The
life
of
BERNARD
GILPIN
.
BErnard
Gilpin
was
borne
at
Kentmire
in
the
County
of
Westmorland
in
the
yeare
of
our
Lord
1517.
of
an
ancient
and
honorable
family
,
being
the
son
of
Edwin
Gilpin
,
the
elder
brother
of
which
Edwin
was
slain
in
the
battle
of
Bosworth
,
being
heire
in
the
fifth
descent
of
Richard
Gilpin
,
who
in
the
Raign
of
King
Iohn
was
enfeoffed
in
the
Lordship
of
Kentmire
hall
by
the
Baron
of
Kendall
for
his
singular
deserts
both
in
peace
and
warre
.
This
was
that
Richard
Gilpin
who
slew
the
wilde
Boore
,
that
rageing
in
the
mountaines
adioyning
,
as
sometimes
did
that
of
Erimanthus
,
had
much
indammaged
the
Country-people
:
whence
it
is
that
the
Gilpins
in
their
Coate
Armes
giue
the
Boore
.
The
Mother
of
Bernard
Gilpin
was
‛
Margaret
the
Daughter
of
William
Laton
of
Delama●n
in
Cumberland
,
a
man
of
an
ancient
house
,
and
a
family
famous
in
that
warlike
age
,
as
from
whence
had
sprung
many
right
valiant
Gentlemen
.
This
Bernard
being
yet
a
very
childe
gaue
testimony
of
future
holinesse
vpon
this
occasion
.
A
certaine
begging
Frier
the
better
to
dispose
the
hearts
of
the
people
to
liberality
towards
him
,
professed
himselfe
a
Zealous
Preacher
:
how
beit
the
Friers
of
those
dayes
,
and
that
ranke
were
but
a
fordid
and
dishonest
people
,
some
of
them
,
yea
the
greatest
part
labouring
for
a
forme
of
holinesse
,
but
denying
the
power
of
it
in
their
liues
and
conversations
,
whereas
others
of
them
retained
not
so
much
as
an
outside
thereof
.
This
wa●dring
companion
was
come
vpon
the
Saturday
to
the
house
of
this
Gilpins
Father
,
as
purposing
to
preach
the
next
morrow
being
the
Lords
day
;
where
he
was
enterteined
respectiuely
enough
:
for
at
that
time
it
was
a
sinne
vnpardonable
to
offend
the
least
of
these
locusts
.
The
holy
Frier
at
supper
time
eate
like
a
glutton
,
and
like
a
beast
could
not
giue
over
tossing
the
pot
,
vntill
being
overcome
with
drinke
he
exposed
himselfe
a
shamefull
spectacle
to
so
chast
and
sober
a
family
.
But
in
the
morning
as
if
he
had
beene
some
young
Saint
lately
dropped
from
heaven
,
he
causeth
the
Bell
to
towle
to
the
Sermon
,
and
in
the
midst
thereof
blustering
out
certaine
good
words
,
he
presumed
to
grow
hot
against
some
sinnes
of
the
time
,
and
amongst
the
rest
to
thunder
bouldly
against
drunkennesse
.
Young
Gilpin
who
had
but
newly
got
the
vse
of
his
tongue
,
having
observed
(
as
it
seemed
)
the
hatefull
basenesse
of
the
man
by
his
oversight
the
night
before
,
and
now
hearing
the
beast
cry
out
so
loud
against
these
crimes
which
himselfe
had
so
lately
beene
guilty
of
,
as
he
was
sitting
neere
to
his
Mothers
lap
in
the
Church
sodainly
crieth
out
in
these
words
:
O
Mother
,
doe
you
heare
how
this
fellow
dare
speak
against
drunkennesse
,
who
was
drunke
himselfe
yesternight
at
our
house
?
The
Mother
made
speed
to
stop
the
childes
mouth
with
her
hand
,
that
he
might
speake
no
further
.
After
this
the
parents
of
the
boy
perceiving
his
disposition
by
many
evident
testimonies
were
diligently
carefull
to
make
him
a
scholler
.
He
had
a
schoolfellow
one
Edwin
Airy
whom
afterwards
he
loved
intirely
for
his
good
disposition
and
approoved
honesty
,
but
Gilpin
did
farre
excell
the
rest
in
acutenesse
of
wit
.
Having
therefore
with
great
approbation
passed
his
time
in
the
Grammar-schoole
,
he
is
by
his
parents
,
(
who
had
now
conceived
great
hope
of
their
sonne
)
sent
to
Oxford
.
At
that
time
in
Oxford
both
learning
and
Relligion
were
in
all
things
out
of
ioynt
,
and
over-grown
with
the
rust
of
Barbarisme
.
And
now
was
young
Gilpi●
sixteene
yeares
of
age
at
his
comming
to
Oxford
,
being
in
the
yeare
of
our
Lord
1533.
Being
entred
in
Queenes
Colledge
,
he
profited
wondrously
in
humane
learning
:
He
became
,
as
almost
all
the
good
wits
of
that
time
very
conversant
in
the
writings
of
Erasmus
.
He
fell
very
close
to
the
study
Logick
and
Philosophy
,
wherein
he
was
observed
to
grow
excellent
,
and
to
beare
away
the
bell
in
schooles
.
He
added
to
this
his
humane
learning
,
the
singular
knowledge
of
the
Greeke
and
Hebrew
,
wherein
he
made
vse
of
the
assistance
and
friendship
of
one
Neale
,
betwixt
whom
and
this
Gilpin
was
growne
much
familiarity
by
the
affinity
of
their
studies
.
This
Neale
was
a
Fellow
of
New-Colledge
,
and
afterwards
Professour
of
the
Hebrew
in
Oxford
.
And
now
after
some
few
yeares
carefully
spent
in
these
studies
Gilpin
began
to
be
so
famous
,
and
so
beloved
in
Oxford
,
that
there
was
hardly
any
place
of
preferment
for
a
scholler
,
whereof
the
eminency
of
Gup●ns
vertue
had
not
rendred
him
worthy
in
the
publick
estimation
.
There
was
then
an
enquiry
made
for
men
of
more
then
ordinary
learning
and
fame
,
who
might
make
vp
a
number
of
schollers
in
Christ-Church
at
that
time
newly
begun
,
and
honour
it
with
the
commendation
of
learning
.
Amongst
these
was
our
Gilpin
one
of
the
first
elected
.
At
that
time
he
had
not
fully
attained
to
truth
and
sincerity
in
Relligion
,
as
having
beene
alwayes
instructed
in
the
traditions
of
the
Church
of
Rome
;
for
in
those
dayes
the
most
part
of
men
did
not
regulate
their
Relligion
and
peity
by
the
rule
of
Gods
word
,
but
according
to
the
Traditions
of
their
Fathers
received
from
hand
to
hand
.
His
minde
although
disposed
to
holinesse
did
for
a
while
remaine
in
darknesse
,
and
being
over-clouded
with
preiudiciall
respects
laboured
vnder
the
burthen
of
superstition
not
without
some
shadow
of
Antiquity
;
being
more
earnest
against
vices
and
corruptions
of
the
time
,
then
against
the
traditions
of
the
Fathers
.
Therefore
at
that
time
Gilpin
seemed
a
great
vphoulder
of
the
Popish
Relligion
.
He
held
disputation
publickly
against
Iohn
H●●per
,
who
was
afterwards
Bishop
of
Worcester
,
and
at
the
last
a
glorious
Martyr
of
Christ
.
After
the
death
of
King
Henry
the
eight
,
when
Edward
the
sixt
was
King
,
Peter
Martyr
induced
by
the
piety
and
Munificence
of
such
a
Prince
read
the
Divinity
Lecture
in
Oxford
.
Against
whom
the
Sophisters
indeavoured
to
make
opposition
,
Chedsey
,
Weston
,
and
Morgan
,
who
desired
also
to
draw
in
Gilpin
on
their
side
,
that
by
his
advise
and
help
they
might
the
more
distract
Peter
Martir
:
and
the
matter
at
last
came
to
this
push
,
that
Gilpin
was
produced
to
hould
disputation
against
the
positions
of
Peter
Martir
.
Vpon
occasion
of
which
dispute
Gilpin
to
the
end
that
he
might
defend
his
cause
in
hand
adventureth
more
diligently
then
ordinary
to
examine
the
Scriptures
and
the
auncient
Fathers
:
And
by
how
much
the
more
he
studied
to
defend
the
cause
which
he
had
vndertaken
,
so
much
the
lesse
confidence
he
began
to
haue
therein
,
because
he
supposed
that
he
ought
to
stand
for
the
truth
,
which
he
stroue
with
all
his
might
to
discover
and
finde
out
.
But
whiles
he
was
zealously
searching
for
the
truth
,
he
began
by
little
and
little
to
haue
a
sight
of
his
owne
errours
.
Whereupon
Peter
Martir
was
wont
often
to
say
,
that
he
was
not
much
troubled
either
for
Weston
,
Morgan
,
or
the
like
,
but
as
for
that
Gilpin
,
(
saith
he
)
I
am
very
much
mooved
concerning
him
,
for
he
doth
and
speaketh
all
things
with
an
vpright
heart
.
The
rest
seeme
to
me
to
be
men
,
who
regard
their
bellies
most
of
all
,
and
being
most
vnconstant
are
carried
away
as
it
were
with
every
blast
of
ambition
and
covetousnesse
.
But
Gilpin
re●ting
firmely
vpon
gravity
of
manners
,
and
the
testimony
of
a
most
laudable
life
seemeth
to
honour
with
his
owne
goodnesse
the
cause
which
he
vndertaketh
.
Yea
,
and
he
did
often
pray
vnto
God
that
he
would
be
pleased
at
the
last
to
convert
vnto
his
truth
the
heart
of
Gilpin
,
being
so
inclinable
to
all
honest
desires
.
And
doubtlesse
God
heard
the
prayer
of
Peter
Martir
:
For
from
that
time
forward
Gilpin
drew
neere
to
the
knowledge
of
the
truth
,
not
vpon
a
sodaine
,
but
as
himselfe
confessed
by
degrees
.
Peter
Martir
had
much
illuminated
Oxford
with
the
truth
of
Divinity
and
the
knowledge
of
humane
learning
.
Whereupon
Gilpin
resolved
more
earnestly
to
apply
himselfe
both
by
study
and
prayer
to
search
out
the
truth
.
To
which
purpose
he
determined
to
put
in
writing
the
disputation
which
had
beene
betwixt
himselfe
and
Hooper
.
But
in
the
expressing
and
vnfoulding
of
the
said
controversie
,
while
he
dwelt
for
a
time
vpon
an
accurate
examination
of
the
points
which
he
had
resolved
to
confute
,
whiles
he
searcheth
them
to
the
bottome
,
and
regulateth
the
institutions
of
the
Church
to
the
authority
of
Scripture
,
without
which
he
well
vnderstood
that
there
could
be
no
true
Church
at
all
,
he
felt
himselfe
easily
overcome
,
and
was
not
sory
to
be
overcome
by
the
truth
.
Those
draughts
being
found
amongst
Mr.
Gilpi●s
writings
reserved
in
his
private
deske
doe
testifie
his
ingenuous
and
free
confession
,
together
with
the
power
of
the
truth
and
Gods
great
mercy
in
his
conversion
.
Whiles
he
curiously
pryeth
into
the
Popish
relligion
,
he
was
inforced
to
acknowledge
that
very
many
errours
were
crept
into
the
Church
which
hinder
and
obs●ure
the
matter
of
our
salvation
,
insomuch
that
they
are
no
small
offence
to
as
many
as
hunger
and
thirst
after
righteousnesse
and
the
knowledge
of
the
truth
.
He
discovered
many
corruptio●s
and
changes
of
sound
doctrine
,
he
found
not
so
much
as
word
touching
seven
Sacraments
before
Peter
Lumbard
:
and
that
the
vse
of
the
Supper
was
delivered
vnder
one
kinde
onely
contrary
to
expresse
Scriptures
:
that
Transubstantiation
was
a
devise
of
the
Schoolemen
:
that
the
doctrine
of
the
worke
wrought
called
Opu●
operatum
▪
was
newly
risen
:
that
the
Masse
was
turned
from
a
Sacrament
to
a
Sacrifice
:
that
in
the
Church
wherein
all
things
were
ordeined
for
the
edification
of
the
people
,
all
things
were
now
done
,
to
the
non-edification
of
them
:
that
the
adoration
of
Images
was
instituted
against
the
expresse
commandement
of
God
.
Demurring
for
a
while
as
distracted
with
these
thoughts
,
behold
the
rule
of
faith
lately
changed
in
the
Councel
of
Tr●n●
vtterly
astonished
him
.
For
he
had
observed
out
of
the
auncient
Writers
as
well
as
out
of
the
later
ones
,
Lu●
.
ba●d
,
Scotus
,
Aq●inas
,
and
the
rest
,
that
the
rule
of
faith
was
to
be
drawne
onely
from
the
holy
Scriptures
,
but
in
the
Councel
of
Trent
he
beheld
humane
traditions
made
equall
wi●h
the
Scriptures
.
And
seeing
he
vnderstood
these
traditions
to
be
nothing
else
but
peevish
and
crosse
expositions
of
the
holy
Scriptures
,
devised
by
the
Bishops
of
Rome
,
and
thrust
in
among
the
Decretall
Epistles
,
as
also
that
the
said
Decretall
Epistles
were
meerely
feigned
and
suppositions
,
as
is
confirmed
by
the
testimonies
of
many
learned
men
,
and
indeed
by
the
confession
of
the
very
Papists
themselues
is
acknowledged
to
be
out
of
all
doubt
,
this
so
great
a
confusion
of
things
being
risen
in
the
Church
in
these
latter
ages
enforced
Gilpin
now
earnestly
desiring
nothing
so
much
as
true
piety
,
to
begin
to
doubt
whether
the
Pope
might
not
be
that
Antichrist
foretould
in
the
Scriptures
,
and
the
Popish
Church
plainly
Antichristian
.
For
what
is
it
to
exalt
and
set
vp
himselfe
against
all
that
is
called
God
,
insomuch
that
he
sitteth
as
God
in
the
Temple
of
God
,
behaving
himselfe
as
God
,
if
not
this
,
that
the
Pope
is
head
of
the
vniversall
Church
,
the
Lord
,
the
Monarch
,
and
as
it
were
the
God
thereof
?
And
that
the
word
of
the
Pope
is
defended
as
the
very
word
of
God
?
For
how
shall
not
he
whose
word
is
as
the
word
of
God
,
be
as
God
,
opposing
himselfe
to
God
,
and
shewing
himselfe
that
he
is
God
?
But
this
word
is
called
the
vnwritten
word
,
or
verbum
non
script●m
▪
is
drawne
out
of
the
stinking
puddles
of
the
Decretals
,
that
is
to
say
,
patched
vp
together
out
of
false
and
fictitious
writings
.
And
this
word
which
is
in
no
respect
worthy
to
be
compared
with
the
word
of
an
honest
man
,
is
the
vnwritten
word
of
God
,
and
to
be
enterteined
with
the
same
pious
affection
as
are
the
holy
Scriptures
.
Can
Antichrist
when
he
shall
come
,
(
if
yet
there
be
another
to
come
)
more
grievously
wrong
and
blaspheme
Christ
and
the
holy
Scriptures
then
the
Pope
doeth
?
And
here
at
the
last
he
demurred
as
in
an
exceeding
great
doubt
.
For
who
would
haue
thought
the
Pope
to
be
Antichrist
?
who
durst
to
speake
such
a
word
before
Martin
Luther
?
Therefore
,
thus
he
argued
with
himselfe
:
If
the
Pope
be
Antichrist
,
I
fee
not
onely
probable
but
even
necessary
causes
to
depart
from
the
Popish
Church
.
But
if
the
Pope
be
not
Antichrist
,
I
see
no
sufficient
ground
for
such
a
departure
.
It
is
not
lawfull
to
make
a
seperation
from
the
Church
:
but
we
are
not
onely
enioyned
to
come
out
of
the
Church
of
Antichrist
,
but
we
see
the
fearefull
anger
of
the
living
God
,
and
heare
his
dreadfull
threates
thundered
out
against
those
who
shall
remaine
in
Babilo●
that
Sinagogue
of
Antichrist
.
Forasmuch
as
a
voice
from
heaven
speaketh
vnto
vs
.
Apoc.
