Edward Storey (1478-1503) has left in his register full accounts of his deeds and the condition of the diocese. It shows the latter had again become very disordered. 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 service-books in the following year. He was a man to be respected, for in the face of general opposition he proved that his convictions on important
affairs were not ready to change at the sudden bidding of a new authority which he was unable to recognise. As he was not to be persuaded that his position was wrong, he was removed from the see towards the end of the year 1551. But we meet him again presently, for Bishop John Scory (1552-1554), who took his place, retired soon after Mary's accession. Bishop Daye came back to favour, preached at the coronation, reoccupied the see, and was now "a mighty busy man."[37] He caused some recent orders to be reversed by reviving the use of the earlier forms of liturgy, restoring the older ceremonial, and again setting up those altars in the churches which should never have been broken down. In his own words Daye "styeked" not at things trivial; but he would not assent to the abolition of essentials, however much they had been misused or become offensive in the eyes of untutored civil dignitaries and their party followers. Daye on his restoration had attempted to remove reformers and their opinions from the diocese by the aid of faggots and flames. But John Christopherson (1557-1559) was more energetic in upholding his authority and ideas by this same means; for Mary, though she would revive the papal supremacy, yet retained in her own hands the ecclesiastical position which the Throne in England had already assumed.
At the close of Mary's reign Bishop Christopherson died, and in his place Elizabeth put William Barlow (1559-1568), who had been removed from the see of Bath and Wells by her predecessor. He made some attempt to remove a variety of irregularities which had been introduced since the death of Sherburne, for the services of the Church had become much disordered in consequence of the many changes of attitude which had been favoured by the rulers, both civil and ecclesiastical, during nearly thirty years. Barlow's endeavour to bring this chaos to a new order was in accord with the methods of those who sought reform. He tried to carry out the injunction of Parker, the Primate, whose aim was to "reduce all to a Godly uniformitie." But any desire for unity in diversity was not likely to be satisfied unless it was sought for with at least some unanimity of hope and aim. After his death the see remained vacant for two years.
Richard Curteys (1570-1583) found the revenues of his see so reduced that he was unable properly to fulfil the ordinary obligations of his position. He did not spare himself in his endeavour to do the duties he had undertaken. With the assistance of others he methodically instructed the diocese under his charge, and so well was this done that a contemporary said "the people with ardent zeale, wonderful rejoicinge, and in great number, take farre and long journeys to be partakers of his good and godly lessons."[38] This excellent man, however, owing to the political spoliation of the church, died impoverished in 1583.
From 1583 till 1585 no bishop was appointed, but in the latter year Thomas Bickley (1585-1596) was selected.
Antony Watson (1596-1605) was Bishop of Chichester when James became king. He was occupied much in furthering Whitgift's endeavour to improve the condition of the Church in England by urging conformity to the newly ordered methods of ecclesiastical government and procedure.