learning, they say, "That as for Dr. Sampson, after well considering all the learned men in the land, they found none to be compared to him, for singular learning and great piety, having the praise of all men. And that it was very doubtful, whether there was a better man, a greater linguist, a more complete scholar, or a more profound divine."* Afterwards, Dr. Sampson, Dr. Lawrence Humphrey, and Mr. Andrew Kingsmill, all celebrated puritans, were the only protestant preachers in the university of Oxford.+ Dr. Sampson sat in the convocation of 1562, and subscribed the Articles of Religion. This being finished, many learned members of the lower house, presented to the house a paper of requests, chiefly relating to matters of discipline, in which they desired an allowance in a number of important particulars. His name is among those who subscribed. While the convocation was discussing the subject of discipline, the prolocutor, with Dr. Sampson and Dr. Day, presented to the upper house a book called Catechismus pucrorum, to which all the members of the lower house had unanimously given their consent. They left the book with their lordships; but there, unfortunately, it remained without any further notice. Afterwards, his scruples and objections against the prescribed habits and ceremonies, being known at court, Secretary Cecil urged him to conform, adding, "That he gave offence by his disobedience, and that obedience was better than sacrifice." To this, Sampson, in a letter to this honourable person, replied, "That in the law, God commanded all idols to be destroyed, with all the ceremonies belonging to them prohibiting as much the ceremonies, as the idols themselves. That the godly kings of the Jews dealt with idols, idolatry, and the appurtenances accordingly. That the Lord threatened to punish those who should retain such ceremonies and fashions, in time of reformation. That Christ did not communicate in any traditions devised by the pharisees; but reproved them, and warned the apostles to take heed of them. Therefore, all ceremonies devised and used by idolatrous papists, ought to be rejected, destroyed, and forbidden. And though men in authority command otherwise, yet he, who thus followeth the mind of God in his word, doth yield that obedience, which is better * Strype's Annals, vol. i. p. 432, 433. + Wood's Athenæ Oxon. vol. i. p. 193. Strype's Annals, vol. i. p. 290, 298. ii. Adden. p. 15. ; than sacrifice." He observed further, "That the conduct of the primitive christians, in refusing such things, was void of blame. That to prescribe a certain uniform array for ministers, came out of the corrupt state of the church.That all reformations ought to be framed according to the original and pure state of the church.-That if the reformation would not admit this, but would determine the reverse, he could not see how this should bind him, who knew and desired greater purity.-That these were only some of the reasons which constrained him to do as he did. And that as he put no restraint upon others, but left them to the Lord, so he desired to be left in like manner. In the year 1564, Dr. Sampson and his much esteemed friend, Dr. Humphrey, were cited before the high commission, at Lambeth, an account of which is given in another place. After being harassed for some time, Humphrey, at length, obtained a toleration; but Sampson suffered deprivation, and was removed from the university. The proceedings of the commissioners were severe enough, even in the opinion of Dr. Heylin; who adds, "that he was worthily deprived, and that, by this severity, the puritans found what they might expect." Some of the learned lawyers, however, disputed the legality of his deprivation, and were of opinion, that the commissioners were involved in a premunire. Indeed, Sampson was deprived not only of his deanery, but of his liberty too, and was kept for some time in a state of confinement: nor was he able, without much trouble, to procure his release. He was succeeded in the deanery of Christ-church by Dr. Thomas Godwin, afterwards Bishop of Bath and Wells.|| In the year 1573, our learned divine was struck with the dead palsy on one side; and having enjoyed, for some time, the lecture at Whittington college, London, for which he received ten pounds a year, he resigned it into the hands of his patrons. It was in the gift of the company of clothworkers, to whom he recommended Mr. Edward Deering, whom they chose for his successor; but this divine being silenced for nonconformity, Archbishop Parker utterly refused his allowance. Mr. Deering was a man of great Strype's Annals, vol. i. p. 433, 434. + See Art. Humphrey. Biog. Britan. vol. iv. p. 2230. Edit. 1747. Ibid. p. 469, 470. learning, exemplary piety, and an excellent preacher; and the benefice being very small, it reflects not a little upon the severity of this prelate. In March this year, Dr. Sampson sent a letter, written by another person, to the Lord Treasurer Burleigh, signifying, that God had been pleased to take from him the use of half his limbs, though not his senses; which was the occasion of his using the hand of another. And though this disease was to him as the messenger of death, he thanked God, that he was ready to depart in peace. He was, indeed, constrained, before his heavenly father called him home, to trouble his lordship once more. He, therefore, earnestly solicited him to use his utmost endeavours to promote the necessary reformation of the church, and herein recommended the directions in Bucer's book on the Kingdom of Christ. "My lord," says he, "though the doctrine of the gospel is preached in the church of England, the govern ment of the church, as appointed in the gospel, is still wanting. The doctrine, and the government, as appointed by Christ, are both good; and are to be joined together, and not separated. It is a deformity to see a church, professing the gospel of Christ, governed by those canons and customs, by which