18
Come
out
of
her
my
people
:
&
it
is
denounced
that
they
shal
receiue
of
her
plagues
whosoever
haue
beene
partakers
of
her
sinnes
.
Here
therfore
he
stoppeda
while
:
because
except
the
Pope
were
manifestly
detected
to
be
Antichrist
,
he
did
not
vnderstand
how
he
might
seperate
from
the
Church
:
and
therefore
he
applied
himselfe
by
searching
,
reading
,
prayer
and
meditation
,
to
be
resolved
of
this
truth
.
He
observed
out
of
the
Auncient
Fathers
,
Tertullian
,
I●rom
,
Ambrose
,
Augustine
,
Chrysostome
,
Cyrill
,
and
others
,
that
passage
wherein
Antichrist
is
described
,
2
Thess.
2
▪
7.
He
which
now
withhouldeth
shall
let
till
he
be
taken
out
of
the
way
,
to
be
so
interpreted
as
vnderstood
of
the
Romane
Empire
,
that
the
Romane
Empire
which
now
held
preheminence
should
keepe
possession
vntill
Antichrist
shall
come
,
who
shall
possesse
the
seat
of
the
Romane
Empire
.
And
moreover
whereas
it
is
said
in
the
same
place
,
that
Christ
shall
not
come
againe
except
there
be
a
depart●r●
first
,
he
observed
this
thing
to
be
fulfilled
likewise
.
He
perceived
first
a
very
maine
departure
of
the
Church
of
Rome
from
her
primitiue
simplicity
and
truth
.
And
secondly
,
a
second
departure
or
seperation
no
lesse
manifest
,
to
wit
,
of
that
of
the
Reformed
Churches
from
the
Church
of
Rome
.
Mr.
Gilpin
would
often
say
that
the
Churches
of
the
Protestants
were
not
able
to
giue
any
firme
and
solid
reason
of
their
seperation
besides
this
,
to
wit
,
that
the
Pope
is
Antichrist
.
For
he
vnderstood
that
a
departure
was
commanded
from
the
Church
of
Antichrist
by
that
heavenly
iniunction
,
Goe
out
of
her
my
people
,
and
be
not
partakers
of
her
sinnes
,
lest
ye
reciue
also
of
her
plagues
,
Revel.
18.
4.
In
which
place
S.
lohn
wisely
foretelleth
that
the
people
of
God
should
be
called
out
of
the
Synagogue
of
Antichrist
:
that
here
was
no
third
thing
to
be
thought
vpon
:
that
either
the
Church
of
Christ
was
not
to
be
forsaken
,
or
the
Pope
to
be
accounted
Antichrist
,
out
of
whose
Church
the
Church
of
God
is
called
forth
by
an
heavenly
voice
&
command
.
And
now
event
which
is
the
most
vndoubted
interpreter
of
Prophecies
hath
prooved
all
these
things
vnto
vs
:
We
haue
seene
already
many
Ages
agoe
that
Kingdome
taken
away
,
which
ruled
over
all
in
the
time
of
the
Apostles
:
and
in
the
roome
thereof
an
Ecclesiasticall
Kingdome
erected
,
such
an
one
as
was
never
seene
in
the
Church
in
former
Ages
.
We
haue
beheld
the
fearfull
departure
of
the
Church
of
Rome
from
the
auncient
purity
and
integrity
of
the
Church
.
We
haue
observed
and
doe
daily
the
people
called
as
it
were
by
a
voice
from
heaven
,
comming
out
of
Babylon
,
that
is
to
say
,
out
of
the
Church
of
Antichrist
.
Our
eyes
haue
seene
these
things
fulfilled
,
which
we
haue
read
of
as
being
foretould
so
many
Ages
agoe
.
These
things
mooved
the
mind
of
Mr.
Gilpin
wonderfully
to
follow
that
Church
which
was
shewed
vnto
him
out
of
the
word
of
God
.
The
Church
of
Rome
kept
the
rule
of
faith
intire
,
vntill
that
rule
was
changed
and
altered
by
the
Councel
of
Trent
.
And
from
that
time
it
seemed
vnto
him
a
matter
of
necessitie
to
come
out
of
the
Church
of
Rome
,
that
so
that
Church
which
is
true
&
called
out
of
from
thence
might
follow
the
word
of
God
.
For
this
calling
out
seemed
to
point
out
vnto
vs
a
peculiar
estate
of
the
Church
:
so
Abraham
was
called
out
from
Vr
of
the
Caldees
,
the
people
of
Israel
were
called
out
of
Egypt
,
the
Iewes
out
of
Babylon
,
after
the
captivity
of
seventy
yeeres
:
and
at
the
last
after
the
selfe
same
manner
the
Reformed
Church
called
out
of
Mysticall
Babylon
▪
or
the
Church
of
Rome
.
These
things
were
seene
to
haue
beene
brought
to
passe
by
the
wonderfull
providence
and
powerfull
hand
of
God
.
Therefore
he
saw
that
there
was
a
necessity
of
commi●g
out
of
her
,
and
that
that
Apostaticall
Church
was
to
be
forsaken
.
But
he
did
not
these
things
violently
,
but
by
degrees
.
In
the
meane
while
Cuthbert
Tonstall
Bishop
of
Durham
had
a
purpose
to
send
Mr.
Gilpin
to
visit
the
Churches
in
forrane
parts
allowing
him
meanes
for
his
travell
.
This
Tonstall
was
Mr.
Gilpins
Mothers
Vncle
.
But
before
he
vndertooke
his
voyage
being
commanded
to
Court
he
preached
before
King
Edward
the
sixth
touching
Sacriledge
;
which
Sermon
is
publick
in
print
.
Then
he
applied
his
mind
to
thinke
vpon
his
travell
.
Now
so
it
was
that
he
had
a
Parsonage
bestowed
vpon
him
by
the
care
of
his
friends
.
This
Parsonage
Bishop
Tonstall
persuaded
Mr.
Gilpin
to
keepe
still
in
his
hands
,
as
meanes
to
furnish
him
with
allowance
for
his
travell
,
that
he
might
demeane
himselfe
more
honestly
and
more
Gentleman
like
therein
.
But
Gilpin
who
had
reteined
this
Parsonage
but
a
short
while
,
before
he
would
betake
himselfe
to
travell
called
vnto
him
a
friend
,
whom
he
knew
to
be
relligious
,
and
a
scholler
,
and
one
that
would
not
be
idle
in
the
function
of
the
holy
Ministry
,
and
vnto
him
he
made
a
resignation
of
his
place
but
a
little
while
before
bestowed
vpon
himselfe
.
Which
thing
when
Bishop
To●stat
came
to
know
of
,
he
chid
with
Mr.
Gilpin
:
And
,
I
(
saith
he
)
haue
a
care
of
thee
,
and
thou
reiectest
it
as
impertinent
.
But
I
tell
thee
this
before
hand
,
that
by
these
courses
thou
wilt
die
a
begger
.
At
the
first
Gilpin
indeavoureth
with
faire
language
to
appease
the
mind
of
the
Bishop
his
especiall
good
friend
.
Afterwards
he
added
that
he
had
left
his
Parsonage
vpon
necessity
,
because
he
could
not
keepe
it
in
his
hands
with
any
peace
of
conscience
.
But
(
saith
the
Bishop
)
thou
maist
hould
it
with
a
dispensation
,
and
in
this
case
thou
shalt
be
dispensed
withall
.
But
(
answered
Gilpin
)
the
Divell
will
not
be
restrained
by
any
bonds
of
dispensation
from
labouring
in
mine
absence
the
destruction
of
my
people
committed
to
my
charge
:
And
I
feare
that
when
God
sha●l
call
me
to
an
account
of
my
stewardship
,
it
will
not
se●ue
my
turne
to
make
answer
that
I
was
dispensed
withall
whiles
the
Divell
made
havock
of
my
flock
.
At
which
answer
the
Bishop
seemed
offended
:
but
having
hereby
made
triall
of
the
sincerity
of
Gilpins
heart
he
began
to
vse
him
with
more
and
more
respect
.
Yet
he
did
often
threaten
him
,
as
Mr.
Gilpin
was
wont
to
say
,
that
Fathers
soule
,
(
a
familiar
word
of
the
Bishops
)
Gilp●n
would
die
a
begger
.
In
his
travell
abroad
he
first
visited
his
brother
George
at
Mechlin
,
who
had
written
vnto
him
to
that
purpose
:
then
he
lived
for
a
while
at
Lovaine
,
and
at
Antwerp
,
and
at
Paris
.
After
he
was
departed
out
of
England
,
he
received
letters
a
second
time
from
his
brother
George
,
whereby
he
was
directed
to
meet
him
at
Mec●lin
,
because
he
had
something
to
deliver
vnto
him
by
word
of
mouth
that
he
could
not
conveniently
write
.
After
they
were
met
,
Mr.
Gilpin
vnderstood
the
reasons
why
he
had
sent
for
him
thither
to
be
nothing
else
,
but
onely
to
persuade
him
to
take
vpon
him
a
Parsonage
,
which
might
affoord
him
maintenance
while
he
should
visite
forraigne
Vniversities
.
Gilpin
now
seemed
to
himselfe
to
be
in
a
strait
,
for
he
knew
that
he
had
lately
given
the
Bishop
distast
vpon
this
occasion
,
and
he
perceived
that
in
this
matter
his
brother
was
put
vpon
him
by
the
Bishop
.
At
last
therefore
he
writes
backe
to
the
Bishop
in
these
words
.
The
Letter
followeth
.
MY
very
honourable
good
Lord
,
and
most
worthy
ever
to
be
honoured
by
me
:
I
thought
it
not
fitting
●o
conceale
from
your
Lordship
that
my
brother
hath
written
vnto
me
of
late
,
that
setting
all
excuse
aside
I
should
giue
him
meeting
at
Mechlin
,
because
he
had
something
to
say
vnto
me
touching
very
necessary
affaires
which
could
not
be
dispatched
by
letters
.
When
we
were
met
,
I
vnderstood
that
●his
businesse
with
me
was
nothing
else
but
to
try
me
,
if
I
would
take
vpon
me
a
living
,
whiles
my selfe
in
the
meane
while
should
remaine
a
student
in
the
Vniversity
.
But
had
I
knowne
before
hand
that
this
was
the
cause
of
my
iourney
I
should
not
haue
thought
it
necessary
to
haue
interrupted
my
studies
with
going
to
Mechli●
.
For
now
I
confesse
I
haue
discussed
it
with
all
the
learned
,
but
especially
with
the
holy
Prophets
,
and
with
the
most
auncient
and
most
godly
writers
since
the
time
of
our
Saviour
:
so
that
I
am
fully
resolved
so
long
as
I
liue
never
to
burden
my
conscience
in
this
case
,
nor
to
keepe
a
living
in
mine
owne
charge
with
condition
to
liue
from
it
.
He
answered
that
your
Lordship
had
written
vnto
him
that
you
would
gladly
conferre
a
living
vpon
me
,
and
that
your
Lordship
and
mine
other
friends
,
whereof
himselfe
was
one
,
iudged
mee
too
scrupulous
in
conscience
in
this
case
.
Whereunto
I
answered
,
if
I
be
somewhat
too
scrupulous
,
(
as
I
thinke
I
am
not
)
yet
it
is
a
matter
of
that
nature
,
that
I
had
rather
be
little
too
strict
,
then
to
giue
my
conscience
too
much
scope
herein
.
Forasmuch
as
I
am
once
perswaded
,
that
I
shall
not
offend
God
in
refusing
such
a
living
as
I
cannot
be
resident
vpon
:
so
long
as
I
doe
not
censure
evill
of
other
men
,
as
I
hope
I
never
shall
:
yea
I
pray
daily
for
all
those
who
haue
the
care
of
soules
,
that
they
may
be
able
so
to
giue
an
account
vnto
God
of
the
charge
committed
vnto
them
as
may
be
most
for
the
glory
of
God
and
the
edification
of
his
Church
.
He
tould
me
also
that
your
Lordship
would
not
confer
any
charge
vpon
me
but
such
a
one
as
should
be
served
as
well
,
or
perhaps
better
in
mine
absence
,
then
if
I
were
there
my selfe
.
Whereunto
I
answered
,
that
I
doubted
not
but
that
there
might
be
in
England
a
great
number
of
men
farre
more
able
then
my selfe
to
take
the
cure
vpon
them
:
And
therefore
I
wish
aboue
all
things
that
they
may
retaine
both
the
place
and
the
benefit
,
and
feede
both
the
bodies
and
the
soules
as
I
suppose
all
good
Pastors
bound
in
conscience
to
doe
.
But
for
mine
owne
part
I
cannot
in
conscience
reape
benefit
from
that
place
,
wherein
another
man
bestoweth
his
indeavours
.
For
though
any
other
should
teach
and
preach
for
me
as
constantly
and
industriously
as
ever
Saint
Augustine
did
,
yet
cannot
I
thinke
my selfe
discharged
by
another
mans
paines-taking
.
But
if
yet
I
should
be
persuaded
thus
to
offer
violence
to
my
conscience
vpon
condition
to
remaine
either
here
or
in
any
other
Vniversity
,
my
disquiet
of
conscience
would
never
permit
me
to
profit
in
my
study
.
At
his
present
,
I
praise
God
,
I
haue
obtained
a
comfortable
privacy
in
my
studies
neere
to
a
Monastery
of
Minorite
Friers
,
so
that
I
haue
opportunity
to
make
vse
of
an
excellent
library
of
theirs
so
often
as
I
will
.
I
frequent
the
company
of
the
best
schollers
,
nor
was
I
ever
more
desirous
to
learne
.
Hereupon
being
given
to
vnderstand
by
my
brother
George
,
that
your
Lordship
had
some
thoughts
of
bestowing
a
living
vpon
me
,
which
thing
might
interrupt
the
course
of
my
studies
,
I
emboldened
my selfe
(
vpon
the
experience
which
I
haue
had
of
your
Lordships
loue
towards
me
)
to
vnlock
the
closet
of
my
thoughts
vnto
your
goodnesse
freely
:
Humbly
beseeching
that
your
Lordship
will
be
pleased
to
permit
me
to
live
free
from
a
Pastorall
charge
,
that
I
may
the
more
quietly
apply
my
studies
.
And
forasmuch
as
I
vnderstand
that
your
Lordship
is
sollicitous
,
how
I
should
be
provided
for
,
if
God
should
call
your
Lordship
,
(
who
are
now
well
in
yeares
)
out
of
this
world
,
I
beseech
you
that
the
thought
thereof
may
no
more
disturbe
you
.
For
if
I
shall
be
brought
low
in
meanes
,
I
doubt
not
but
in
short
time
to
be
able
to
obtaine
some
lecture
either
in
this
Vniversity
or
else
where
,
where
I
shall
not
lose
my
time
,
a
course
which
is
much
more
pleasing
vnto
me
,
then
if
I
should
take
vpon
me
a
Pastorall
charge
.
I
beseech
Christ
preserue
your
Lordship
.
From
Lovaine
the
22.
of
November
,
1554.
Thus
farre
Mr.
Gilpins
Letter
.
Now
tell
me
,
what
one
of
all
those
gaping
rookes
of
our
time
hath
indeavoured
with
more
art
to
acquire
the●
this
man
to
decline
a
spirituall
living
?
At
his
first
comming
over
into
the
parts
beyond
the
Seas
,
he
resided
for
the
most
part
at
Lovaine
,
afterwards
he
went
to
Paris
.
Whiles
he
abode
in
Paris
,
Bishop
Tonstall
was
carefull
that
a
certaine
booke
which
himselfe
had
written
at
that
time
concerning
the
truth
of
the
body
&
blood
of
Christ
our
Lord
in
the
Eucharist
should
be
published
in
print
by
the
diligence
of
Mr.
Gilpin
.
I
am
not
ignorant
that
some
Papists
haue
obiected
to
Mr.
Gilpin
,
that
the
same
worke
was
by
him
corrupted
contrary
to
the
mind
of
the
Author
.
And
even
in
mine
hearing
,
when
after
these
things
I
was
a
scholler
vnder
him
at
Houghto●
,
Francis
Wickliff
:
gaue
notice
vnto
Mr.
