rdered. Both the regular and secular bodies are
charged with abusing the trust committed to them. Bishop Storey tried
to correct this state of things. He proved his usefulness, otherwise,
by the foundation of the Prebendal, or Free Grammar-School, in
Chichester, and also by giving the Market Cross to the city for the
benefit of the poor.

Of #Richard Fitz-James# (1503-1508) and his administration there
is but little information.

With #Robert Sherburne# (1508-1536) we come to the close of a long
period of ecclesiastical history--one during which the distinctly
Christian, as opposed to the pagan, principles and forms of art had
been developed. As bishop at Chichester he represented the Church and
those principles which then in the west were taught in her name.
Accordingly he protested against "the King's most dreadful commandment
concerning (with other things) the uniting of the Supreme head of the
Church of [? in] England with the Imperial Crown of this realm; and
also the abolishing and secluding out of this realm the enormities and
abuses of the Bishop of Rome's authority, usurped within the same." He
wrote thus in 1534 to Cromwell. And obeying this command from the
civil authority, he caused these orders to be published throughout the
diocese. As a subject he obeyed his king; but, being honest, he could
not as a bishop and a man disregard his principles when he found such
obedience involved their denial. Consequently he resigned the see in
1536.

#Richard Sampson# (1536-1543) took part in the Reformation
movement. Although he had defended the principle that the king was to
be considered "high governor under God, and Supreme head of the Church
of England," his principles appear to have been easily affected by the
political weather that prevailed. His attitude in favour of every
principle involved in the acceptance of the papacy appears in the
support he gave to doctrines which had been rejected by the party of
reform. He no doubt feared the results that might follow upon another
attempt to adapt the Church's constitution to changed conditions.

In the time of #George Daye# (1543-1552) the pendulum moved again
across the face of the political and ecclesiastical clock. He was a
man whose convictions led him to support those same six articles which
had been upheld by Bishop Sampson; and he attempted to prevent the
introduction of the first prayer-book of Edward VI. in 1549, as well
as the destruction of the earlier