antichrist ruleth his synagogue. Martin Bucer wrote a book to King Edward, upon this subject, entitled De Regno Christi. There you will see what is wanting of the kingdom of Christ, in the church of England. My lord, I beseech you to read this faithful and brief epitome of the book, which I have sent you; and I beseech you to lay it to heart. It is the cause of Jesus Christ and his church, and very much concerneth the souls of men. Use your utmost endeavours, that, as Christ teacheth us in the church of England, he may also rule and govern us, even by the laws of his kingdom. Help, my lord, in this good work of the Lord your God. By so doing, you will serve him who is King of kings, and he will acknowledge your good service, when all kings and lords shall appear before him. My good lord, use your authority for the glory of Christ, and the peace and welfare of his church. You cannot employ your authority in a better cause." To this advice, the treasurer returned a christian reply, saying, "that he very much approved of what was urged, but was unable to do all that he recom mended." Dr. Sampson, also, returned him a very appro * Strype's Annals, vol. ii. p. 365–367. priate answer, reminding him how much he did at the commencement of the reformation; that his will and his power were not lessened, but increased; and that, seeing others sought a reformation by stopping both preaching and government, the state of the church stood now as much in need of his assistance as ever.* The following year he wrote to Grindal, formerly his companion in exile, but now advanced to the high dignity of Archbishop of York. Several letters passed betwixt them. Dr. Sampson reminded him of his former low condition, and cautioned him against being too much exalted with his present high title. Grindal, who was certainly different from many of the other dignitaries, told him, he did not value the title of lord, but was chiefly concerned to discharge the duties of his function faithfully, until the great day of the Lord Jesus. To this, Sampson replied, "You say, you are not lordly, nor value your lordly estate, in which, I hope, you say true. Yet I must further observe, that if you whom worldly policy hath made a lord, be not lordly, but keep an humble and a loving brother, and minister of Christ, shall I say you are a phoenix? Í will say that you are by the special grace of God, most happily preserved. Yet your state, your port, your train of waiting-men in the streets, your gentleman-usher going before you with bare head, your family full of idle servingmen, and the rest of your worldly appendages, look very lordly. Perhaps the same policy which makes you a lord, also charges you with this lordly state. But doth the Lord Jesus, whose minister you rejoice to be, charge you with it? Such a number of idle serving-men is unprofitable and unsuitable to the minister of Christ; and, surely, such persons ought not to be maintained by the patrimony of the church. If policy have, therefore, charged you with them, it is very desirable that policy should discharge you; and that the patrimony of Christ may be employed in the support of labourers in the Lord's harvest, and the poor members of his church. But if you take this lordly state upon you, without the charge of policy, your fault is the greater: This is one of the great evils which popery hath left in the church of England." As the archbishop had pitied his poverty and lameness, he further adds, "I do not remember that I ever complained of the one or the other. If I did of the first, I was * Strype's Parker, Appen. p. 177, 178. to blame; for I must have complained before I suffered want. Touching my lameness, I am so far from complaining, that I humbly thank God for it. It is the Lord's hand which hath touched me. He might have smitten or destroyed me: but of his most rich favour and mercy through Jesus Christ, as a loving father, he hath dealt thus tenderly with me. I bless and praise his name for it. If he see that my poor labour will be of any further service in his church, he will heal me: but if he have determined by this lameness, to lead me to my grave, the Lord give me grace to say with Eli, It is the Lord, let him do what seemeth, him good.' I shall labour, as well as I am able, till I drop into the grave. Though I am in bonds, those bonds are from the Lord; and if it were put to my choice, I would rather carry them to my grave, than be freed from them, and be cumbered with a bishopric."* Dr. Sampson having been presented to the mastership of the hospital at Leicester, upon his being seized with the palsy, he retired to this situation, where he spent the remainder of his days. Here he was of great service to the hospital, in restoring its privileges and endowments. An account of this is related at some length, to the great honour of his character. He was intimate with all the leading puritans, with whom he held a friendly correspondence. Among these was the venerable Mr. Gilby of Ashby. His letters to this celebrated divine are now before me, one of which, dated Leicester, March 8, 1584, was as follows: "My constant salutation in the Lord. "I do hereby thank you for your loving letter which you "sent me last. I have well advised upon your godly "counsel; but I am not so forward in the matter as you do "think. I do not take upon me to set down a platform of "reformation. I do only desire that meet men may be called "by authority, to consult thereupon. In which assembly "I could find in mine heart to be a door-keeper, though it "were only to keep out dogs. I have a mind to proceed "in that which I proposed. The Lord direct me by his grace to do that which is good in his sight. Thus "praying you to pray for me, I commit you to God. "Yours in Christ, THO. SAMPSON. "PS. Until ambition and proud Pope xxiii. be pulled "down, there is no hope for any good to be done in con Strype's Parker, Appen. 278–280. + Strype's Annals, vol. ii. p. 381, 382. |