Gilpin
what
was
mattered
touching
the
corrupt
edition
:
Whereupon
he
having
disprooved
that
suspicion
by
many
reasons
,
at
the
last
produced
the
letters
of
Cuthbert
Tonstall
,
wherein
the
Bishop
gaue
him
very
great
thankes
,
because
he
had
beene
both
faithfull
and
diligent
in
the
edition
of
that
worke
.
At
Paris
Mr.
Gilpin
resided
in
the
house
of
Vascos●nus
,
and
conversed
with
learned
men
.
And
whiles
he
asked
the
opinions
of
learned
men
concerning
these
things
which
had
troubled
his
minde
,
for
the
most
part
they
answered
him
in
that
manner
,
not
as
if
they
regarded
the
pacification
of
conscience
,
which
he
aimed
at
onely
,
but
the
establishment
of
the
traditions
of
the
Church
.
At
that
time
was
Neal●
at
Paris
also
,
with
whom
Mr.
Gilpin
dealt
somewhat
freely
,
that
both
of
them
together
might
ioyne
in
pursuit
of
the
truth
.
They
had
by
chance
some
discourse
touching
the
adoration
of
Images
;
Mr.
Gilpin
was
much
troubled
hearing
the
Papists
condemne
Idolatry
in
their
discourses
and
yet
permitting
to
the
people
every
where
the
adoration
of
Images
.
He
demaunded
with
what
comfort
of
conscience
any
man
could
bow
himselfe
before
an
Image
:
and
is
not
this
(
saith
he
)
the
idolatry
forbidden
in
the
second
commandement
?
This
did
Mr.
Gilpin
demand
of
him
the
rather
,
because
he
observed
the
man
a
little
too
much
addicted
to
the
Popish
opinions
.
Neale
answered
with
that
vsuall
distinction
of
an
Idol
and
an
Image
.
That
the
Images
of
the
Saints
were
not
Idols
,
and
so
consequently
that
the
worshipping
of
their
Images
was
no
idolatry
.
Mr.
Gilpin
replyed
,
there
is
no
mention
of
an
Idol
in
the
second
commandement
,
but
there
is
a
prohibition
of
bowing
before
a
g●aven
Image
,
or
the
likenesse
of
any
thing
that
is
in
heaven
aboue
,
or
in
the
earth
beneath
,
or
in
the
waters
vnder
the
earth
:
wheresoever
they
are
,
we
are
forbidden
to
fall
downe
before
the
likenesse
of
them
.
And
what
(
saith
he
)
maketh
an
Idol
.
The
workeman
frameth
the
similitude
of
some
man
,
the
graven
Image
is
not
an
Idol
,
but
ado●ation
maketh
it
an
Idol
.
Therefore
the
Apostle
saith
,
that
an
Idol
is
nothing
,
because
there
is
but
one
God
.
In
the
opinion
of
the
person
adoring
it
seemeth
to
be
something
,
but
that
which
the
fancy
of
the
party
adoring
apprehendeth
is
indced
nothing
in
the
world
:
therefore
Idolatry
is
when
the
worship
due
to
God
onely
is
bestowed
vpon
the
creature
.
But
whosoever
in
prayer
boweth
downe
himselfe
before
any
creature
whatsoever
giveth
vnto
the
creature
the
worship
due
to
God
alone
.
The
commandement
of
God
forbiddeth
vs
to
make
vnto
our selues
any
graven
Image
,
or
the
likenesse
of
any
creature
.
But
they
make
it
vnto
themselues
who
make
it
for
a
religious
vse
.
We
are
also
forbidden
to
bow
downe
ourselues
before
any
such
creature
;
for
those
who
doe
so
,
doe
serue
and
worship
the
same
creature
.
And
in
this
place
that
distinction
of
La●r●a
and
Doul●●
is
frivolous
,
which
are
words
of
the
same
signification
,
forasmuch
as
that
distinction
is
taken
away
by
the
express
words
of
the
commandement
;
Thou
shalt
not
bow
down
vnto
them
.
So
that
bowing
downe
vnto
them
is
forbidden
,
notwithstanding
we
see
it
practised
every
where
.
To
this
Neale
answereth
,
that
the
ordinances
of
the
Church
are
not
to
be
altered
without
mature
deliberation
,
Gilpin
replyeth
that
it
is
not
in
ourpower
to
alter
the
ordinances
of
the
Church
.
But
seeing
I
cannot
alter
things
already
determined
in
the
Church
,
it
remaineth
that
I
especially
indeavour
to
charge
my selfe
,
and
to
draw
neere
to
the
sincere
worship
of
God
,
as
his
grace
shall
inable
me
.
Mr.
Gilpin
did
often
professe
that
when
he
lived
amongst
the
Papists
,
he
had
observed
many
things
which
had
estranged
his
heart
from
that
religion
.
He
vnderstood
that
a
mans
chiefest
comfort
consisted
in
the
Article
of
iustification
,
which
Article
he
saw
so
obscured
in
Popery
that
true
consolation
was
vtterly
excluded
.
Therefore
he
did
with
all
diligence
enquire
into
the
Scriptures
and
writings
of
the
Fachers
.
Returning
into
England
in
the
dayes
of
Queene
Mary
he
beheld
to
his
great
griefe
the
Church
oppressed
with
blood
and
fire
:
and
being
placed
by
Bishop
Tonstall
in
the
Rectory
of
Essingdon
,
he
began
to
preach
the
word
of
God
,
and
sharply
to
taxe
some
vices
which
then
raigned
in
the
Church
.
He
propounded
the
doctrine
of
salvation
plainly
and
soundly
,
which
thing
procured
him
many
back
friends
,
especially
among
the
Clergy
whose
faults
he
had
touched
to
the
quick
.
There
was
at
that
time
among
the
Clergy
of
the
Bishoprick
of
Durham
one
Tonstall
Parson
of
a
Church
in
that
Diocesse
.
This
man
was
very
hot
against
Gilpin
,
&
accused
him
often
to
the
Bishop
as
an
heretick
,
and
one
that
deserved
to
be
burnt
as
other
hereticks
were
.
But
the
Bishop
could
not
indure
to
shed
blood
,
and
therefore
dealt
mildly
with
him
,
and
preserved
him
from
the
proiects
of
his
enemies
.
I
haue
heard
Anthony
Carleton
relate
,
(
and
he
at
that
time
lived
in
the
Bishops
house
)
that
the
Bishops
Chaplains
at
a
certaine
time
had
some
discourse
with
Gilpin
about
Luther
:
and
that
one
of
them
had
asked
him
what
hee
thought
of
Luther
and
his
writings
.
Gilpin
confessed
that
had
not
read
the
writings
of
Luther
,
I
propounded
vnto
my selfe
,
(
said
he
)
this
course
;
first
of
all
to
search
the
Scriptures
diligently
,
and
to
be
acquainted
with
the
expositions
of
the
Fathers
vpon
them
.
As
for
the
writings
of
the
Neoterickes
,
I
haue
onely
looked
vpon
them
:
howbeit
I
refuse
them
not
when
and
where
they
agree
with
the
Auncients
.
One
of
them
commended
Mr.
Gilpins
resolution
,
and
said
,
it
would
be
well
with
the
Church
,
if
all
men
would
duely
respect
the
writings
of
the
Fathers
:
for
then
the
vpstart
opinions
of
late
writers
would
not
so
much
disturbe
the
Church
,
such
as
are
of
these
of
Luther
.
But
Gilpin
answered
,
if
Neoterickes
and
late
writers
produce
the
opinions
of
the
auncient
Fathers
,
the
novelty
of
the
men
is
not
to
be
disdained
,
but
the
antiquity
of
the
doctrine
is
to
be
reverenced
.
They
hereupon
subtilly
draw
on
Gilpin
into
a
disputation
concerning
the
Sacrament
of
the
Altar
;
propounding
therein
two
questions
,
the
one
concerning
the
Reall
presence
,
the
other
concerning
Transubstantiation
.
Touching
the
Reall
presence
Gilpin
confessed
that
he
had
no
very
strong
Argument
wherewith
in
his
iudgement
he
might
oppose
the
Reall
presence
:
For
I
suppose
,
(
saith
he
)
that
therein
lieth
hid
a
great
mystery
,
such
a
one
as
is
aboue
my
capacity
,
rather
to
be
adored
then
disputed
vpon
.
They
asked
then
what
he
thought
of
Transubstantiation
?
He
answered
that
there
was
no
necessity
why
we
should
beleeue
those
things
which
haue
no
solid
foundation
in
the
word
of
God
.
Doe
you
not
then
beleeue
,
(
said
they
)
as
the
Church
beleeues
?
Gilpin
replyeth
that
the
Church
had
not
alwayes
held
that
as
an
Article
of
faith
:
I
am
(
saith
he
)
of
the
Catholick
faith
,
and
the
Catholick
faith
changeth
not
.
But
in
this
point
I
see
alterations
▪
such
as
the
Catholicke
faith
is
not
capable
of
.
They
demanded
what
alterations
in
faith
he
had
observed
touching
the
Sacrament
of
the
Altar
.
He
replyeth
:
I
doe
not
finde
that
in
the
Church
in
former
ages
,
there
was
any
thing
spoken
,
or
writen
about
Transubstantiation
.
Peter
Lumbard
was
either
the
first
,
or
at
least
one
of
the
first
that
brought
in
the
alteration
of
the
auncient
faith
.
And
what
doe
you
your selues
thinke
?
Is
the
bread
in
Transubstantiation
converted
into
the
flesh
and
blood
of
Christ
?
They
answer
,
that
they
beleeue
so
absolutely
.
But
,
saith
Gilpin
,
Peter
Lumbard
who
was
the
first
man
that
made
an
alteration
of
the
faith
of
our
forefathers
in
this
point
,
himselfe
did
not
beleeue
as
you
doe
.
For
in
his
fourth
booke
the
eleuenth
distinction
,
F.
thus
he
hath
it
:
there
is
no
Transubstantiation
but
of
bread
into
flesh
,
and
wine
into
blood
.
And
if
that
be
true
,
then
doubtlesse
it
followes
consequently
,
that
in
the
Transubstantiation
of
the
bread
there
is
no
blood
.
And
now
(
saith
he
)
how
will
you
reconcile
these
thinges
.
They
stood
at
a
stand
,
as
hauing
nothing
to
answer
,
because
the
words
of
Lumbard
plainely
deny
that
in
the
Transubstantiated
bread
can
be
any
blood
,
or
in
the
wine
his
flesh
.
Whom
when
Gilpin
had
obserued
to
stagger
in
this
point
,
take
notice
now
(
saith
he
)
of
the
immutabillity
of
the
Catholicke
faith
:
we
see
the
alteration
of
Transubstantiation
.
For
when
Lumbard
had
broached
this
doctrine
,
that
there
was
a
kinde
of
change
,
he
would
haue
it
non
otherwise
vnderstood
then
thus
:
that
the
bread
onely
should
be
changed
into
flesh
,
and
the
wine
onely
into
blood
.
Nor
did
men
at
that
time
dreame
of
any
other
conversion
in
the
Sacrament
of
the
Altar
,
vntill
the
fiction
of
concomitancy
was
broached
by
Thomas
Aquinas
.
He
was
a
man
that
vnderstood
well
the
difficulty
of
this
point
,
and
therefore
he
vnderpropped
it
with
Concomi●ancy
,
that
forsooth
by
reason
of
Co●comitancy
there
is
both
flesh
and
blood
in
the
Transubstantiated
bread
.
But
these
are
the
inventions
of
later
men
,
whereas
the
Catholicke
relligion
abhorreth
invented
,
alterations
in
matters
of
faith
.
While
they
were
houlding
this
disputation
without
speakeing
aloud
,
because
they
were
close
at
the
Bishops
backe
,
who
at
that
time
sate
before
the
fire
,
for
it
was
in
the
winter
season
:
the
Bishop
leaned
his
chaire
somewhat
backwards
,
and
harkened
what
they
said
.
And
when
they
had
done
speaking
,
the
Bishop
turning
to
his
Chaplaines
,
vseth
these
words
.
Fathers
soule
,
let
him
alone
,
for
he
hath
more
learning
then
you
all
.
Whilest
he
liued
at
Essingdon
,
he
preached
the
word
of
God
constantly
to
the
people
.
Now
so
it
was
that
the
Archdeaconry
of
Durham
was
annexed
to
the
rectory
of
Essingdon
.
Therevpon
Mr.
Gilpin
for
a
time
supplyed
both
places
.
And
when
by
chance
he
had
notice
that
the
Bishop
was
so
carefull
of
him
,
that
he
had
a
purpose
to
encrease
his
maintenance
,
he
made
answer
that
he
was
provided
for
sufficiently
and
even
somewhat
more
then
sufficient
already
;
and
desired
the
Bishop
that
he
might
haue
his
good
leaue
to
resigne
either
the
Rectory
or
the
Archdeacons
place
:
for
(
saith
he
)
the
one
of
them
will
be
sufficient
,
me
thinkes
both
together
are
to
heauie
a
burthen
for
me
.
Hereat
ihe
Bishop
seemed
to
be
mooued
with
him
,
and
said
:
haue
nor
I
tould
thee
before
hand
,
that
thou
wilt
die
a
begger
?
I
found
them
both
combined
;
and
combined
I
will
leaue
them
.
Not
long
after
he
bestowed
vpon
Mr.
Gilpin
the
Rectory
of
Houghton
being
a
very
large
Parish
contayning
14.
Villages
with
very
large
possessions
,
Mr.
Gilpin
being
setled
at
Houghton
persevered
most
constantly
in
the
duties
of
the
Ministry
,
and
repaired
the
decayed
houses
.
His
Parsonage
house
seemed
like
a
Bishops
Pallace
;
nor
shall
a
man
lightly
finde
one
Bishops
house
amongst
many
worthy
to
be
compared
to
this
house
of
his
,
if
he
consider
the
variety
of
buildings
,
and
neatnesse
of
the
s●ituation
.
Whiles
Mr.
Gilpin
liued
at
Houghton
he
was
touched
with
a
care
not
of
that
parish
onely
but
of
many
more
:
for
he
sawe
and
was
much
greiued
to
see
many
congregations
through
the
distast
of
impropriation
,
as
they
call
it
,
to
be
even
dispersed
and
destitute
of
Pastors
.
For
the
parsonages
being
in
the
possession
of
Laymen
,
there
remained
not
maintenance
for
a
Minister
,
for
the
Lay-men
sought
out
for
poore
base
preistes
,
who
were
onely
able
to
read
prayers
to
the
people
morning
and
evening
:
nor
did
the
one
vse
to
require
,
or
they
take
care
to
performe
any
more
.
This
desolation
of
the
Church
,
and
ignorance
of
the
common
sort
much
troubled
the
holy
heart
of
Mr.
Gilpin
.
He
therefore
purposed
with
himselfe
,
with
asmuch
care
and
vigilancy
as
he
could
,
not
to
make
vp
the
breach
wholy
(
for
that
was
a
thing
impossible
for
him
to
dooe
)
but
to
doe
this
owne
duty
to
the
best
of
his
indeauours
,
that
the
truth
may
be
propagated
,
and
God
glorified
.
This
desolation
of
the
congregations
appeared
most
of
all
in
Northumb●rland
and
the
ports
adioyning
which
are
called
Riddesdale
,
and
Tindale
.
For
in
these
quarters
,
especially
,
in
that
time
,
the
word
of
God
was
neuer
heard
of
to
be
preached
amongst
them
but
by
Mr.
Gilpins
Ministry
.
So
that
once
a
yeare
it
was
his
custome
to
make
a
iourney
amongst
them
.
For
which
purpose
he
would
vsually
take
the
opportunity
of
Christmas
Holidayes
,
when
in
respect
of
frost
and
snowe
other
men
were
loth
to
travell
.
That
time
he
liked
best
,
because
then
there
came
many
Holy-dayes
together
,
&
the
people
would
more
vsually
assemble
vpon
the
Holy-dayes
,
whereas
at
other
times
they
neither
would
come
together
so
easily
,
nor
so
often
.
He
got
himselfe
a
great
deale
of
estimation
and
respect
amongst
this
people
both
by
preaching
and
by
distribution
of
monies
to
the
poore
in
his
Iourney
,
being
sometimes
benighted
before
he
was
well
aware
,
and
forced
to
lodge
in
the
snowe
all
night
.
