Life of Matthew Parker (Strype, 1821)/Book II/Chapter XXII

This is the enhanced reading edition of Chapter XXII, prepared according to the AnglicanWiki Editorial Guidelines for Historical Texts. It adds descriptive section headings, English translations of Latin passages (with the original preserved), verified internal links, and editorial notes clearly distinguished from Strype's text. Strype's wording, historical spelling, and substance are preserved.

Sampson and Humphrey of Oxford, summoned before the Archbishop and Ecclesiastical Commission. Their supplicatory letter to the said Commission for forbearance: and to the Earl of Leicester. The Archbishop consults with the Secretary about displacing them. They are put up to preach at St. Paul's Cross.

Sampson and Humphrey Cited to Lambeth

MENTION was made before of the Archbishop's sending for divers persons that refused the habits, to appear before the Commissioners: two whereof, and they the chief heads of that party, were Thomas Sampson, and Lawrence Humphrey; the one Dean of Christ Church, and the other President of Magdalen college, Oxon. These were of great esteem in the nation, being men of good learning, and having been both of them exiles in Queen Mary's reign. Therefore the Archbishop and Commissioners appointed them to appear at Lambeth on the 3d of March in the afternoon, with four other Ministers in London of the same opinions: that the Commissioners might confer with them, and to understand their reasons for their omissions of what was enjoined. The Archbishop signified this in the morning to the Secretary, desiring his company, and that he would step over to them, advising him in these words, in tota hac causa nè nimium tendas funiculum. What this straining of the cord too much means, whether referring to too much indulgence towards them, or severity against them, I leave to the reader's conjecture. But that by the way.

The Issue Thereof

The effect of this appearance of Sampson and Humphrey, among other things, was, that the Archbishop urged to them the opinions of those learned foreigners, Bucer and Martyr, (both which had been Public Professors of Divinity in each University,) for conformity to the apparel prescribed. The same, I suppose, which are mentioned in Whitgift's Defence, viz. Peter Martyr in his letter to Hooper, and Martin Bucer in his to Alasco. Of these letters, declaring their judgment in that matter, he gave them copies, desiring them to take them home with them, and to peruse and weigh them well. But those learned men's judgments had but little effect on them; for on March the 8th following, they came to the Archbishop again, returning the letters, but no turn of their judgments. For so the Archbishop sent word to the Secretary, antiquum retinent immobiles. They requested at that time, that as they were sent up for from Oxon, so they might have leave to return home again. The Archbishop told them, they must tarry: intending to get the Queen's Council to send for them, or else their Chancellor, the Earl of Leicester, to proceed against them: who, being one of the Commissioners, had exhorted them, at least pretendedly, to conform themselves to the Queen's pleasure. This also he signified to the Secretary, that he might bring it about; telling him in short, that for his part he could do no good.

Their Supplicatory Letter to the Commissioners

But when they could not yet obtain leave to go back to their colleges, which they were very earnest to do, being weary of their uncomfortable attendance, and of the checks which they had also received at Court from some of the Council, on the 20th of March following, they having framed a supplicatory letter in a very elegant, but submissive style, on their own behalves for brotherly connivance, sent it unto the Archbishop, and Bishops of London, Winton, Ely, Lincoln, Commissioners. Protesting,

