indeed, some refused to pay, in which case their names should be handed into court.[81] So, again, when rector and wardens of Sutton were presented in the same court for letting their church go to ruin, they protested that the reason was that £40 "will skant repayre it, and that so mutch cannot be levied of all the land in the p[ar]ishe." But this excuse was not for a moment admitted, and they were warned to appear in the next consistory court to take out a warrant for the assessment of the lands.[82]

Though the wardens did not themselves in practice always make the rate directed by the archdeacon, yet they were held responsible for its making. So true was this that if, after a duly called parish meeting for the purpose of laying the rate in obedience to the archdeacon's orders, no parishioners appear, then, in the words of the archdeacon's official to the wardens of Ramsden Bellhouse (Essex): "if the inhabitants of the said p[ar]ish will not join with the said church wardens &c., that then the said churchwardens shall themselves make a rate for the leveinge of the said charges [etc.] …"[83]

Finally, the archdeacons or their officials always stood ready to enforce an accounting by the outgoing wardens to the parishioners or their representatives. If the accounting was delayed too long, or if the surplus was not promptly handed over to the incoming (or newly elected) wardens, then the delinquent officers were cited before the court. Numerous instances are found in the court records of the enforcing of this duty. [84]

A permanent parish officer and one over whose appointment the parishioners had usually no control [85] was the parish minister, whether officiating rector, vicar or curate. [86] Elizabethan statutes and canons sought to increase the dignity of the incumbents of cures, [87] but royal greed did yet more to lower it. [88]

The minister was usually addressed by his parishioners as "Sir" John, or "Sir" George, etc., quite irrespective of his actual rank,[89] and this in an age of punctilious distinctions in forms of address. In the small country parishes the incumbent was often the only, or almost the only, educated man in the community. His advice had naturally considerable weight in parish affairs, and his pen was often required in the drawing up of official or legal documents, certifications or testimonials, the casting up of parish accounts and the like.[90]

We find in the act-books officiating rectors or vicars presented for non-residence upon their cures;[91] while rectors and other recipients of great tithes are "detected" at visitations for not repairing the chancels in their churches; or not maintaining their vicarage buildings with barns and dove-cotes;[92] or for not providing quarter sermons where the clergyman serving the cure was not himself licenced to preach;[93] beneficed men not resident are arraigned for not giving the fortieth part of their revenue to the parish poor;[94] resident ministers indicted for not keeping hospitality,[95] or for not visiting the sick.[96]

Just as the wardens were to look after the conduct of their minister, so the minister was required to fill the office of a censor upon the behavior of the wardens and to report to the ordinary their delinquencies—as, indeed, the trespasses of any among his congregation, though the latter task was more particularly assigned to the wardens and sidemen.[97] Furthermore the minister was the vehicle through which the commands of the authorities, lay or ecclesiastical, were conveyed to the parishioners. He was compelled to read these commands or injunctions at stated times and exhort his hearers to obey them. For failure to comply with this duty, he might be cited before the official,[98] and punished by that officer.[99]

The curate of East Hanningfield, Essex, is presented in 1587 for "that he hathe not geven warninge to the church-wardens to looke to there dutie in service tyme, for such as are absent from service."[100] The curate of Monkton, Kent, is brought before the court in 1569 for that he "doth not call upon fathers and mothers and masters of youths to bring them up in the fear of God."[101] When the archdeacon sent down an excommunication against any one of the parish, it was delivered to the minister to be solemnly proclaimed by him from the pulpit,[102] and thereafter he had to see that the excommunicate person remained away from service until absolution was granted[103] by the ordinary, which absolution was then publicly pronounced from the pulpit.[104] When penance had to be done in church by an offender, it was the duty of the parson to superintend the performance; to say, if necessary, before the congregation the formula of confession prescribed for the offence, in order that the guilty person might repeat it after him;[105] to exhort the persons present to refrain from similar transgressions; to read, on occasion, some homily bearing upon the subject;[106] and finally to make out a certificate (together with the wardens, if necessary) that the penance had been carried out as enjoined by the judge.

Besides the celebration of the rites pertaining to his priestly office, which need not detain us here, there were many other duties which the ecclesiastical courts enjoined on the parish incumbent. Some of these have already been referred to.[107] Others will appear as we view the discipline of the courts Christian when exercised over the parishioners at large, to which subject we shall now address ourselves.

Foremost among the requirements exacted by the ordinaries from all alike was the duty of attending church. Every one had to frequent service on Sundays and on feast-days, and to be present at evening as well as at morning prayer.[108] Nor might a man repair to a church in another parish because it was nearer than his own.[109] Should his own minister be unlicenced to preach—and only about one incumbent out of four or five was licenced[110]—he was not permitted, except under special authorization,[111] to hear a sermon in another church while service was going on in his own.[112] If, however, a man were able to pay the statutory[113] fine of 12d. for each absence on holy days he could, it would seem, in practice resort to his parish church only on occasions, say once a month, and yet not get himself written down as a recusant.[114]

Heads of families were made responsible for the attendance of their children and servants; innkeepers or victuallers for their guests.[115]

If it was not permissible to frequent service in another place of worship, neither was it optional with a parishioner to get married elsewhere than in his own church.[116] There, too, his marriage banns had to be published—and it was a presentable offence to marry without banns;[117] there he had to have his children christened[118] and his wife churched;[119] there he was compelled to send sons, daughters or apprentices to be catechized,[120] and there himself learn the principles of religion (if he were ignorant of them), for without a knowledge of the Catechism and the Ten Commandments he could not receive communion.[121]

All persons over fourteen had to receive communion at Easter, and at least on two other occasions during the year.[122] In fact readiness to receive according to the Anglican rites became the test of a loyal subject.[123]

The strict requirement to report all non-communicants to the official resulted in the keeping of books in which were written the names of the parish communicants.[124]

Next in importance to church attendance and the observance of the sacraments came the duty of all parishioners to contribute to the parish expenses. We have viewed church courts at work, compelling wardens to levy church rates; we have now to see how the judges forced recalcitrant ratepayers to pay the sums assessed upon them to the wardens or other collectors.