His WORKS.-1. Epistola de Græcis literis, & Homeri lectione & imitatione, ad Præsidem, &c., 1558.-2. De Religione Conversatione & Reformatione deque Primatus Regum, 1559.-3. De Ratione Interpretandi Authores, 1559.-4. Optimates sive de Nobilitate, ejusque antiqua origine, natura, officiis, disciplina, &c., 1560."5. Orationes Woodstochiæ habitæ ad illustress. R. Eliz., 1572.6. De Vita et Morte Johannis Juelli: Ejusq; veræ Doctrinæ Defensio, cum Refutatione quorundam Objectorum, Hardingi, Sanderi, &c., 1573.-7. De fermento vitando: conscio in Matt. xvi. Marc. viii. Luc. xii., 1582.-8. Jesuitismi pars prima, 1582.9. Jesuitismi pars secunda, 1584.-10. Apologelica Epistola ad Academiæ Oxoniensis Chancellarium, 1585.-11. Seven Sermons against Treason, 1588.-12. Conscio in die Cinerum.-Many of these articles were translated and published in English. THOMAS SAMPSON, D. D.-This celebrated divine was born about the year 1517, and educated in the university of Oxford. Afterwards he studied at the Temple,,became a zealous protestant, a distinguished preacher, and instrumental in the conversion of John Bradford, the famous martyr. He married the niece of old Bishop Latimer. He was ordained by Archbishop Cranmer and Bishop Ridley, who, at his request, dispensed with the habits. He was highly esteemed by these two reverend prelates. He was preacher in the army of Lord Russel, in his expedition against the Scots. In the year 1551, he became rector of Alhallows, Bread-street, London; the year following he was preferred to the deanery of Winchester; and he continued a famous preacher to the death of King Edward.+ Upon the accession of Queen Mary, he concealed himself for some time. During this period, he and Mr. Richard Chambers, another zealous protestant, collected money in London, for the support and encouragement of poor scholars in the two universities. But it was no sooner discovered, than they were both obliged to flee for their lives. For, August 16, 1554, Mr. Bradford, Mr. Becon, and Mr. Veron, were apprehended and committed to the Tower; and Sampson was to have been committed the same day, and was even sought after for this purpose, in the house in which Mr. * Mr. Strype highly commends this work, both for the excellency of its matter, and the elegancy of its style. In this work, the author, speaking of astrology, says, This science above the rest was so snatched at, so "beloved, and even devoured by most persons of fashion, that they needed "no incitements to it, but a bridle rather: not to be set on, but rather "taken off from it, And that many had so trusted to this, that they almost "distrusted God.”—Strype's Cranmer, p. 358.-Biog. Britan. vol. iii. p. 487. Edit. 1778. + Strype's Cranmer, p. 192, 292.—Troubles at Frankeford, p. 168. Bradford was taken. Because he could not be found, the Bishop of Winchester fumed exceedingly, as was usually the case with angry prelates. Thus, having narrowly escaped the fire, he fled to Strasburgh, where he was much esteemed by the learned Tremelius.+ He was intimately acquainted with most of the learned exiles, and particularly John Jewel, afterwards the celebrated Bishop of Salisbury. By the joint advice of Dr. Sampson, Dr. Edwin Sandys, and Mr. Richard Chambers, Jewel was induced soon after his arrival on the continent, to make a public confession of his sorrow, for his late subscription in favour of popery.‡ Sampson, during his exile, was concerned in writing and publishing the Geneva Translation of the Bible.§ Upon the accession of Queen Elizabeth, our learned divine returned home. While on his journey, being informed that a bishopric was designed for him, he wrote to Peter Martyr for his opinion and advice, whether it was lawful to swear" that the queen was supreme head of the church under Christ." He thought that Christ was the only supreme head of the church, and that no account of any inferior head was to be found in scripture. He thought, also, that the want of discipline in the church of England, rendered it impossible for a bishop to perform his duty. The method of electing bishops, appeared to him, totally different from the primitive institution: the consent of neither clergy, nor people, being so much as asked. The superstitious dress of bishops seemed to him very unbecomiing. He wrote to his learned friend, not that he expected a bishopric would be offered him; but he prayed to God that it might not. He resolved to apply himself to preaching the gospel, and to avoid having any share in the government of the church, till he saw a thorough reformation, both in doctrine and discipline. Upon the reception of Peter Martyr's answer, Sampson replied, January 6, 1560, saying, "We are under sad apprehensions, concerning which, we desire an interest in your prayers. We are afraid lest the truth of religion, in England, should either be overturned, or very much darkened. Things still stick with me. I can have neither ingress, nor egress. God knows how glad I should be to have an egress. Let others be bishops, I desire only to be * Fox's Martyrs, vol. iii. p. 76. + Wood's Athenæ Oxon. vol. i. p. 192. Biog. Britan. vol. iv. p. 2759. Edit. 1747. a preacher, and no bishop. There is yet a general prohibition of preaching; and still a crucifix on the altar at court, with lights burning before it. And though, by the queen's order, images are removed out of the churches all over the kingdom, yet the people rejoice to see that this is still kept in the queen's chapel. Three bishops officiate at the altar: one as priest, another as deacon, and a third as sub-deacon, all in rich copes before the idol: and there is sacrament without any sermon. Injunctions are sent to preachers not to use freedom in reproving vice." He then asks Martyr, Bullinger, and Bernardin, what they thought of these things; and whether, if similar injunctions were sent to all churches, the clergy ought to obey, or suffer deprivation rather than comply. May 13th he wrote again, signifying that a bishopric had been offered him, but he had refused to accept it; for which, he desired Peter Martyr not to censure him, till he became acquainted with the whole matter. He rejoiced that Parkhurst+ was made Bishop of Norwich. And Norwich, it seems, was the bishopric offered to him. This illustrious divine, therefore, refused the offered preferment, because he was thoroughly dissatisfied with the episcopal office, the popish habits, and the superstitious ceremonies. During the three first years of Queen Elizabeth's reign, Dr. Sampson delivered the rehearsal sermons at Paul's cross, and is said to have been appointed to do this on account of his wonderful memory and fine elocution ; and in her royal visitation in the north, he was the visitor's preacher. In the year 1560, he became dean of Christ-church, Oxford. To procure his settlement in this public situation, the members of the house wrote to Lord Dudley, urging him to prevail upon the queen, in behalf of Sampson. In this letter, subscribed by twenty-two persons of distinguished * Dr. Sampson having laid a Common Prayer Book, (adorned with fine cuts and pictures, representing the stories of the saints and martyrs,) in the queen's chapel, for her use, it is said, that she severely reprimanded him for so doing, and told him, "That she had an aversion to idolatry, and "to images and pictures of this kind.—That he had forgot her proclama "tion against images, pictures, and Roman relics in churches. And she "ordered that no more mistakes of this kind should be committed within "the churches of her realm for the future." It seems difficult to reconcile this, to her majesty's conduct in still retaining idolatrous worship in her own chapel.-Strype's Annals, vol. i. p. 239. + Bishop Parkhurst, who was an exile in the days of Queen Mary, was a person of great learning, a worthy prelate, and always a decided friend to the nonconformists.-MS. Chronology, vol. i. p. 273. (2.) Burnet's Hist. of Refor. vol. iii. p. 291, 292. 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 ceremonics 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 blume. 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. |