishops; and was seconded by them in all his schemes of reformation. He recommended nothing more seriously to them, than to examine candidates for holy orders with the greatest care; and to follow the apostle's advice in laying hands suddenly on no man.

It was common at that time, when any see became vacant, for every courtier to be on the watch to procure some rich grant out of its temporalities. The archbishop was as watchful on the other side; and when any scheme of this kind was on foot, he was generally successful in traversing it.

He was commonly consulted also in the choice of Irish bishops. We have many of his recommendations still extant. ‘The foremost, (says he, on an occasion of this kind,) of those, I propose, is Mr. Whitebread of Hadley, whom I take, for his good knowledge, special honesty, fervent zeal, and polite wisdom, to be most mete. Next to him Mr. Richard Turner, who besides that he is witty, and merry withal; (qualities not unbecoming the gravity of a clergyman, if they be discretely used) has nothing more at heart than Jesus Christ, and his religion; and in lively preaching of the word declareth such diligence, faithfulness, and wisdom, as for the same deserveth much commendation. There is also one Mr. Whitacre, a man both wise, and well learned, chaplain to the bishop of Winchester, very mete for that office; if he might be persuaded to take it upon him.’

Nor did the good primate confine his cares even to those of his own country: he extended them to the reformers of all nations, French, Dutch, Italians, and Spaniards, who had fled to England on account of religion. To him they all applied for that assistance, which he readily afforded. He was at great pains in forming them into different societies; and in procuring churches and little establishments for them; in which, without any restraint, they chose their own pastors, and united in their own mode of worship.

This kindness was afterwards remembered: and when England became a persecuted country, contributed not a little to procure for its refugees, in many places, that generous treatment, which it had once afforded.