In
which
extremity
,
he
commanded
William
Airy
,
who
for
the
most
part
attended
vpon
him
to
tro●t
the
horses
vp
and
downe
and
neither
to
permit
them
nor
himselfe
to
stand
still
,
whiles
he
himselfe
in
the
meane
while
did
bestirre
himselfe
sometimes
running
,
sometimes
walking
,
as
not
able
to
stand
still
for
could
.
At
home
his
daily
care
was
for
the
discharge
of
his
Ministry
and
provision
for
the
poore
.
Now
there
was
in
this
towne
of
Houghton
a
streete
of
poore
people
:
for
their
releife
he
tooke
order
that
every
Thursday
through
the
yeare
a
very
great
pot
should
be
providedfull
of
boyled
meat
purposely
for
the
poore
.
And
not
at
Houghton
alone
,
but
even
wheresoever
oppo●tunity
presented
it selfe
,
he
was
carefull
for
the
poore
,
insomuch
that
by
the
common
consent
of
the
Country
people
he
was
stiled
a
father
of
the
poore
.
Vpon
a
time
as
he
was
returning
home
vpon
a
iourney
there
was
a
certaine
husbandman
at
plow
,
in
whose
teame
of
horse
one
vpon
a
sodaine
fell
downe
,
whether
with
being
overwrought
or
vpon
some
disease
it
is
vncertaine
.
The
husbandman
and
those
who
were
with
him
did
their
best
to
raise
the
horse
againe
with
all
the
strength
they
had
:
but
it
was
in
vaine
,
for
the
horse
was
dead
.
Mr.
Gilpin
passing
by
accidentally
stayed
to
obserue
the
issue
of
the
matter
:
And
perceiving
that
the
horse
could
not
be
raised
againe
,
and
that
the
husbandman
was
exceedingly
grieved
for
the
death
of
his
beast
,
and
that
he
cryed
out
he
was
even
vndone
by
that
miserable
accident
,
he
commanded
his
man
to
alight
from
the
horse
he
had
vnder
him
,
and
patiently
to
carry
the
saddle
and
bridle
to
the
next
towne
,
and
to
giue
to
the
poore
man
the
horse
whereon
he
rode
.
The
husbandman
thereupon
cryed
out
,
Alas
Sir
,
I
am
not
able
to
pay
you
the
price
of
so
good
an
horse
.
Be
of
good
cheare
(
saith
Mr.
Gilpin
)
thou
shalt
never
pay
me
for
him
till
I
demand
it
,
in
the
meane
while
goe
on
with
thy
worke
.
Yea
,
and
many
a
time
as
he
travailed
was
he
accustomed
thus
to
help
poore
men
.
When
at
any
time
he
chanced
to
meete
any
naked
poore
,
he
would
put
off
part
of
his
apparrell
to
cover
their
nakednesse
:
and
at
his
table
he
vsually
fed
many
poore
persons
.
When
that
blessed
Queene
Elizabeth
of
never
dying
memory
after
the
direfull
times
of
her
sisters
Raigne
came
to
the
Crowne
,
the
scarsity
of
learned
men
who
were
able
to
preach
the
word
of
God
,
mooved
not
onely
many
religious
persons
,
but
even
the
very
Counsell
of
the
Queene
to
seeke
a
salue
for
this
sore
by
all
the
meanes
they
could
.
Mr.
Gilpin
observing
the
laudable
endeavours
of
many
in
relieving
the
Churches
want
in
this
kinde
,
himselfe
also
was
exceeding
studious
to
doe
what
good
he
could
possibly
in
his
owne
charge
.
Whereupon
he
began
to
conceiue
thoughts
of
a
seminary
of
good
literature
▪
or
a
Grammer-schoole
;
and
builded
a
schoole
allowing
maintenance
for
a
Master
and
Vsher.
Himselfe
also
made
choice
out
of
the
same
schoole
of
such
as
he
liked●best
to
be
privately
instructed
by
himselfe
.
Which
resolution
of
his
much
benefited
Mr.
Gilpnn
himselfe
,
and
the
whole
Church
of
God
all
England
over
.
For
in
that
schoole
of
his
were
bred
very
many
learned
men
,
who
very
much
graced
the
Church
by
their
indeavours
and
vprightnesse
of
life
.
There
was
great
resort
of
schollers
to
that
schoole
of
his
,
many
of
whom
were
boorded
in
the
towne
,
and
many
at
Mr.
Gilpins
house
.
He
boorded
the
sonnes
of
Knights
and
Esquires
at
a
small
rate
:
those
who
were
of
his
kindred
were
free
:
yea
and
he
had
many
poore
,
mens
sonnes
vpon
whom
he
bestowed
both
meate
,
and
drinke
,
and
cloth
,
and
education
.
Whereby
Mr.
Gilpins
schoole
was
every
where
spoken
of
to
his
credit
,
but
himselfe
much
more
.
Out
of
this
schoole
of
his
he
sent
daily
very
many
to
both
Vniversities
,
vnto
divers
whereof
he
also
allowed
maintenance
in
the
Vniversity
at
his
owne
cost
and
charges
.
And
now
while
he
was
wholly
taken
vp
with
these
imployments
,
glory
and
reputation
which
followeth
him
that
flyeth
from
it
,
and
flyeth
from
him
that
had
pursued
it
,
had
made
the
name
of
Mr.
Gilpin
most
renowned
,
insomuch
that
he
was
was
not
onely
honoured
among
the
Fathers
of
the
Clergy
,
but
amongst
all
the
Nobility
of
the
Kingdome
.
Amongst
the
Nobles
at
Court
the
Earle
of
Bedford
was
one
that
marvelously
respected
Mr.
Gilpin
.
This
Earle
earnestly
desired
of
the
Queene
that
the
Bishoprick
of
Carlile
,
at
that
time
vacant
vpon
the
death
of
Owen
Oglethorpe
,
should
be
bestowed
vpon
Mr.
Gilpin
,
and
obtained
it
.
And
thereupon
the
Earle
dispatcheth
his
letters
to
Mr.
Gilpin
to
gather
that
power
of
election
which
is
termed
Congedes●ier
.
Mr.
Gilpin
receiving
the
letters
together
with
the
Congedeslier
,
sent
back
a
messenger
out
of
hand
with
letters
to
the
Earle
,
wherein
having
returned
all
hearty
tha●kes
to
the
Queene
,
and
to
the
Earle
,
he
humbly
beseecheth
the
Earle
to
be
mediatour
to
the
Queene
for
him
,
and
to
get
him
excused
as
concerning
the
Bishoprick
,
alledging
that
he
was
best
acquainted
with
his
owne
strength
,
and
conscious
to
himselfe
of
his
owne
insufficiency
for
the
discharge
of
so
great
a
place
:
if
in
the
meane-while
he
could
be
any
other
way
serviceable
to
the
Church
,
he
would
be
diligent
and
carefull
in
some
meaner
imployment
.
At
that
time
was
Edwin
Sandes
Bishop
of
Worcester
,
a
man
venerable
for
his
approved
wisdome
,
learning
,
and
holinesse
of
life
,
who
was
afterwards
translated
to
London
,
and
thence
to
Yorke
.
This
Bishop
hapned
to
be
in
London
at
the
same
time
when
the
Earle
of
Bedford
was
busy
about
the
preferring
of
Mr.
Gilpin
to
a
Bishoprick
:
and
he
,
either
by
the
persuasion
of
the
Earle
,
or
out
of
the
intire
loue
which
he
bore
to
Mr.
Gilpin
,
(
for
he
was
neere
a
kin
vnto
him
)
dispatched
letters
to
Mr.
Gilpin
,
whereby
he
persuadeth
him
to
accept
of
,
and
to
keep
the
Bishoprick
thus
offered
.
The
Letter
was
found
amongst
Mr.
Gilpins
papers
in
these
words
.
MY
much
and
worthily
respected
Coozen
,
having
regard
vnto
the
good
of
the
Church
of
Christ
,
rather
then
to
your
ease
,
I
haue
by
all
the
good
meanes
I
could
beene
carefull
to
haue
this
charge
imposed
vpon
you
,
which
may
be
both
an
honour
to
your selfe
,
and
a
benefit
to
the
Church
of
Christ
.
My
true
report
concerning
you
hath
so
prevailed
with
the
Queenes
Maiesty
that
she
hath
nominated
you
Bishop
of
Carlile
.
I
am
not
ignorant
that
your
inclination
rather
delighteth
in
the
peaceable
tranquility
of
a
private
life
.
But
if
you
looke
vpon
the
estate
of
the
Church
of
England
with
a
respectiue
eye
,
you
cannot
with
a
good
conscience
refuse
this
charge
imposed
vpon
you
:
so
m●ch
the
lesse
,
because
it
is
in
such
a
place
,
as
wherein
no
man
is
found
fitter
then
your selfe
to
deserue
well
of
the
Church
.
In
which
respect
I
charge
you
before
God
,
and
as
you
shall
answer
to
God
herein
,
that
setting
all
excuses
aside
,
you
refuse
not
to
assist
your
Country
,
and
to
doe
service
to
the
Church
of
God
to
the
vttermost
of
your
power
.
In
the
meane
while
I
giue
you
to
vnderstand
that
the
said
Bishoprick
is
to
be
left
vnto
you
vntouched
,
neither
shall
any
thing
of
it
be
diminished
(
as
in
some
others
it
is
a
custome
)
but
bou
shall
receiue
the
Bishopricke
entire
as
Doctor
Oglethorp
hath
left
it
.
Wherefore
exhorting
and
charging
you
to
be
obedient
to
Gods
call
herein
,
and
not
to
neglect
the
duty
of
your
owne
calling
,
I
commend
both
yourselfe
and
the
whole
businesse
of
the
divine
providence
.
In
hast
▪
At
London
,
the
fourth
day
of
Aprill
,
1560.
Your
kinsman
and
Brother
,
EDWIN
WORCESTER
.
Mr.
Gilpin
returneth
thankes
to
the
reverend
Bishop
his
kinseman
.
But
as
touching
the
Bishoprick
,
he
desireth
to
be
excused
,
and
in
that
resolution
he
became
vnmooueable
.
And
many
there
were
who
thought
him
blameworthy
because
he
had
so
stiffely
reiected
a
Bishoprick
.
But
amongst
some
Mr.
Gilpins
reputation
seemed
to
grow
greater
by
this
refusall
,
then
if
he
had
accepted
the
offer
.
I
remember
that
I
my selfe
haue
heard
him
discoursing
amongst
his
friends
touching
this
occasion
,
when
one
of
them
asked
him
vpon
what
grounds
he
had
so
stiffely
refused
a
Bishoprick
:
to
whom
he
made
answer
,
that
he
refused
not
so
much
the
Bishopricke
,
as
the
inconvenience
of
the
place
.
For
(
saith
he
)
if
I
had
beene
chosen
in
this
kinde
to
any
Bishopricke
elsewhere
I
would
not
haue
refused
it
,
but
in
that
place
I
haue
beene
willing
to
avoide
the
trouble
of
it
,
seeing
I
had
there
many
of
my
freinds
and
kindred
,
at
whom
I
must
conniue
in
many
thinges
,
not
without
hurt
to
my selfe
,
or
else
deny
them
many
thinges
not
without
offence
to
them
:
which
difficulties
I
haue
easily
avoided
by
refusall
of
that
Bishopricke
.
Vpon
this
refusall
of
Mr.
Gilpins
,
Doctor
Iohn
B●st
a
learned
and
religious
man
was
made
choice
of
for
the
place
:
but
whether
he
had
it
conferred
vpon
him
vpon
the
same
termes
at
it
was
proffered
to
Mr.
Gilpin
,
that
no
diminution
should
be
made
of
any
part
thereof
that
I
know
not
.
Not
long
after
this
his
refusall
of
that
Bishoprick
,
he
was
set
vpon
by
another
request
,
to
witt
,
that
he
would
take
vpon
him
to
be
Provost
of
Queenes
Colledge
,
in
Oxford
,
wherevnto
he
was
chosen
,
or
at
least
he
would
be
pleased
to
nominate
som
other
for
that
place
who
might
be
a
good
and
fitting
man
for
the
same
.
There
was
a
letter
written
vnto
him
by
Thomas
Francies
to
this
purpose
.
COmmendations
premised
&c.
Seeing
I
haue
a
resolution
to
relinquish
this
place
which
I
now
hould
in
Queens
Colledge
in
Oxford
,
being
heartily
desirous
that
some
vertuous
,
godly
,
and
learned
man
,
and
such
a
one
as
by
the
statutes
of
the
Colledge
shall
be
fit
,
may
bee
chosen
to
the
place
,
I
haue
thought
good
once
more
to
to
make
a
tender
of
the
same
vnto
you
:
which
if
it
shall
please
you
to
accept
I
shall
be
ready
vpon
the
receit
of
your
letters
to
that
purpose
to
advertise
the
Fellowes
thereof
,
whom
I
know
to
be
marvailously
well
inclined
towards
you
.
But
if
so
great
a
trouble
with
so
small
a
maintenance
(
for
so
I
may
truely
terme
this
burthen
)
doe
no●
giue
you
content
,
I
intreat
your
aduice
and
direction
as
a
friend
to
nominate
me
a
man
vnto
whom
I
may
resigne
the
place
,
such
an
one
as
your selfe
shall
know
to
be
a
man
fitting
;
and
one
who
may
and
ought
to
be
chosen
.
I
shall
gladly
be
directed
by
you
so
scone
as
I
shall
vnderstand
your
mind
by
your
letters
▪
which
I
pray
you
be
carefull
to
send
me
wi●h
all
convenient
speed
.
In
hast
from
Oxford
the
17
of
December
.
1561.
What
answer
Mr.
Gilpin
returned
to
this
message
,
I
doe
not
finde
,
but
it
is
manifest
that
he
refused
the
offer
of
that
preferment
.
For
against
all
the
intreaties
of
friends
in
these
kindes
,
he
remained
constant
and
vnmouable
,
as
the
Poet
spoke
of
King
Latinus
.
I
I
le
vel●t
pelagi
rupes
immo●ar●sistit
.
Mooved
no
more
Then
Rocke
on
shore
.
ANd
all
this
while
Mr.
Gilpin
seemed
even
to
supply
the
place
of
a
Bishop
by
preaching
,
by
taking
care
of
the
poore
,
and
by
making
provision
for
the
necessity
of
other
Churches
,
by
erecting
of
schooles
,
and
by
accommodating
men
learned
and
fitting
for
the
holy
function
of
the
Ministry
.
As
for
Mr.
Gilpins
house
it
was
like
vnto
a
very
Monastery
,
if
a
man
consider
a
Monastery
such
as
were
those
in
the
times
or
Saint
Augustine
,
but
not
such
as
these
latter
ages
haue
brought
forth
.
William
Lord
Cecill
Baron
of
Burghtey
principall
Secretary
to
the
Queene
being
sent
into
Scotland
about
affaires
of
State
,
in
his
returne
homewards
being
drawne
with
the
fame
of
Mr.
Gilpin
,
came
to
Houghton
,
and
visited
him
.
Mr.
Gilpin
▪
entertayneth
him
with
all
respects
and
due
rites
of
hospitallity
.
When
the
Lord
Ceci●●
had
well
observed
Mr.
Gilpin
,
and
had
approoved
the
extraordinary
curtesie
of
the
man
,
and
had
tooke
notice
of
such
dilligence
,
and
abundance
of
all
things
with
so
compleat
service
in
the
entertainment
of
so
great
a
stranger
,
and
so
vnlooked
for
a
guest
,
being
now
ready
to
depart
thence
,
he
spoke
on
this
wise
:
that
he
had
heard
much
be
the
report
of
others
touching
Mr.
Gilpin
,
but
what
he
now
had
seene
and
tried
was
much
more
then
that
which
he
had
formerly
heard
.
Therefore
speaking
in
very
friendly
manner
to
Mr.
Gilpin
,
he
said
:
Sir
,
if
you
haue
any
occasion
or
suite
at
Court
or
before
the
Counsell
,
I
pray
you
to
make
vse
of
me
as
a
mediator
for
you
.
The
honourable
Baron
being
returned
towards
Durham
,
when
he
came
to
the
hill
called
Rai●ton
hill
,
reflecting
his
eye
vpon
the
whole
champion
Country
which
he
had
now
passed
,
he
looked
backe
very
earnestly
both
vpon
Mr.
