not unwilling to grant him favour, if the queen approved of it. It is, indeed, very doubtful whether the favour was ever obtained; for the unmerciful proceedings of the above prelate against the puritans, were almost unparalleled.+

BERNARD GILPIN, B. D.-This celebrated person was born of an ancient and honourable family, at Kentmire in Westmoreland, in the year 1517, and educated in Queen's college, Oxford. He made the closest application to his studies, and uncommon progress in useful learning. Having determined to apply himself to divinity, he made the scriptures his principal study; and with a view to his better acquaintance with them, he resolved by the greatest industry to gain a thorough knowledge of the Greek and Hebrew languages. He had not been long thus employed before he was noticed as a young man of excellent parts and considerable learning; and became exceedingly admired and beloved for the sweetness of his disposition, and the politeness of his manners. At the usual term, he took his degrees in Arts, and was elected fellow of his college. His reputation was, indeed, so great, that he was chosen to supply the college newly founded by Cardinal Wolsey.‡

Strype's Aylmer, p. 87.

+ The zeal and assiduity of Bishop Aylmer in defence of the church of England, is said to have recommended him to the particular favour of Queen Elizabeth. Though in the early part of his life he declaimed against the wealth and splendour of bishops, and spoke with vehemence against their lordly dignity and civil authority, and was an avowed advocate of what was afterwards called puritanism; yet, as he rose in ecclesiastical preferment and worldly grandeur, he changed his opinions, and became the most violent in the opposite sentiments. And not withstanding he is styled a person of extraordinary wisdom, a worthy prelate, and a blessing to the church; he was certainly one of the most unfeeling and cruel persecutors, of which the pages of history afford sufficient proof. He was preceptor to Lady Jane Grey; and, on the accession of Queen Mary, he went into exile. His escape was very remarkable. Being a little man, the merchant of the ship in which he made his escape, put him into a wine butt, with a partition in the middle; so that he was inclosed in one end of the cask, while the searchers drank wine drawn out of the other. He was a man of great courage, and had one of his own teeth drawn, to encourage Queen Elizabeth to submit to a similar operation. When he wished to rouse the attention of his audience while he was preaching, he usually took his Hebrew Bible out of his pocket, and read them a few verses, and then resumed his discourse. He was remarkably, fond of bowls, even on the Lord's-day, when he commonly used very unbecoming language, to the great reproach of his character.--Strype's Aylmer, p. 215-292.—Wood's Athenæ, vol. i. p. 611.-Biog. Britan. vol. i. p. 384-391. Edit. 1778.— Granger's Biog. Hist. vol. i. p. 208.

The following memoir of Mr. Gilpin is chiefly collected from thè "British Biography," vol. iii. p. 98—.

Mr. Gilpin having been trained up in the popish religion, still continued a steady son of that church; and in defence of popery, had held a disputation with John Hooper, afterwards bishop of Worcester, and the famous martyr. This was in the reign of Henry VIII.; but upon the accession of King Edward, Peter Martyr being sent to Oxford, delivered public lectures upon divinity in a strain to which that university had been little accustomed. He attacked the Romish doctrines in a manner that alarmed the popish party; which induced them to unite, and make as strong an opposition as they were able. Mr. Gilpin having gained considerable reputation in the university, the popish party were exceedingly solicitous to engage him in a public defence of their cause, and made the most pressing applications for this purpose. But they found his zeal much cooler than their own. Indeed, he was not satisfied with the cause of the reformers, having never had a sufficient opportunity of acquainting himself with their principles: but, on the other hand, he had never been a bigotted papist; and had discovered, in his dispute with Hooper, that several of the Romish doctrines were not so well supported by scripture, as he had before supposed. While his mind was thus unsettled, he thought himself ill qualified to defend either side by public disputation. His inclination was to stand by as an unprejudiced observer; and to embrace the truth, whether he found it among papists or protestants. By much importunity, however, he at length yielded, and the next day appeared in public against Peter Martyr.*

Mr. Gilpin being thus drawn into the controversy against his inclination, was determined to make it as useful as possible to himself. By bringing his old opinions to the test, he hoped that he should be enabled to discover whether they were justly founded, or he had hitherto been involved in error. He resolved, therefore, to lay aside as much as possible, the temper of a caviller; and to follow truth, from which he was determined nothing should make him swerve, Having commenced the dispute, he soon found the arguments of his adversary too strong for him. They came so forcibly authorized by the testimony of scripture, that he

* Dr. Peter Martyr, a celebrated reformer, was born in Florence, and invited to England by the Protector Somerset and Archbishop Cranmer. In the year 1548, he was made regits professor of divinity at Oxford, and, in 1550, installed canon of Christ-church. His numerous works, which are in Latin, consist chiefly of commentaries on the scriptures, and pieces on controversy. On the accession of Queen Mary, and the commencement of persecution, he desired to withdraw, and died at Zurich, November 12, 1562.—Granger's Biog. Hist. vol. i, p. 141.

could not help frankly acknowledging they were of a very different nature from the wire-drawn proofs and strained interpretations, in which he had hitherto acquiesced. The disputation, therefore, was soon over. Mr. Gilpin had too much honesty to defend suspected opinions. He yielded to the force of truth; and owned publicly, that he could not maintain what he undertook to defend; and therefore determined to enter no more upon controversy, till he had gained that full information which he was anxious to obtain.*