"First, before God, what a bitter grief it was to them that there should be a dissension between them for so small a matter, as propter lanam et linum, woollen and linen, as they styled the cap and surplice. But that it comforted them that it was but an agreeing discord, seeing they all, under Christ their Captain, professed the same Gospel, and the same faith; and that it was in things plainly indifferent, that each followed their own spirit and opinion; where there might be a room for liberty often, but there ought to be for charity ever. They alleged Augustin, Socrates, Theodoret, in whose times there were varieties in the rites and observances of Christian Churches; and yet these differences brake no unity and concord. That some Churches, and particularly ours of Britain, departed from the decree of Constantine, the Clergy of Ravenna from Charles, nay, Paul from Barnabas, Peter from Paul, and John from Peter. That if there were any reckoning to be made of fellowship in Christ, if there were any fellow-feeling and compassion, of which they doubted not, they beseeched them to permit, nay, to promote that which Paul commended, and Augustin yielded; that every one might acquiesce in his own πληροφορία, i. e. confident persuasion; and that the unity of the faith might be kept in divers observances. That their reasons for this address were many and great, viz. that conscience was a tender thing, that ought not to be touched nor angered. That they were not turbulent nor obstinate, nor willing to see the peace of the Church disturbed, or studied novelty, or refused to be convinced. But they were taught by conscience, that things in their own nature indifferent do not always seem indifferent to the opinions of men, and are changed by times and accidents. That this law concerning the restoring the ceremonies of the Roman Church is joined with the hazard of slavery, necessity, and superstition: subjoining these words, because this does not seem so to you; you are not to be condemned by us; because this does seem so to us, we are not to be vexed by you. That their consciences told them, that if they should recollect to their memories former times, God and Christ, and the faith of the primitive Church would be on their side. The Jewish kings, by God's command, abolished all the vessels, instruments, and furniture of idolatry. Christ rejected all the leaven, fasts, washings, phylacteries, and fringes of the Pharisees. The ancient Fathers would not fast on the Sabbath, or keep the Passover, after the manner of the Jews, nor wash with heretics, nor use abstinence on the Lord's day with the Manichees; nor would they communicate in any other thing with them, where there might be any signification of agreement. That learned men in our own age lived and died with them in this faith and opinion, teaching them the same out of their books. That they, the Bishops themselves, if they might have leave to appeal to their own consciences, were of the same opinion with them, and that they could wish that all these stones of offence were removed. Lastly, they appeal to the purer Churches of Germany, France, and Scotland; in which religion is not only preserved unstained, but such rites are observed as are simple and undefiled testimonies and signs of religion, taken from Christian Churches, nor borrowed from the Roman synagogue. In fine, that themselves were not ignorant what a great scandal would arise hence: that the adversaries would insult over them in their afflictions, and would laugh in their sleeves at them, viz. the Bishops, when they saw them thus defending their cause, and pursuing that which they would have; and would be still more pleased with their own inventions, after they should see it not only retained by them, but by them obtruded upon their brethren. Wherefore they most humbly prayed, that a thing which was the care and pleasure of Papists, and which they, the Bishops, had no great value for themselves; and lastly, what they did, not out of any contempt of them, but out of hatred of the common enemy, might not be their snare, nor their crime."

This letter, drawing up the sum of the arguments then insisted upon for non-compliance with the rites, and with the best advantage of style, and by two men of the greatest fame of that party, I thought worthy to insert in the Appendix. It is, I confess, a copy, yet, I doubt not, a true and authentic one, being inscribed on the back-side by the hand of the Secretary Cecil thus, Supplicatio Tho. Sampson, et Laurentii Humfrey ad Arch. Cantuar. Episcopos London. Wynton. Eliensem, Lincolniensem. 20 Martii 1564.

Their Letter to the Earl of Leicester

As they had applied themselves a little before to the Archbishop for leave to go home, so they now address to the Earl of Leicester for the same purpose. And to obtain their request, they composed a letter to him in the softest and most compliant terms: urging divers reasons how needful their departure home was, as well that they might perform their duties to their colleges, as that they might be at more leisure to consult with themselves in reference to the compliance required. They writ him,

"That since their being at Lambeth before their Honours, they had considered the weight of the advice, honourably and favourably given them, to be of such importance, as that men, not persuaded in conscience, yet unwilling rashly to reject such advertisements, they humbly desired further respite, upon deliberation to resolve. This, they said, they should the better do, if by his means they might obtain licence to sequester themselves from that troublesome turmoil, and depart home to their books. Where they should not only more quietly prepare themselves to satisfy their promised service of preaching the Easter ensuing, [at St. Paul's Cross,] but have more leisure to consider what was therein of them to be done. So they should also be released of their great charges here, and do their duty by order then required against that solemn time to their companies at home. They were not, they said, so unwise or witless, that they would willingly either incur the displeasure of the Queen's Majesty, or lightly regard his Honour's counsel, or stubbornly separate themselves from their brethren, or fondly sue to be deprived of their rooms and livings; but rather they minded with all quietness to confer and consult with God and learning. Of whom, as they trusted, they had received their persuasion, and to whom they did and would commend the government of their consciences. Which done, they should be ready to yield themselves conformable, or else most humbly submit themselves to her Highness's pleasure and law."