Gilpins
house
and
the
scituation
thereof
;
and
vseth
these
words
,
I
doe
not
blame
this
man
(
saith
he
)
for
refusing
a
Bishopricke
:
for
what
doth
he
want
that
a
Bishopricke
could
more
enrich
him
withall
?
Besides
that
he
is
free
from
the
greater
waight
of
cares
.
Mr.
Gilpin
did
not
omit
to
visite
the
people
of
Ridsdale
and
Tindal●
once
every
yeare
.
Amongst
whom
he
was
esteemed
a
very
Prophet
,
and
little
lesse
then
adored
by
that
halfe
barbarous
&
rusti●k
people
.
It
happened
by
chance
that
whiles
Mr.
Gilpin
preacht
amongst
them
,
a
certaine
good-fellow
had
stolne
away
Mr.
Gilpins
horses
:
vpon
the
missing
whereof
,
there
is
Hue
and
Cry
raised
through
the
Country
,
that
Mr.
Gilpins
horses
were
stolne
,
and
must
be
searched
for
with
all
possible
diligence
.
The
fellow
who
had
stolne
them
so
soone
as
he
heare
that
they
were
Mr.
Gilpins
horses
(
for
he
knew
not
whose
they
were
when
he
took
them
away
)
was
in
great
feare
and
trembling
.
The
theft
did
not
much
trouble
his
conscience
,
but
when
he
heard
the
name
of
Mr.
Gilpin
,
it
cast
him
into
trouble
and
distraction
of
heart
.
Therefore
in
much
trembling
,
and
with
all
the
speede
he
could
he
brought
backe
Mr.
Gilpins
horses
,
and
humly
craved
the
pardon
and
benediction
of
Father
Gilpin
:
and
protested
that
after
it
came
to
his
knowledge
that
they
were
Mr.
Gilpins
horses
he
was
afraid
to
be
thrust
downe
quicke
into
Hell
,
if
hee
should
doe
him
any
wrong
.
Vppon
a
time
when
Mr.
Gilpin
was
in
these
parts
at
a
towne
called
Rothbury
,
there
was
a
pestilent
faction
amongst
some
of
them
who
were
wont
to
resort
to
that
Church
.
The
men
being
bloodily
minded
practised
a
bloody
manner
of
revenge
,
termed
by
them
Deadly-feod
.
If
the
faction
on
the
one
side
did
perhaps
come
to
the
Church
,
the
other
side
kept
away
because
they
were
not
accustomed
to
meet
to
gether
without
bloodshed
.
Now
so
it
was
that
when
Mr.
Gilpin
was
in
the
pulpit
in
that
Church
,
both
parties
came
to
Church
in
the
presence
of
Mr.
Gilpin
;
and
both
of
them
stood
,
the
one
of
them
in
the
vpper
part
of
the
Church
,
or
Chancell
,
the
other
in
the
body
thereof
armed
with
swords
and
iavelins
in
their
hands
.
Mr.
Gilpin
somewhat
moved
with
this
vnaccustomed
spectacle
goeth
on
neverthelesse
in
his
Sermon
:
and
now
a
second
time
their
weapons
make
a
clashing
sound
,
and
the
one
side
drew
neerer
to
the
other
,
so
that
they
were
in
danger
to
fall
to
blowes
in
the
middest
of
the
Church
.
Herevpon
Mr.
Gilpin
commeth
downe
from
the
pulpit
,
and
stepping
to
the
ringleaders
of
either
faction
,
first
of
all
he
appeased
the
tumult
.
Next
,
he
labowreth
to
establishe
peace
betwixt
them
,
but
he
could
not
prevaile
in
that
:
onely
they
promised
to
keepe
the
peace
vnbroken
so
long
as
Mr.
Gilpin
should
remaine
in
the
Church
.
Mr.
Gilpin
seeing
he
could
not
vtterly
extinguish
the
hatred
which
was
now
inveterate
betwixt
them
,
desired
them
that
yet
they
would
forbeare
hostility
so
long
as
he
should
remaine
in
those
quarters
:
and
this
they
consented
vnto
.
Mr.
Gilpin
therevpon
goeth
vp
into
the
pulpit
againe
(
for
he
had
not
made
an
end
of
his
Sermon
)
and
spent
the
rest
of
the
allotted
time
which
remained
in
in
disgracing
that
barbarous
and
bloody
custome
of
theirs
,
and
(
if
it
were
possible
)
in
the
vtter
banishing
of
it
for
ever
.
So
often
as
Mr.
Gilpin
came
into
those
parts
afterwardes
,
if
any
man
amongst
them
stood
in
feare
of
a
deadly
foe
,
he
resorted
vsually
where
Mr.
Gilpin
was
,
supposing
himselfe
more
safe
in
his
company
,
then
if
he
went
with
a
guard
.
Vpon
a
certaine
Lords-day
Mr.
Gilpin
comming
to
a
Church
in
those
parts
before
the
people
were
assembled
,
and
walking
vp
and
down
therein
espied
a
gloue
hanged
on
high
in
the
Church
.
Wherevpon
he
demanded
of
the
Sexton
,
what
should
be
the
meanning
thereof
,
and
wherefore
it
hanged
in
that
place
?
The
Sexton
maketh
answer
that
it
was
a
gloue
of
one
of
the
Parish
who
had
hanged
it
vp
there
as
a
challenge
to
his
enemy
,
signifiing
thereby
that
he
was
ready
to
enter
combate
with
his
enemy
hand
to
hand
,
or
with
any
one
else
who
should
dare
to
take
downe
that
challenge
.
Mr.
Gilpin
requested
the
Sexton
by
some
meanes
or
other
to
take
it
down
.
Not
I
Sir
,
(
replied
the
Sexton
)
I
dare
doe
no
such
thing
.
But
(
said
Mr.
Gilpin
)
if
thou
wilt
but
bring
me
hither
a
long
staffe
,
I
will
take
it
downe
my selfe
:
and
so
when
a
long
stafe
was
brought
,
Mr.
Gilpin
tooke
downe
the
gloue
and
put
it
vp
in
his
bosom
.
By
and
by
came
the
people
to
Church
in
abundance
,
and
Mr.
Gilpin
when
he
saw
his
time
went
vp
into
the
pulpit
:
In
his
Sermon
●e
took
occasion
to
reprooue
these
in
huma●e
challenges
,
and
rebuked
them
sharpely
for
that
custome
which
they
had
of
making
challenges
by
the
hanging
vp
of
a
gloue
,
I
heare
saith
he
,
that
there
is
one
amongst
you
,
who
even
in
this
sacred
place
hath
hanged
vp
a
gloue
to
this
purpose
,
&
threatneth
to
enter
into
combate
with
whosoever
shall
take
it
downe
.
Behold
,
I
haue
taken
it
downe
my selfe
,
and
at
that
word
plucking
out
the
gloue
shewed
it
openly
,
and
then
instructed
them
how
vnbeseeming
those
barbarous
conditions
were
for
any
man
that
professed
himselfe
a
Christian
,
and
so
laboured
to
perswade
them
to
a
reconciliation
,
and
to
the
practise
of
mutuall
loue
and
charity
amongst
themselues
.
After
his
Sermon
it
was
his
custome
to
distribute
money
amongst
the
poorer
sorte
,
and
many
times
to
visit
them
who
were
imprisoned
,
and
after
he
had
preached
vnto
them
in
prison
to
bestow
money
largely
amongst
the
prisoners
:
many
of
whom
hee
brought
home
to
repentance
for
their
former
passed
life
,
and
to
honest
conversation
:
and
for
many
who
were
condemned
to
die
he
procured
pardon
,
and
saued
their
liues
.
When
we
were
children
a
rebellion
was
raised
in
the
North
by
the
Earles
of
Northumberland
and
Cumberland
.
Which
Mr
,
Gilpin
perceiued
before
hand
by
certaine
evident
signes
.
And
because
he
vnderstood
that
in
so
trouble-some
a
time
he
should
want
power
to
defend
himselfe
and
his
owne
,
he
conceived
thoughts
of
going
aside
for
a
while
.
Therefore
after
a
speech
made
to
the
Maisters
and
Schollers
that
they
should
demeane
themselues
carefully
and
peaceably
vntill
his
returne
,
himselfe
went
to
Oxford
:
residing
there
vntill
the
Queens
Army
vnder
the
command
of
the
Earle
of
Suff●x
should
make
speed
to
Durham
for
discomfiture
of
the
rebels
.
The
rebels
were
now
within
Durham
,
but
at
the
report
of
the
Queens
Army
they
dispersed
themselues
and
fled
.
After
they
were
put
to
flight
,
there
was
sharpe
and
cruell
proceedings
against
the
simpler
sort
,
whom
the
rebels
had
drawne
to
their
faction
vnder
pretence
of
seruing
the
Queene
:
for
the
silly
people
were
sollicited
as
for
the
Queenes
service
,
the
rebels
in
all
places
giuing
it
out
that
they
stood
for
the
Queene
.
During
the
time
that
the
rebels
had
possession
of
Durham
with
their
Army
,
Masse
was
sung
in
the
Cathedrall
Church
day
by
day
;
some
of
them
flew
out
as
farre
as
Houghton
.
There
they
found
Mr.
Gilpi●s
barnes
full
of
corne
,
young
cattell
ready
fatted
,
and
many
things
provided
for
hospitalitie
:
but
they
make
wast
of
all
,
selling
the
corne
,
consuming
the
fatted
ware
,
and
basely
making
havocke
of
all
those
things
which
Mr.
Gilpin
had
provided
for
pious
and
honest
vses
.
There
was
among
them
one
felow
whom
Mr.
Gilpin
had
sometimes
saued
from
the
gallowes
,
and
this
knaue
was
the
wickedest
of
all
the
rest
in
rioting
away
Mr.
Gilpins
goods
.
Now
after
the
rebels
were
dispersed
,
&
proceeding
made
against
the
simple
people
somewhat
more
sharply
then
was
fitting
,
Sir
George
Bowes
,
who
was
constituted
marshall
for
that
purpose
,
Mr.
Gilpin
who
was
now
come
home
againe
begged
the
liues
of
many
by
his
intercession
:
for
hee
knew
well
enough
that
many
men
were
drawne
as
it
were
into
the
snare
,
not
wilfully
,
but
through
ignorance
,
and
through
the
fraudulent
practises
of
others
.
And
now
the
whole
trouble
being
over
,
Mr.
Gilpin
returneth
to
his
accustomed
indeavours
of
studies
and
charity
.
There
was
betwixt
the
most
learned
and
reverend
Iames
Pilkington
then
Bishop
of
Durham
,
and
Mr.
Gilpin
more
then
ordinary
friendship
through
their
long
acquaintanc
and
pari●ie
of
dispositions
.
The
Bishop
was
wont
oftentimes
to
visitt
Mr.
Gilpins
at
his
house
,
and
the
Bishop
also
incited
the
rather
by
Mr.
Gilpins
example
builded
a
schoole
at
Lancester
,
and
brought
the
statutes
of
the
schoole
to
be
over
looked
and
examined
by
Mr.
Gilpin
.
He
was
also
familiarly
acquainted
with
,
and
marvaylously
respected
Thomas
Levery
a
godly
and
learned
man
master
of
Sherborn-hospital
.
There
was
at
that
time
,
published
a
booke
of
Thomas
Cartwrights
touching
Ecclesiasticall
discipline
which
booke
was
exceedingly
liked
by
many
in
those
dayes
.
William
Bir●h
a
Canon
of
Durham
,
a
man
learned
,
but
too
hastily
inclining
to
that
forme
of
discipline
which
Cartwright
had
proposed
sent
one
of
these
bookes
to
Mr.
Gilpin
to
read
over
;
requesting
him
to
looke
over
the
booke
,
and
that
he
would
be
pleased
to
writ
backe
his
opinion
concerning
the
same
.
Birch
seemed
to
be
somewhat
in
hast
vpon
the
matter
:
for
very
shortly
after
he
wrote
againe
to
Mr.
Gilpin
,
requesting
him
to
send
over
his
book
with
his
censure
of
it
,
before
M.
Gilpin
had
read
it
all
over
.
Mr.
Gilpin
did
accordingly
send
backe
the
booke
,
and
a
letter
to
Mr.
Birch
,
and
as
he
had
an
excellent
veine
in
versifying
,
in
the
end
of
his
letter
he
wrote
certaine
verses
,
which
are
these
that
follow
,
Multa
quidem
legi
,
sed
plura
legenda
reliqui
,
Po●●hac
qu●m
dabit●r
copi●
,
cuncta
legam
:
Op●ant
vt
〈◊〉
ma●●lis
Ecclesi●
cunctis
,
Praesens
vit●
negat
:
vita
futura
dabit
.
Which
verses
of
his
I
haue
thus
Englished
,
Much
haue
I
read
,
but
more
remaines
behind
,
I
'le
read
the
rest
when
I
can
leasure
finde
:
Men
wish
our
Church
no
blemish
had
at
all
,
It
cannot
be
so
heere
,
in
heauen
it
shall
.
THere
came
vnto
Mr.
Gilpin
a
certaine
Cambridge
man
,
who
seemed
a
very
great
Scholler
,
and
hee
dealt
earnestly
with
Mr.
Gilpin
touching
the
discipline
and
reformation
of
the
Church
.
Mr.
Gilpin
tould
him
that
he
could
not
allowe
that
an
human
invention
should
take
place
in
the
Church
in
stead
of
a
divine
institution
.
And
how
?
Doe
you
thinke
,
saith
the
man
that
this
forme
of
discipline
is
an
human
invention
?
I
am
,
saith
Mr.
Gilpin
,
altogether
of
that
mind
.
And
as
many
as
dilligently
turned
over
the
writings
of
the
auncient
fathers
will
be
of
mine
opinion
.
I
suspect
that
forme
of
discipline
which
appeareth
not
to
haue
beene
received
in
any
auncient
Church
.
But
yet
,
saith
the
man
,
latter
men
doe
see
many
things
which
those
auncient
fathers
sawe
not
:
and
the
present
Church
seemeth
better
provided
of
many
ingenious
and
industrious
men
.
Mr.
Gilpin
seemed
somewhat
moved
at
that
word
,
and
replyed
:
I
for
my
part
do
not
hould
the
vertues
of
the
latter
men
worthy
to
be
compared
to
the
infirmities
of
the
fathers
.
The
other
man
made
answer
that
hee
supposed
Mr.
Gilpin
to
be
in
an
errour
in
that
point
.
But
Mr.
Gilpin
vsed
these
words
purposely
because
he
perceived
that
this
fellow
had
a
strong
conceit
of
I
know
not
what
rare
vertues
in
himselfe
,
which
opinion
Mr.
Gilpin
was
desirous
to
roote
out
of
him
.
George
Gilpin
who
had
most
elegantly
translated
out
of
low
Dutch
into
English
the
booke
of
Phillip
Marnixius
Earle
of
Aldegun●
called
the
Beehiue
of
the
Romane
Church
came
out
of
the
low
Countries
vnto
Bernard
.
This
man
was
brother
to
Bernard
and
Agent
for
the
Queene
with
the
States
of
Holland
,
amongst
whom
he
left
behind
him
a
famous
memory
of
himselfe
for
his
singular
wisdome
.
And
hauing
liued
for
some
space
most
louingly
with
his
brother
Bernard
being
about
to
returne
from
Holland
,
he
had
advised
with
the
Queene
and
Councell
of
the
Kingdome
touching
the
affaires
which
he
had
to
treat
vpon
with
the
States
in
the
Queenes
name
.
The
Earles
of
Leicester
and
Bedford
exceedingly
favored
the
two
brothers
,
George
for
his
wisdome
in
affaires
of
state
,
and
Bernard
for
his
holinesse
of
life
.
These
requested
George
to
perswade
his
brother
Bernard
to
declare
in
wrighting
the
motiues
and
meanes
of
his
conversion
from
the
Romane
superstition
to
the
light
of
the
Gospell
.
To
which
request
Mr.
Gilpin
answered
that
he
would
do
it
plainely
and
sincerely
without
any
dissimulation
.
The
copy
of
his
letter
to
that
purpose
I
found
among
his
papers
to
be
thus
.
The
letter
of
Bernard
Gilpin
to
his
brother
George
in
the
yeare
of
our
Lord
1575.
