Matthew was born into the new clerical caste created by the Elizabethan settlement. His father was a renowned and zealous preacher, and his mother, who wished to be remembered as daughter, daughter-in-law, wife, and sister-in-law to seven prelates, was also ‘fervent towards the puritanical, sole scripture way’.
Matthew’s return to Parliament for St. Albans in March 1604 was arranged by Bacon who, though the borough’s first choice, plumped for Ipswich instead. He proved helpful to Bacon in the preparation of at least one report, although the subject it concerned is now unknown.
In his letter to Donne, Matthew concluded that ‘the House is strong in puritans, the weaker for that strength’, and towards the end of the session he ‘determined to put a purpose in execution, which I had entertained long, of seeing and spending some years in Italy’. He accordingly secured a licence to travel for three years on 3 July. Despite his parents’ grave misgivings, he obtained their consent to his spending a few months in France ‘till the Parliament ... should be recontinued’.
Matthew’s autobiographical account of his conversion is a classic of its kind.
Matthew spent the next seven years in perpetual motion on the Continent, punctuated by unsuccessful appeals for permission to return home.
In 1617 Matthew returned to England at the behest (among others) of the new royal favourite George Villiers, whom he had met in Paris.
Matthew now assumed the character of spiritual director to an English nun in Brussels,
In the Parliament of 1624 Archbishop Matthew was listed among those officeholders with Catholic relatives (27 April).
Matthew remained at Court until the eve of the Civil War. His pro-Spanish leanings recommended him to Sir Thomas Wentworth* and helped to balance the growing power of the French faction around Queen Henrietta Maria. In 1633 he invested £100 in the Fishery Society, and in 1636 put £1,000 into the Catholic-dominated Westminster Soap Company.