Mr. Gilpin being thus staggered by his opponent's arguments, the first step he took, after imploring divine assistance, was to commit to paper, the substance of the dispute, Also, he resolved to enter into a strict examination of the whole, but especially those points in which he had found himself the most closely pressed. At the same time, he began with great assiduity to examine the scriptures, and the writings of the fathers, with a particular view to the controversy betwixt protestants and papists. The first result of his inquiries, cooled his zeal for popery, and gave him a more favourable opinion of the doctrines of the reformation. In this unsettled state of mind, he communicated his thoughts to his friends, and particularly to Tonstal, bishop of Durham, who was his mother's uncle, and his great friend. The advice he received induced him to examine the scriptures and the fathers with still greater attention; and at last he became thoroughly convinced, that there were numerous sore abuses and corruptions in the church of Rome, and that a reformation was highly necessary,

As an academic life affords the greatest leisure for study, Mr. Gilpin was resolved still to continue wholly employed in the pursuit of knowledge. He had too just a sense of the ministerial work, to rush upon it hastily, or to be unacquainted with the qualifications requisite to the discharge of it; and too mean an opinion of himself, to think he was yet possessed of them. He thought more learning was necessary in that controversial age, than he had yet acquired. And his chief argument with his friends, who were continually urging him to leave the university, was, that he was not yet sufficiently instructed in religion himself

* Peter Martyr was much concerned for Mr. Gilpin's welfare, and used to say, be cared not much for his other adversaries; but for Gilpin, who spoke and acted like a man of integrity, he was much troubled. He therefore often prayed that God would convince him of his error, and convert him to the truth; which the Lord was pleased afterwards to do.-Fuller's Abel Redivivus, p. 353.

to teach others. The christian ministry, said he, was an arduous work, especially in those times; and protestantism could not suffer more than by the rawness and inexperience of its teachers. These thoughts continued to attend him at Oxford till the thirty-fifth year of his age. About this time, the vicarage of Norton, in the disocese of Durham, becoming void, his friends, with some difficulty, prevailed upon him to accept it. Accordingly, he was presented to this living in November, 1552. But before he entered upon his important charge, he was appointed to preach before King Edward at Greenwich.

Mr. Gilpin was resolved on this occasion to censure the prevailing avarice and corruptions with honest freedom, and ordered his sermon accordingly. He began by first addressing the clergy. He was sorry, said he, to observe amongst them so manifest a neglect of their function. To get benefices, not to take care of their flocks, was their great object. Half of them were pluralists, or nonresidents, and such could never fulfil their charge. He was shocked, he said, to hear them quote human laws against the word of God. If such laws did exist, they were the remains of popery, and ought to be repealed. For while mens' consciences would permit them to hold as many livings as they could get, and discharge none, it was impossible the gospel could have any considerable success.

From the clergy he turned to the court; and observing the king was absent, he was obliged to introduce that part of his sermon, by saying, it grieved him to see those absent, who, for example's sake, ought to have been present. He had also heard other preachers remark, that it was common for them to be absent. Business might, perhaps, be their excuse; but he could not believe that serving God would ever hinder business. If he could, he said, he would make them hear in their chambers. However, he would speak to their seats, not doubting that what he said would be carried to them.—“ You, great prince," said he, “are appointed by God to be the governor of this land; let me then here call upon you in behalf of your people. It is in your power to redress them; and if you do not, the neglect must be accounted for. Take away dispensations for pluralities and nonresidence, and oblige every pastor to hold only one benefice; and, as far as you can, make every one do his duty. Your grace's eye to look through the realm, would do more good than a thousand preachers. The land is full of idle pastors. And how can it be otherwise, while the nobility, and patrons of

livings, put in just who will allow them to take out most profit? It would be good, if your grace would send out surveyors, to see how benefices are bestowed. It is no wonder that your people are continually rising up in rebellion, when they have no instructors to teach them their duty. If some remedies be not applied to these evils, we are in danger of falling into more ignorance, superstition, and idolatry, than we ever were in while under the Bishop of Rome. This must, indeed, be the case, if some proper methods be not taken to prevent it; for benefices are every where so plundered and robbed by patrons, that in a little time no one will bring up his children to the church. It is amazing to see how the universities are diminished within these few years. And I must tell your grace, that all these evils will be laid to your charge, if you do not exert yourself to prevent them. For my part, I will do my duty: I will tell your grace what corruptions and abuses prevail, and pray to God that he will direct your heart to amend them."

He next addressed the nobility and magistrates. He told them, that they all received their honours, their powers, and their authority, from God, who expected they would make a proper use of such gifts; and would certainly call them to an account for the abuse of them. But he saw so much ambitious striving for these things at court, that he was afraid they did not all consider them in their true light. He observed, that the spirit of avarice was crept in among them; that the country cried out against their extortions; and that when the poor came to seek for justice in London, the great men would not see them; but their servants must first be bribed. Oh! said he, with what glad hearts and clear consciences might noblemen go to rest, after having spent the day in hearing the complaints of the poor, and redressing their wrongs. For want of this, he said, they were obliged to seek their right among lawyers, who quickly devoured every thing they had, and thousands every term were obliged to return worse than they came." Then,” said he, "let me call upon you magistrates, and put you in mind, that if the people are debtors to you for obedience, you are debtors to them for protection. If you deny this, they must suffer; but God will assuredly espouse their cause against you. And now, if we search for the root of all these evils, what is it but avarice? This it is that maketh the bad nobleman, the bad magistrate, the bad pastor, the bad lawyer."-Having thus freely addressed his audience,