YOu
doe
request
(
brother
)
that
I
should
relate
vnto
you
somewhat
at
large
the
manner
and
meanes
of
my
conversion
from
superstition
to
the
light
of
the
Gospell
:
a
thing
,
which
I
suppose
,
is
not
vnknowne
vnto
you
to
haue
beene
a
worke
of
many
yeares
:
neverthelesse
as
time
and
health
shall
giue
leaue
I
will
conceale
nothing
from
you
herein
.
I
will
confesse
mine
owne
shame
to
the
confusion
of
the
Divell
;
I
will
say
with
the
Apostle
,
1
Tim.
1.
13.
I
was
received
to
mercy
,
for
I
did
it
ignorantly
.
In
the
dayes
of
King
Edward
I
was
drawne
to
dispute
against
certaine
positions
of
Peter
Martirs
:
howbeit
out
of
a
naturall
inclination
I
haue
alwayes
so
farre
as
I
could
avoided
controversies
and
disputations
.
And
when
I
was
but
a
young
Divine
,
and
had
found
out
by
holding
that
disputation
that
the
foundation
where
to
I
trusted
was
not
so
solid
as
I
formerly
supposed
it
,
I
thereupon
began
somewhat
seriously
to
read
over
the
Scriptures
and
writings
of
the
Fathers
,
that
I
might
confirme
my selfe
in
my
received
opinions
.
But
God
freed
my
minde
from
that
preiudicate
conceit
by
little
and
little
,
and
the
zeale
which
I
had
for
the
Popish
religion
began
to
coole
in
me
every
day
more
and
more
.
But
on
the
other
side
I
felt
certaine
sparkling
desires
which
vrged
me
to
search
out
the
truth
.
In
the
meane
while
I
repaired
to
the
Bishop
of
Durham
,
that
I
might
be
further
instructed
;
who
tolde
me
,
that
in
the
matter
of
Transubstantiation
,
Innocentius
the
Pope
the
third
of
that
name
had
done
vnadvisedly
,
seeing
he
had
made
it
an
Article
of
faith
.
And
he
did
further
confesse
that
the
Pope
had
committed
a
great
fault
in
that
touching
Indulgences
and
other
things
he
had
taken
no
better
order
for
the
quiet
of
the
Church
.
Afterwards
I
conferred
with
Doctor
Redman
,
in
whom
I
reposed
much
hope
in
regard
of
his
eminent
vertues
,
and
great
schollership
.
He
affirmed
vnto
me
that
the
booke
of
Common
Prayer
,
was
an
holy
booke
▪
and
agreeable
to
the
Gospell
.
These
things
cast
me
into
many
distractiue
thoughts
.
After
this
one
of
the
fellowes
of
Queenes
Colledge
in
Oxford
told
me
that
he
heard
Doctour
Chedsey
saying
among
his
friends
,
that
it
must
come
to
this
point
,
that
the
Protestants
must
grant
vs
a
reall
presence
of
Christ
in
the
Sacrament
,
and
we
likewise
giue
way
vnto
them
in
the
opinion
of
Transubstantiation
,
and
so
we
shall
accord
.
Doctor
Weston
made
a
long
Oration
touching
the
Supper
of
the
Lord
to
bee
administred
vnder
both
kindes
.
Mr.
Morgan
tolde
me
that
Doctor
War●
a
man
most
famous
for
life
and
learning
had
affirmed
vnto
him
that
the
principall
sacrifice
of
the
Church
of
God
was
the
sacrifice
of
thanksgiving
.
This
was
his
answer
when
I
had
demanded
of
him
what
could
be
said
for
the
sacrifice
of
the
Masse
.
The
most
learned
Bishops
in
this
Kingdome
at
that
time
confuted
the
primacy
of
the
Pope
both
in
words
and
writing
.
Mr.
Harding
being
newly
returned
home
out
of
Italy
,
in
a
long
and
famous
oration
so
plainly
set
out
and
painted
to
the
life
the
Friers
and
vnlearned
Bishops
,
who
had
met
at
the
Councell
of
Trent
in
their
greene
gownes
,
that
it
abated
in
me
and
in
very
many
others
a
great
deale
of
that
opinion
and
confidence
which
we
had
reposed
in
Generall
Councels
.
These
things
and
many
others
gaue
me
occasion
diligently
to
search
the
Scriptures
and
the
writings
of
the
Fathers
:
whence
I
had
began
to
obserue
very
many
and
very
great
abuses
,
and
some
enormities
oftentimes
vsed
,
and
as
oft
defended
in
Popery
,
and
to
iudge
reformation
necessary
on
the
other
part
.
Whiles
I
went
on
in
this
manner
,
I
was
overruled
by
the
persuasions
of
some
friends
to
accept
of
a
Parsonage
;
whereunto
I
was
drawne
against
my
will
.
If
I
offended
God
in
vndertaking
the
charge
before
I
was
a
more
sufficient
scholler
,
and
better
grounded
in
Religion
,
I
aske
God
forgiuenesse
.
Nor
doe
I
doubt
but
I
haue
obtained
mercy
in
his
sight
.
Before
I
was
entred
vpon
that
Parsonage
I
preacht
before
King
Edward
at
Greenwich
a
Sermon
which
had
approbation
of
many
good
men
.
The
Lord
Treasurer
being
at
that
time
Secretary
obtained
for
me
from
the
King
licence
as
a
generall
Preacher
throughout
the
Kingdome
so
long
as
the
King
lived
which
time
fell
out
to
be
not
much
aboue
the
space
of
halfe
a
yeare
after
.
In
my
Sermons
I
handled
those
points
wherein
I
was
best
grounded
,
and
wherein
I
was
vndoubtedly
resolved
o●t
of
the
Scriptures
.
I
examined
the
Masse
;
and
the
abuse
so
farre
as
I
was
able
to
obserue
at
that
time
consisted
in
the
too
much
reverence
,
and
grosser
worship
of
the
people
;
because
I
beleeved
not
Transubstantiation
.
Neverthelesse
at
some
times
I
read
Masse
,
but
seldome
and
privately
.
Then
was
I
forthwith
sent
beyond
the
Seas
that
I
might
oversee
the
printi●g
of
my
Lord
Bishop
Tonstall
his
booke
touching
the
Eucharist
,
with
two
or
three
books
more
as
you
know
,
at
Antwerp
:
where
I
beheld
for
the
space
of
three
yeares
at
Paris
,
Antwerp
,
and
L●va●n●
,
and
in
some
other
places
very
grosse
Idolatry
.
This
thing
did
more
and
more
estrange
me
from
the
Popish
religion
:
most
of
all
because
the
learneder
Papists
did
in
their
disputations
in
schooles
deny
,
the
adoration
of
images
,
yet
allowed
the
intolerable
abuse
thereof
in
their
Churches
.
And
now
whiles
with
all
earnestnesse
I
advised
with
the
holy
Scriptures
,
and
writings
of
the
Fathers
,
I
observed
many
things
alienated
mine
heart
from
the
Popish
Church
.
I
observed
in
that
Church
notable
corruptions
of
the
doctrine
of
the
Bible
,
many
things
in
the
Sacraments
instituted
against
Scripture
,
some
Sacraments
lately
added
:
In
the
Sacrament
of
the
Supper
the
one
halfe
taken
away
:
the
fiction
of
Transubstantiation
brought
in
:
traditions
of
the
Church
made
equall
to
the
word
of
God
,
and
to
the
holy
Scriptures
,
and
to
be
imbraced
with
the
same
pious
affection
:
the
worship
of
Images
brought
into
the
Church
:
all
things
performed
in
the
Church
before
the
people
in
an
vnknowne
language
:
but
aboue
all
the
rest
the
question
concerning
Antichrist
troubled
me
most
,
because
it
seemed
not
to
me
a
safe
thing
to
make
a
seperation
from
the
Popish
Church
,
except
I
were
first
fully
resolved
that
the
Pope
is
Antichrist
:
and
in
this
point
I
cannot
easily
expresse
with
how
many
difficulties
and
distractions
I
was
daily
opposed
.
Afterwards
I
was
sent
for
home
againe
by
the
Bishop
,
who
conferred
vpon
me
the
Rectory
of
Essi●●don
:
where
when
I
had
indeavoured
to
be
constant
in
preaching
,
I
observed
that
I
had
vpon
a
sodaine
procured
to
my selfe
many
and
heavy
enemies
thereby
:
for
I
had
preached
against
plurality
of
Benefices
,
and
Non-residency
.
Mine
adversaries
cryed
out
that
all
such
as
broached
that
doctrine
would
prooue
hereticks
quickly
.
Others
were
much
displeased
with
me
for
that
I
had
preached
repentance
&
salvation
by
Christ
.
They
laid
to
my
charge
that
I
did
not
make
whole
Sermons
about
Transubstantiation
,
Purgatory
,
Holy
water
,
the
worshipping
of
Images
,
the
invocation
of
Saints
,
and
the
like
;
which
they
could
never
heare
come
from
me
.
And
by
how
much
the
people
were
more
earnest
to
resort
to
my
Sermons
,
so
much
the
more
eagerly
they
tooke
offence
at
mee
and
hated
mee
.
A
very
small
matter
brought
me
into
danger
.
An
honest
Matron
,
because
in
her
pangs
of
childbirth
she
had
often
called
vpon
God
,
was
grievously
checked
by
the
other
good
women
,
because
she
had
not
called
vpon
the
blessed
Virgin
.
To
whom
she
made
answer
:
I
haue
heard
▪
(
saith
she
)
a
certaine
famous
Preacher
,
one
Gilpin
,
a
man
that
came
lately
out
of
France
,
if
he
will
advise
me
to
call
vpon
the
Saints
,
I
will
take
his
counsell
in
that
point
.
I
tolde
them
that
I
durst
not
persuade
any
one
to
invocate
the
Saints
,
but
that
those
who
call
onely
vpon
God
for
help
in
all
their
da●gers
,
haue
a
commandement
from
God
so
to
doe
,
and
a
firme
promise
for
the
infallible
comforting
of
their
conscience
.
This
occasion
stirred
me
vp
many
foes
.
In
the
meane
while
I
often
conversed
wit●
learned
men
,
my
very
loving
friends
and
kindred
.
I
demanded
how
it
came
to
paste
that
there
was
no
reformation
of
so
many
abuses
touching
Images
,
Reliques
,
Pilgrimages
,
buying
and
selling
of
Masses
and
Trentalls
,
with
many
other
errours
which
in
the
time
of
King
Edward
the
Papists
had
not
onely
confessed
to
be
superstitious
,
but
had
promised
reformation
of
them
▪
and
professed
that
it
was
meete
the
Church
should
be
purged
of
them
:
which
thing
they
said
they
would
gladly
doe
,
if
ever
the
power
came
into
their
hands
againe
.
When
I
asked
of
them
in
which
of
these
points
reformation
should
begin
,
in
expectation
of
which
thing
I
returned
from
Paris
the
more
willingly
,
answer
was
made
vnto
me
,
that
no
way
m●st
be
given
to
the
ignorant
multitude
.
If
(
say
they
)
we
once
confesse
any
errours
at
all
,
they
will
straightway
cry
out
that
many
other
things
also
are
worthy
to
be
reformed
,
besides
those
which
we
shall
yeeld
vnto
them
,
and
so
they
will
be
still
growing
vpon
vs
,
that
we
shall
never
haue
done
reforming
.
These
things
wounded
me
grievously
,
and
draue
me
to
seeke
out
for
peace
of
conscience
.
After
these
things
,
having
preached
two
or
three
Sermons
at
Newcastle
,
I
began
to
explaine
my
conscience
more
at
large
,
where
there
were
gathered
twelue
or
thirteene
Articles
against
me
,
and
sent
to
the
Bishop
.
And
now
had
mine
adversaries
of
the
Clergy
whom
I
had
grievously
provoked
,
obtained
what
they
had
long
looked
for
.
Nor
would
they
giue
over
vntill
the
Bishop
had
called
me
before
their
faces
,
to
examine
me
in
the
point
of
the
Sacrament
.
The
Bishop
shewed
me
as
much
favour
,
I
suppose
,
as
he
durst
.
In
Transubstantiation
he
would
not
trouble
me
,
onely
he
inquired
concerning
the
reall
presence
,
which
I
granted
,
and
so
was
freed
out
of
that
danger
.
And
as
touching
the
reall
presence
,
I
found
not
my selfe
fully
resolved
.
I
supposed
that
therein
lay
hid
a
mystery
aboue
my
capacity
.
Neverthelesse
my
conscience
did
sometimes
chide
me
,
for
that
I
had
before
them
yeelded
in
expresse
words
to
a
point
which
seemed
vnto
me
doubtfull
.
But
I
hoped
that
God
would
pardon
mine
ig●orance
,
and
in
time
bring
me
to
a
greater
light
of
knowledge
.
The
winter
following
Q●eene
Mary
departed
this
life
,
and
then
I
had
begun
to
explaine
my
minde
more
fully
.
For
before
that
time
(
for
I
must
needes
confesse
the
truth
)
weaknesse
,
ignorance
,
and
the
terrours
of
mine
adversaries
had
somewhat
restrained
me
.
About
Easter
I
was
accused
to
the
Bishop
vpon
many
Articles
,
both
out
of
the
Diocesse
of
Yorke
,
and
of
Durham
,
all
which
things
neverthelesse
hurt
me
no
further
then
thus
,
that
the
Bishop
incited
thereto
by
the
complaints
of
mine
adversaries
struck
my
name
out
of
his
last
Will
and
Testament
,
forasmuch
as
the
Plebeians
and
ordinary
sort
of
people
were
extremely
offended
with
me
.
Now
I
in
that
I
lost
the
Bishops
Exequutorship
found
my selfe
eased
of
a
great
burthen
,
and
was
glad
thereof
.
But
as
for
the
favour
of
the
multitude
,
I
hoped
in
time
through
the
goodnesse
of
God
to
recover
it
againe
,
that
my
preaching
might
profit
the
more
to
edification
,
for
otherwise
I
never
desired
the
loue
of
the
vulgar
.
In
harvest
came
the
visitors
,
and
Doctor
Sandes
sent
for
me
to
Aukland
,
and
appointed
me
both
time
and
place
to
preach
against
the
primacy
of
Durham
.
But
he
himselfe
preaching
the
day
before
,
whiles
he
seemed
vtterly
to
deny
a
reall
presence
,
had
so
wounded
my
tender
conscience
,
that
the
night
following
I
could
not
sleep
at
all
;
and
I
was
much
troubled
in
my
minde
,
whether
I
should
preach
the
next
day
or
not
.
At
the
last
I
went
almost
out
of
my
bed
into
the
pulpit
,
where
,
I
know
not
how
it
happened
,
whether
it
was
through
my
disquiet
of
conscience
,
or
want
of
sleep
,
or
in
that
I
had
offended
God
to
goe
vp
against
my
conscience
,
but
me
thought
I
did
never
feele
such
a
want
of
vtterance
,
and
yet
in
my
iudgement
I
had
provided
matter
enough
,
and
waighty
reasons
.
The
next
day
all
the
Ministers
in
the
Diocesse
were
met
to
subscribe
.
Now
so
it
was
that
in
a
point
or
two
of
the
Articles
my
conscience
did
not
appeare
to
me
so
well
resolved
,
as
I
could
haue
wished
.
Therefore
I
stept
a
little
out
of
the
way
hoping
that
I
might
escape
from
being
called
.
But
when
my
Curate
came
to
the
booke
,
who
,
I
supposed
,
would
never
haue
stood
at
it
by
reason
of
some
discourse
I
had
formerly
with
him
,
he
withdrew
himselfe
as
vnwilling
to
subscribe
;
and
thereupon
I
was
called
for
,
and
the
booke
held
out
vnto
me
;
when
straightwayes
I
had
these
thoughts
in
my selfe
:
My
greatest
confidence
is
reposed
in
this
religion
,
because
it
giveth
glory
to
God
,
and
authority
to
the
word
of
God
for
the
rooting
out
of
superstition
,
and
humane
doctrines
.
Onely
mine
heart
doubted
in
certaine
points
of
smaller
consequence
,
which
God
(
as
●
hope
)
shall
in
time
reveale
vnto
me
.
If
I
shall
refuse
,
I
shall
be
a
meanes
to
make
many
others
to
refuse
,
and
so
consequently
hinder
the
course
of
the
word
of
God
.
Therefore
I
subscribed
,
and
the
night
following
I
sent
vnto
Doctor
Sandes
my
protestation
touching
those
two
points
which
had
troubled
me
.
