In the affairs of his own Church, Sancroft endeavoured to effect some useful reforms and improvements. Considerable laxity prevailed in the admission of candidates to holy orders, testimonials to character being often signed as a mere form, without sufficient knowledge of the persons in whose favour they were given. To check this injurious practice, Sancroft, in the month of August, 1678,[20] sent directions to his suffragans, that thenceforth such recommendations should be more carefully prepared, should contain fuller particulars, and should be more cautiously used. The poverty of vicarages, and other small ecclesiastical benefices, still continued: the augmentation of them was an old remedy, the failure of schemes for the purpose an old disappointment. Even the Act in relation to this matter in 1676, had been carried into only partial execution; and, therefore, many of the difficulties, so long complained of by the clergy, still remained. Consequently, Sancroft, in the year 1680, sent an appeal to the Bishops of his province, urging strongly the application of the Act; and requiring every Bishop, Dean, and Archdeacon to send particulars of all the augmentations made by them or their predecessors.[21] What he recommended to others he practised himself, for he liberally improved many of the livings in his gift. The chronic disease of the Church forced itself on the Archbishop’s attention: many unsuitable persons being appointed to benefices, and private advantage taking precedence of public welfare, among the motives deciding the administration of patronage. As a cure to some extent, Charles issued a warrant, constituting the Archbishop, the Bishop of London, and four laymen proper and competent judges of men deserving to be preferred, and forbidding the Secretary of State to apply to the Royal fountain of favour, for the bestowment of ecclesiastical preferments, without first communicating with this council of reference.[22] What share Sancroft had in the origin or the execution of the plan we do not know; but the object was one which, from what we learn of his character, would commend itself to his judgment. The practice of simony continued, and an Archdeacon of Lincoln, convicted of that offence in the ecclesiastical court, petitioned the King for pardon;--upon the petition being referred to Sancroft, he replied that the crime of which the man had been convicted, was “a pestilence that walketh in darkness,” and that if he were saved from punishment, the markets of Simon Magus would be more frequented than ever.[23] [Sidenote: TEMPLE.]