Peremptorily Ordered to Comply or Depart

But they could not prevail to get a release from their attendance on the Commissioners. For on the 29th of April following, (to bring their story together, though it belong to the next year,) I find them called again before the Archbishop, and after some words of advertisement, he did peremptorily will them to agree with the rest of the Clergy in matters of conformity, or else to depart their places. He shewed them in few words, that these were the orders which they must observe, viz. to wear the cap appointed by injunction, to wear no hats in their long gowns, to wear a surplice with non-regent's hoods in the choirs at their colleges, according to the ancient manner there: and to communicate kneeling, in wafer bread. In fine, they said, their consciences could not agree to these orders: and they required some respite to remove their stuff. The Archbishop answered, that he would signify their determination to the Queen's Majesty; and what time should be granted them to remove, they should be informed. Then Mr. Sampson declared something referring to the college, namely, that by the death of Mr. Bruerne, their receiver, a great sum of money of the college was to be answered at the said Bruerne's hands: which he might haply mention, to hint how ill the college could spare him at that time, he knowing best how those accounts stood. Mr. Humphrey alleged, for that he had divers noblemen's sons, he trusted to have a time, requesting much to be spared of the extremity of losing his living.

The Archbishop Consults the Secretary

The next day the Archbishop wrote all this to the Secretary, and desired him to inform the Queen, to understand her pleasure, how they should be dealt with, whether to tolerate them, or to provide others: as the deanery which was at her Highness's disposition, and the presidentship of Magdalen, at the election of the college. He was in doubt, upon what grounds, and how to proceed. If it were the Queen's pleasure that he should write letters to both colleges, signifying, that they might not be reputed nor accepted in their rooms, nor enjoy any commodity, he would do, he said, her commandment. Resign, he thought they might not. Judicially to be deprived, his jurisdiction after long pleading might serve, he said, against Sampson; yet so it could not against Dr. Humphrey, the Bishop of Winchester being their Visitor. He declared to the Secretary, that he was right sorry they were no more tractable; and as he learned by him the Queen's pleasure, so he would do.

Put Up to Preach at Paul's Cross

But they had great friends, and their interest at the Court animated them thus to stand it out. And it was the Archbishop's thoughts, that if so many delays had not been used towards them, they might have been prevailed with to comply; wishing that they had been peremptorily at first put to their choice, either conformity, or depart. But they abused, he said, their friends' lenity, on whom they trusted. And to manifest the favour they had, about this very time both of them were put up to preach at Paul's Cross; and that at one of the chief times of the year, viz. Easter. This, it seems, the Queen had notice of. Which caused the Secretary to signify as much to the Archbishop, who used to be one of those who nominated the preachers there, and by whose appointment they were to have their turns; ordering him to strike them out, and to put others in their rooms. Preachers at Paul's Cross were in those times the more taken notice of, because the Queen and Court came often thither to church. The Archbishop sent word back, that they were not appointed by him, and by whom he knew not, whether the Bishop of London, or the Lord Mayor. But it was indeed neither of these, but the Earl of Leicester, their private friend, who had secretly put this work upon them, which they promised to perform, as appears in their letter to him a little before mentioned. But as to the appointment of others in their room, the Archbishop made this reply, that if those solemn sermons should stay for want after so short a warning, (as it seems must then be given,) it would raise a marvellous speech. And so prayed him to advertise the Queen. Prudently esteeming it a better course to wink at their preaching at that time, rather than to adventure the failure of the pulpit by reason of the shortness of the warning.

Editorial Notes

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Source: John Strype, The Life and Acts of Matthew Parker, the First Archbishop of Canterbury in the Reign of Queen Elizabeth (Oxford: Clarendon Press, 1821), Vol. I. Enhanced reading edition: section headings, Latin translations, verified internal links, and editorial notes added per the AnglicanWiki Editorial Guidelines for Historical Texts. Strype's text faithfully transcribed from the Google Books scan; spelling and substance as in the original.