He
being
nothing
offended
tooke
my
protestation
very
courteously
:
so
my
Curate
subscribed
also
,
and
the
day
following
fell
sicke
.
And
whiles
I
was
gone
along
with
the
visitors
to
Kendall
and
Lancaster
,
he
dyed
before
my
returne
having
not
beene
sicke
a
whole
weeke
.
Some
supposed
that
subscription
killed
his
heart
,
others
said
his
infirmity
proceeded
from
excessiue
drinking
,
God
onely
knoweth
what
was
the
cause
of
his
death
.
In
processe
of
time
,
me
thought
I
grew
more
and
more
strengthened
and
resolved
:
but
I
will
confesse
the
truth
,
I
had
many
and
grievous
temptations
,
which
would
not
let
me
sleepe
for
many
nights
,
and
draue
me
betwixt
sleeping
and
waking
into
such
dreames
,
as
I
think
few
men
ever
had
the
like
.
My
nature
did
ever
desire
to
avoid
controversies
.
My
chiefest
com●ort
and
indeavour
was
to
preach
Christ
,
and
salvation
through
Christ
plainly
and
sincerely
,
and
to
comfort
my selfe
in
the
most
sweet
promises
of
holy
Scripture
,
and
in
pouring
out
my
prayers
to
God
.
The
insatiable
covetousnesse
that
could
be
restrained
by
no
bounds
of
temperance
and
moderation
,
together
with
the
pride
and
carnall
liberty
,
and
other
vices
of
the
same
ranke
,
which
raigned
among
all
sorts
and
degrees
of
people
,
but
most
of
all
in
vs
the
Priests
and
Ministers
,
who
ought
to
be
as
we
are
termed
,
the
Salt
of
the
earth
,
haue
oftentimes
broke
my
sleepes
.
But
recovering
I
quieted
my selfe
in
God
,
saying
,
surely
how
much
more
the
iniquity
of
men
doth
abound
,
of
〈◊〉
the
more
glorious
shall
God
appeare
in
purging
,
sanctifying
,
and
preserving
his
elect
people
in
the
midst
of
a
froward
generation
.
I
was
ever
sollicitous
and
wary
either
in
subscriptions
or
oathes
not
to
be
catched
in
a
trap
.
It
appeared
enough
to
me
,
and
su●ficient
for
the
Doctours
of
the
Church
,
that
all
men
were
satisfied
in
the
Scriptures
and
the
Articles
of
the
faith
.
In
other
things
as
they
are
agreeable
to
Scripture
:
because
the
holy
Scripture
ought
to
holde
soveraigne
place
and
preheminency
aboue
all
the
writings
of
all
men
.
I
remember
when
I
went
to
be
admitted
into
Orders
by
the
Bishop
of
Oxford
▪
that
the
Bishops
Chaplaine
did
administer
an
oath
vnto
vs
that
we
should
allow
the
Ordinations
already
made
,
or
hereafter
to
be
made
.
Touching
which
oath
when
he
considered
somewhat
seriously
what
it
was
to
oblige
our selues
to
ordinations
to
come
,
concerning
which
we
could
resolue
vpon
nothing
,
these
things
not
only
much
distracted
me
,
but
troubled
nine
or
ten
more
,
who
were
sworne
with
me
,
men
farre
better
schollers
then
my selfe
.
For
my
part
●
resolved
to
be
sworne
to
no
writings
but
with
this
exception
,
so
farre
onely
as
they
are
agreeable
to
the
word
of
God
.
Now
,
how
much
it
distressed
my
minde
that
an
oath
should
be
exacted
in
doubtfull
ca●es
,
I
haue
explain●d
in
another
discourse
for
the
quiet
of
my
conscience
.
And
this
I
may
boldly
say
,
that
since
●
tooke
the
●●urse
to
explaine
mine
infirmities
by
writing
,
not
fearing
who
tooke
notice
of
them
,
so
that
it
might
benefit
my selfe
or
others
,
I
haue
found
exceeding
peace
and
quiet
of
consci●nce
,
and
●
am
day
by
day
more
edified
and
consumed
by
the
reading
of
Scripture
.
And
in
this
case
,
●
praise
God
,
that
when
I
found
my selfe
most
distressed
and
weake
my
faith
in
the
mercies
of
God
was
so
firme
,
as
●
assure
my selfe
,
that
if
at
that
very
instant
I
should
die
,
yet
I
haue
had
a●d
doe
retaine
that
confidence
,
that
these
distractions
could
nothing
hind●r
my
salvation
.
I
am
resolved
with
St.
P●●l
▪
I
〈◊〉
obtained
mercy
,
for
I
did
it
ig●orantly
;
and
with
Iob
,
Although
the
Lord
kill
me
,
yet
will
I
trust
in
him
.
Yet
I
haue
full
many
a
time
asked
God
mercy
for
these
offences
,
infirmities
,
ignorances
,
and
all
other
things
,
and
will
ever
doe
so
whiles
I
shall
liue
in
this
world
.
God
be
mercifull
vnto
vs
all
.
Thus
farre
Mr.
Gilpin
.
THou
seest
(
Reader
)
Mr.
Gilpins
vpright
dealing
:
He
speaketh
nothing
of
his
owne
vertues
,
but
he
is
wholly
taken
vp
with
the
acknowledgement
and
enumeration
of
his
weaknesses
.
Perhaps
some
Criticks
will
laugh
at
the
simplicity
of
the
man
,
but
I
herein
admire
his
Apostolick
spirit
,
who
after
the
example
of
blessed
Paul
dare
not
boast
of
himselfe
,
but
boasteth
in
his
infirmities
,
that
Christ
may
dwell
in
him
.
Neverthelesse
howsoever
he
is
wholly
taken
vp
with
declaration
of
his
owne
infirmities
,
and
hath
of
set
purpose
spoke
nothing
of
his
owne
vertues
,
yet
this
is
apparant
that
he
was
twice
accused
by
his
back-friends
to
Bishop
Tonstall
in
the
dayes
of
Queene
Mary
:
But
Bishop
Tonstall
who
abhorred
to
shed
blood
was
a
sweet
defence
to
Mr.
Gilpin
against
the
divers
informations
of
his
enemies
.
At
the
last
he
was
accused
to
B●nner
Bishop
of
London
who
gaue
order
to
a
Messenger
for
his
apprehension
.
Mr.
Gilpin
perceived
the
imminent
danger
,
(
for
he
had
notice
that
a
Messenger
was
dispatched
to
attach
his
body
)
and
perceiving
the
reliefe
which
he
had
found
in
Tonstalls
clemency
would
now
faile
him
,
he
prepared
his
holy
soule
for
Martyrdome
:
commanding
William
Airy
the
Steward
of
his
house
to
provide
him
a
long
garment
,
that
he
might
goe
the
more
comely
to
the
stake
.
But
the
sodaine
death
of
Queene
Mary
freed
the
man
from
this
danger
.
After
the
publication
of
the
Councell
of
Trent
,
when
by
chance
there
happened
some
discourse
betwixt
Mr.
Gilpin
and
Thomas
Levery
,
and
Levery
had
asked
the
question
what
Mr.
Gilpin
thought
touching
that
Councell
:
The
Fathers
of
the
Councell
of
Trent
(
saith
he
)
haue
done
the
Church
a
very
shrewd
turne
:
for
that
which
was
indifferent
before
times
they
leaue
not
so
now
.
I
remember
that
Bishop
Tonstall
often
tolde
me
that
Pope
Inn●cent
the
third
had
done
very
vnadvisedly
,
in
that
he
had
made
the
opinion
of
Transubstantiation
an
Article
of
faith
:
seeing
in
former
times
it
was
free
to
holde
or
refuse
that
opinion
.
Moreover
the
Bishop
tolde
me
that
he
did
not
doubt
but
that
himselfe
,
if
he
had
beene
in
that
Councell
,
could
haue
prevailed
with
the
Pope
to
haue
let
that
businesse
alone
.
And
what
he
iudged
concerning
Transubstantiation
,
the
same
may
a
man
resolue
touching
all
Popery
after
the
publication
of
the
Councel
of
Trent
,
for
that
which
was
indifferent
before
,
now
they
doe
not
suffer
so
to
be
.
Therefore
I
suppose
that
the
times
of
our
forefathers
though
oppressed
with
much
ignorance
were
happier
farre
then
the
ensuing
Ages
can
be
vnder
the
Papists
:
because
they
haue
now
altered
in
the
Councel
of
Trent
many
institutions
of
the
auncient
Church
.
For
whereas
they
haue
placed
a
part
of
the
rule
of
faith
in
Traditions
,
that
is
a
thing
which
was
never
done
in
the
Church
before
.
Many
things
which
were
permitted
to
be
taught
in
the
Church
formerly
touching
Iustification
and
the
Sacraments
are
not
now
tolerated
.
And
vpon
these
occasions
the
Fathers
of
the
Councel
of
Trent
haue
laid
vpon
other
Churches
a
necessity
of
making
a
seperation
from
the
Church
of
Rome
:
wherein
me
thinks
that
they
haue
not
dealt
advisedly
:
For
the
Church
is
thereby
distracted
into
differences
and
factions
,
and
whatsoever
was
formerly
indifferent
in
doubtfull
points
,
the
Fathers
of
Tren●
haue
made
it
all
necessary
,
and
tooke
vpon
them
a
very
hard
taske
.
There
were
some
Papists
,
who
perceiving
Mr.
Gilpin
quite
alienated
from
the
Popish
religion
which
he
had
first
beene
of
in
the
dayes
of
his
ignorance
in
his
youth
,
tooke
many
courses
to
haue
recalled
him
,
if
they
could
possibly
.
Amongst
them
was
one
Thomas
Gelthrop
a
man
well
descended
,
and
a
kinsman
of
Mr.
Gilpins
.
This
man
wrote
a
letter
to
Mr.
Gilpin
,
wherein
he
dealt
earnestly
with
him
not
to
forsake
the
religion
of
his
forefathers
.
In
that
letter
Gelthrop
amongst
other
things
inserted
these
words
.
You
haue
a
great
and
a
good
report
both
at
London
and
in
all
other
places
:
And
I
am
of
this
opinion
that
either
you
will
doe
the
Church
a
great
deale
of
good
if
you
adhere
vnto
it
,
or
else
(
which
God
forbid
)
you
will
stirre
vp
more
mischiefe
in
the
Church
then
ever
Arrius
did
.
That
sinne
aboundeth
it
is
not
the
fault
of
the
Masse
or
of
the
Mattins
,
but
the
pernicious
doctrine
and
filthy
life
of
the
Clergy
and
of
others
.
They
haue
already
reformed
the
Communion
,
and
haue
published
a
booke
of
the
reformed
Leiturgy
.
But
this
reformation
hath
not
removed
the
evill
,
because
we
see
the
people
growne
farre
worse
then
before
.
These
things
I
found
out
amongst
M.
Gilpins
papers
,
but
I
could
not
possibly
get
any
more
out
of
them
,
the
most
of
them
were
so
exceeding
worne
and
defaced
.
Vnto
this
letter
Mr.
Gilpin
made
answer
,
which
I
found
entire
.
The
Letter
had
this
superscription
.
To
his
Coozen
THOMAS
GELTHROP
.
And
thus
it
was
.
GRace
and
peace
.
Your
large
Letter
was
brought
vnto
me
,
when
I
had
small
leisure
to
answer
it
,
as
he
can
tell
you
who
bringeth
back
this
vnto
you
.
Howbeit
I
thought
it
not
fit
to
let
him
come
back
without
an
answer
,
albeit
the
conclusion
of
your
letter
gaue
me
small
incouragement
to
write
.
For
who
would
take
the
paines
to
write
vnto
you
,
seeing
you
are
fully
resolved
and
determined
,
as
you
affirme
,
never
to
be
perswaded
from
your
opinions
by
any
argument
a
man
can
bring
?
It
could
not
chuse
but
be
a
most
grieuous
thing
to
the
Prophet
Ieremy
,
when
he
cryed
out
to
the
people
,
Hear
the
word
of
the
Lord
,
that
they
should
answer
with
a
stiffe
necke
,
we
will
not
heare
.
But
let
vs
leaue
these
things
to
the
divine
operation
,
which
is
able
to
mollifie
your
heart
,
and
to
open
the
eares
of
the
deafe
Adder
that
stoppeth
the
same
against
the
voice
of
the
charmer
,
charme
he
never
so
wisely
.
You
looke
back
vpon
the
ages
passed
,
you
doe
well
,
if
also
you
looke
back
to
the
times
of
the
Patriarkes
,
the
Prophets
,
of
Christ
,
and
his
Apostles
,
and
other
holy
men
,
with
whom
if
you
advise
without
preiudice
of
blinded
affection
,
they
will
lead
you
farre
from
that
blindnesse
,
from
that
errour
,
I
may
well
say
,
from
that
grosse
idolatry
,
which
crept
into
the
Church
while
men
slept
.
Whereas
you
are
grieved
at
the
fall
of
Monasteries
and
suppression
of
Abbeys
,
I
am
sory
you
should
be
blinded
in
this
case
.
For
very
many
of
your
owne
religion
haue
confessed
that
they
could
not
possibly
subsist
any
longer
,
because
the
cry
of
them
like
the
cry
of
Sodome
was
ascended
into
the
eares
of
God
.
Their
Sodomiticall
crimes
were
so
manifest
that
they
could
not
be
longer
concealed
,
the
Lord
could
indure
those
wicked
men
no
longer
.
But
if
you
call
to
minde
what
enemies
those
men
were
to
the
Ministry
of
the
word
of
God
,
taking
away
most
sacrilegiously
the
maintenance
allowed
for
the
Ministers
of
the
word
,
hardly
leaving
in
the
most
Countries
any
one
Rectory
vnspoiled
,
you
would
easily
iudge
that
those
men
could
not
possibly
stand
and
flourish
any
longer
.
This
is
the
fruit
of
Luthers
doctrine
,
and
the
whole
word
of
God
truely
preached
,
that
God
shall
destroy
that
wicked
one
with
the
breath
of
his
mouth
.
Whereas
you
say
that
he
which
commeth
to
God
must
belieue
,
I
wish
you
would
consider
that
thing
rightly
,
that
faith
and
religion
can
never
finde
peace
and
quiet
but
in
the
sacred
word
of
God
.
Faith
commeth
by
hearing
,
and
hearing
by
the
word
of
God
.
Whence
it
commeth
that
whoso
beleeveth
in
Buls
,
Indulgences
,
Images
,
and
many
other
vaine
constitutions
of
men
cannot
possibly
haue
true
faith
.
All
those
things
vanish
away
,
wheresoever
the
word
of
God
hath
power
and
authority
.
That
rest
which
you
say
that
you
finde
in
the
Church
of
Rome
your
Catholick
Church
forsooth
,
if
you
take
not
the
better
heed
,
will
vndoubtedly
faile
you
in
your
greatest
necessity
.
You
say
that
you
doe
not
finde
in
that
religion
any
thing
opposite
to
the
Gospell
.
But
if
you
looke
narrowly
into
it
,
you
may
see
in
that
religion
the
word
of
God
reiected
,
the
golden
Legends
and
Festivalls
,
with
Bulls
,
Indulgences
,
and
many
other
things
of
that
sort
for
the
most
part
obtruded
vpon
men
in
stead
of
the
word
of
God
.
But
here
is
a
large
field
and
I
want
leisure
.
I
hope
I
shall
get
opportunity
to
write
vnto
you
more
at
large
concerning
these
things
.
God
open
your
eyes
that
you
may
see
the
abomination
of
that
Citty
which
is
built
vpon
seven
hills
:
Apoc
17.
Looke
over
Hierome
vpon
that
place
.
If
in
that
Church
the
Sacraments
be
corrupted
,
will
you
reiect
the
grace
of
God
when
he
openeth
the
eyes
of
his
servants
to
reforme
these
corruptions
?
Beware
of
that
fearefull
sentence
of
Saint
lohn
:
He
that
is
filthy
let
him
be
filthy
still
.
You
alledge
that
if
you
should
now
begin
to
drink
of
another
cup
,
&c.
quite
forgetting
that
in
the
Church
of
Rome
your selfe
and
all
other
Laymen
are
vtterly
excluded
from
the
cup
,
contrary
to
the
manifest
commandement
of
God
,
Drinke
ye
all
of
this
.
Your
learnedest
Doctors
of
Lovaine
with
many
others
were
not
able
to
defend
so
great
an
abuse
of
the
Supper
.
If
you
call
vs
hereticks
,
and
fly
from
vs
,
because
we
haue
forsaken
so
great
abuses
,
superstitions
and
errours
,
to
the
end
that
we
might
draw
neere
to
the
sacred
word
of
God
,
and
holy
institutions
of
Christ
,
we
can
appeale
from
your
vncharitable
preiudice
,
and
are
able
to
say
with
Saint
Paul
,
I
little
esteeme
to
be
iudged
of
you
,
it
is
the
Lord
which
iudgeth
me
.
But
you
alledge
that
it
is
a
perillous
thing
to
heare
our
Sermons
.
So
said
the
persequ●tours
of
Saint
Stephen
,
Act.
7.
and
stopped
their
eares
.
So
spoke
Amazia
touching
Amos
the
Prophet
,
Amos.
7.
The
land
is
not
able
to
beare
all
his
words
.
Like
vnto
which
are
those
whom
David
compareth
to
the
deafe
Adder
which
stoppeth
her
eares
,
Psal.
58.
Like
vnto
whom
were
many
in
the
time
of
the
Apostles
vnto
whom
the
Gospell
was
hid
,
in
whom
the
God
of
this
world
hath
blinded
the
minds
of
vnbelievers
,
that
the
light
of
the
Gospell
should
not
shine
vpon
them
.
Touching
those
Romane
thunder-claps
there
is
no
great
cause
why
we
should
be
afraid
,
those
bugbeares
were
invented
to
affright
children
,
they
are
not
to
be
feared
by
men
of
years
.
Erasmus
calleth
them
Brutafulmina
,
foolish
false-fires
.
If
there
were
in
the
Pope
and
his
Cardinalls
who
curse
vs
with
so
much
bitternesse
but
the
least
resemblance
of
Peter
and
Paul
;
had
they
the
servent
charity
of
those
holy
men
,
and
their
exquisite
diligence
to
feed
the
flocke
of
Christ
day
and
night
,
with
other
Apostolick
vertues
:
then
were
their
threats
to
be
feared
:
but
they
haue
changed
the
humility
of
Peter
into
the
pride
of
Lucifer
,
the
poverty
and
daily
labours
of
the
Apostles
into
the
riches
of
Cresus
,
and
into
the
lazinesse
and
luxury
of
Sardanapalus
.
To
co●clude
,
what
agreement
is
there
betwixt
light
and
darknesse
.
God
hath
promised
in
the
second
of
Malachy
,
that
he
will
curse
their
blessings
,
or
turne
their
blessings
into
curses
,
who
consider
not
in
their
hearts
to
giue
glory
vnto
his
name
.
See
Hierom
vpon
the
third
of
Esay
:
Those
which
call
you
blessed
,
seduce
you
:
How
many
thousands
of
men
are
seduced
by
Indulgences
,
which
are
extended
to
many
thousands
of
years
,
if
the
price
be
according
?
The
world
seeth
and
is
grieved
to
beholde
how
the
brothers
of
Saint
Iohns
Hospitall
,
had
granted
licences
to
those
who
had
laid
violent
hands
vpon
themselues
to
enioy
the
buriall
of
other
Christians
with
many
such
like
flattering
fictions
.
As
touching
the
life
of
your
grandmother
,
I
never
heard
bur
well
;
but
I
suppose
she
was
a
superstitious
woman
.
If
she
kept
you
at
home
with
her
out
of
her
tender
▪
and
naturall
affection
onely
,
and
not
to
prevent
your
knowledge
of
the
Gospell
,
I
shall
desire
pardon
for
my
mistaking
.
Yet
many
men
are
persuaded
that
she
and
your
vncles
withheld
both
from
your selfe
and
your
sisters
a
great
part
of
the
portion
which
was
left
vnto
you
.
But
let
these
things
passe
,
seeing
I
haue
not
beene
able
to
effect
,
nor
haue
effected
as
yet
any
thing
for
you
,
that
money
which
was
given
to
me
by
legacy
,
I
will
bestow
vpon
your
sister
,
if
it
please
her
,
with
some
addition
also
,
because
I
am
persuaded
she
hath
more
need
of
it
.
As
concerning
the
Catholick
Church
,
God
is
my
witnesse
,
that
it
is
the
whole
desire
of
mine
heart
,
and
mine
assured
confidence
,
that
I
shall
die
a
member
of
it
.
But
if
I
shall
be
so
farre
misled
by
the
pompous
outside
of
the
Church
of
Rome
,
as
to
approoue
those
intollerable
abuses
,
superstitions
,
and
idolatries
,
which
so
many
wayes
rob
God
of
his
honour
,
I
should
not
believe
my selfe
a
member
of
Iesus
Christ
.
If
you
approoue
of
none
interpretation
of
Scriptures
,
but
what
proceeds
from
Rome
,
you
may
easily
affirme
whatsoever
you
please
.
There
is
nothing
so
absurd
,
or
so
contrary
to
the
truth
of
the
eternall
God
,
which
may
not
be
wrested
by
their
corrupt
glosses
,
as
it
may
seeme
to
serue
to
a
wicked
cause
.
With
such
kinde
of
men
is
no
disputation
to
be
held
.
As
for
that
which
you
inferre
touching
Arrius
,
and
the
rest
of
that
ranke
,
it
is
nothing
to
the
purpose
.
For
all
the
writings
of
the
Prophets
,
together
with
other
manifest
Scriptures
,
whereunto
we
ought
to
haue
recourse
in
doubts
of
this
nature
,
and
to
be
concluded
by
them
,
doe
evidently
confound
Arrius
,
and
all
the
rest
his
partakers
.
Consubstantiality
,
which
the
Greekes
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
confirmed
by
very
many
evident
testimonies
of
Scripture
.
But
so
is
not
Transubstantiation
,
which
hath
so
molested
the
braines
of
Scotus
,
Occam
,
Biel
,
and
all
the
schoole
Divines
,
that
many
a
time
they
are
shrowdly
put
to
it
,
what
they
had
best
stay
for
removing
the
absurdities
which
arise
therefrom
.
Therefore
it
is
apparant
that
it
is
a
meere
fiction
without
any
foundation
of
Scripture
.
So
that
Scotus
,
(
as
Bishop
Tonstall
did
many
times
ingenuously
confesse
)
was
of
opinion
that
the
Church
might
better
,
and
with
more
ease
make
vse
of
some
more
commodious
exposition
of
those
words
in
the
holy
Supper
.
And
the
Bishop
was
of
the
minde
that
we
ought
to
speake
reverently
of
●he
holy
Supper
,
as
did
the
auncient
Fathers
,
but
that
the
opinion
of
Transubstantiation
might
well
be
let
alone
.
This
thing
also
the
same
Bishop
Tonstall
was
wont
to
affirme
both
in
words
and
writings
,
that
Innocent
the
third
knew
not
what
he
did
when
he
put
Transubstantiation
among
the
Articles
of
faith
,
and
he
said
that
Innocentius
wanted
learned
men
about
him
,
and
indeed
,
(
saith
the
Bishop
)
if
I
had
beene
of
his
Councell
,
I
make
no
doubt
but
I
might
haue
beene
able
to
haue
disswaded
him
from
that
resolution
.
When
Mr.
Cheasey
said
that
the
Catholicks
should
doe
well
to
giue
way
in
the
Article
of
Transubstantiation
,
I
heard
not
himselfe
speak
the
words
,
but
one
which
heard
him
tolde
me
.
Whereas
you
write
touching
the
imprisonment
of
him
and
others
,
truly
I
am
of
the
opinion
,
that
as
for
this
present
life
,
they
liue
most
quietly
.
Nor
doe
I
think
that
themselues
could
haue
made
choice
of
a
more
retired
kinde
of
life
,
if
the
sting
of
conscience
trouble
them
not
,
for
maintaining
a
cause
that
is
not
good
,
but
built
vpon
the
sand
.
But
if
you
will
needes
haue
it
that
men
must
of
necessity
conniue
at
the
beastly
and
abominable
liues
of
so
many
Romane
Bishops
,
aboue
thirty
,
you
may
also
finde
fault
with
our
Saviour
himselfe
,
for
discovering
so
plainly
the
pernicious
enormities
,
both
of
the
Pharises
,
(
who
in
those
times
were
accounted
forfooth
the
holy
Fathers
)
and
also
of
their
Fathers
then
dead
:
you
may
blame
also
the
Prophet
Esay
,
who
will
not
haue
evill
men
to
be
called
good
,
denouncing
a
curse
against
that
man
,
who
calleth
him
holy
that
is
not
holy
:
find
fault
also
with
Saint
Bernard
,
who
calleth
them
the
Ministers
of
Antichrist
.
Those
things
which
other
godly
men
haue
written
to
this
purpose
,
doe
worthily
excuse
vs
.
He
blameth
those
things
openly
concerning
which
he
confesseth
that
it
is
a
shame
to
speake
:
I
reveale
not
hidden
things
(
saith
he
)
but
I
reprooue
things
publickely
knowne
:
vnto
which
thing
we
are
even
obliged
by
the
commandement
of
God
.
Esaia
.
58.
1.
Shew
my
people
their
sinnes
:
whereas
you
say
that
fiue
Sacraments
are
rejected
by
vs
,
you
doe
not
say
well
,
rejected
,
for
wee
vse
them
reverently
,
according
to
the
word
of
God
,
nor
doe
we
take
away
the
name
of
a
Sacrament
,
as
the
word
Sacrament
is
generally
vsed
,
as
was
the
washing
of
feete
,
and
many
other
things
which
may
retaine
the
name
of
a
Sacrament
in
generall
,
as
also
they
doe
among
the
Fathers
.
But
the
auncient
Fathers
and
some
Schoole
men
doe
a●firme
,
that
onely
Baptisme
and
the
Eucharist
are
properly
called
Sacraments
:
It
is
also
the
testimony
of
Bessarion
:
We
read
(
saith
he
)
of
these
two
Sacraments
onely
manifestly
delivered
in
the
Gospell
.
I
wonder
at
you
that
you
doe
so
wrest
the
words
of
Saint
Paul
to
such
a
sence
,
as
that
out
of
those
words
all
the
Ceremonies
of
the
Masse
may
be
established
:
whereas
you
cannot
be
ignorant
,
that
the
greatest
part
of
them
hath
ben
added
many
ages
after
by
the
Bishops
of
Rome
.
Wee
reade
also
that
the
Apostles
consecrated
with
the
words
of
the
Gospell
,
and
with
the
Lords
prayer
.
Moreover
,
whereas
Saint
Paul
had
even
at
that
time
ordayned
already
,
that
the
people
should
not
only
eate
the
bread
with
the
Minister
(
as
his
owne
words
doe
manifestly
prooue
but
also
drinke
of
the
cup
,
you
see
how
there
fellowes
haue
vtterly
●obbed
the
Church
of
that
ordi●ation
of
Christ
and
his
Apostles
:
but
how
iustly
,
or
by
what
good
authority
they
haue
done
thus
let
themselues
looke
vnto
it
,
I
could
never
in
my
reading
find
〈…〉
ground
of
that
authority
.
I
find
the
contrary
,
to
〈◊〉
that
all
men
are
altogether
forbidden
to
alter
any
thing
touching
the
word
and
will
of
God
,
delivered
in
the
holy
scriptures
.
You
say
that
the
Scriptures
allow
prayer
for
the
dead
,
and
that
you
know
this
well
enough
.
Saint
Hierom
saith
,
that
the
booke
of
Maccha●●s
is
profitable
for
manners
,
not
to
establish
doctrine
.
You
alledge
that
Saint
Augustine
doubted
in
many
places
whether
there
be
a
Purgatorie
.
If
that
be
a
doubtfull
poynt
then
it
is
not
to
be
obtruded
as
an
Article
of
faith
;
but
to
be
left
indifferent
.
For
,
faith
is
a
substance
:
Heb
11.
1
and
faith
ought
not
to
wauer
,
saith
Saint
Iames
,
The
Bishop
of
Rochester
writeth
concerning
Purgatory
,
that
amongst
the
Auncients
,
there
was
either
little
or
no
mention
of
it
.
And
so
long
as
there
was
no
care
taken
for
Prgatorie
,
no
man
sought
after
Indulgences
.
And
so
those
innumerable
gaynes
by
Pardons
were
never
knowne
before
Purgatory
was
found
out
.
What
shall
we
now
say
to
bee
meant
by
those
words
of
Saint
Paul
,
esteeming
gayne
godline
,
if
this
be
not
it
.
This
Mart
hath
fed
and
still
doth
feed
many
idle
bellyes
,
who
stoutly
driue
away
the
word
of
God
to
the
best
of
their
abillity
that
they
may
not
loose
their
Swine
.
Howbeit
at
the
last
the
truth
shall
prevaile
,
how
ever
these
men
haue
conspired
together
.
As
touching
that
which
you
adde
concerning
the
Invocation
of
Saints
,
Saint
Augustine
exhorteth
vs
rather
to
stand
to
the
Scriptures
,
then
either
to
his
writings
,
or
the
writings
of
others
:
and
not
to
build
vpon
his
writings
without
the
authoritie
of
Scriptures
.
And
surely
in
this
poynt
my
conscience
is
resolued
,
that
there
is
not
one
poynt
of
all
these
which
are
controverted
,
that
is
proved
by
more
evident
testimonyes
of
Scripture
,
then
this
,
that
God
alone
is
to
be
prayed
vnto
,
and
by
one
mediator
,
namely
Iesus
Christ
.
Rom.
10.
13.
How
shall
they
call
on
him
in
whome
they
haue
not
beleeued
?
We
must
beleeue
in
God
onely
,
therefore
he
onely
is
to
bee
prayed
vnto
:
That
distinction
touching
Invocation
and
Advocation
,
that
albeit
you
allow
not
the
Invocation
of
Saints
,
at
the
least
you
allow
their
advocation
,
is
frivolous
:
because
,
as
those
men
robb
Christ
of
his
honour
,
who
seeke
another
mediator
,
so
these
are
no
lesse
injurious
to
Christ
,
who
seeke
another
〈◊〉
,
because
we
haue
Christ
an
Advocate
with
the
Father
.
1
Iob.
2
:
●
.
and
Esai
.
63
:
he
affirmeth
that
Abraham
knoweth
vs
not
.
Truely
I
assure
my selfe
,
that
Abraham
the
father
of
the
faithfull
is
no
lesse
a
Saint
,
then
any
other
of
the
Saints
in
heaven
.
You
say
,
you
beleeue
the
Communion
of
Saints
,
which
we
also
doe
all
of
vs
beleeue
:
but
you
inferre
thereupon
,
that
you
vnderstand
not
how
there
can
be
a
Communion
of
Saints
:
if
the
Saints
departed
doe
not
pray
for
vs
,
and
we
call
vpon
them
for
assistance
.
But
the
Church
of
Christ
vnderstandeth
the
Communion
of
Saints
farre
otherwise
.
For
in
the
vsuall
phrase
of
Scripture
,
Saints
are
not
vnderstood
to
be
those
that
are
departed
,
and
whose
soules
are
in
heauen
,
but
those
who
are
living
here
on
the
earth
.
Nor
shall
you
almost
thorough
the
whole
Scripture
of
the
Old
and
new
Testament
find
the
name
of
Saint
giuen
to
any
man
,
but
that
thereby
is
vnderstood
a
Saint
living
heere
on
the
earth
.
Yea
,
sometimes
the
Scripture
speaketh
more
expressely
as
in
Psal.
16.
3
:
to
the
Saints
which
are
on
the
earth
:
all
my
delight
is
in
them
.
If
any
man
ever
had
or
could
haue
a
Communion
with
the
Saints
in
heaven
,
surely
Dauid
had
it
.
But
he
expoundeth
the
communion
wherewith
he
was
acquainted
,
that
is
the
communion
of
Saints
on
earth
.
So
Saint
Iohn
expoundeth
this
poynt
.
1
Ioh:
1
,
3.
What
we
have
seene
and
known
:
that
declare
we
vnto
you
,
that
yee
also
may
have
communion
with
vs
,
and
that
our
communion
may
be
with
God
,
and
with
his
son
Iesus
Christ
.
First
,
all
the
Church
of
Christ
haue
communion
with
the
Apostolick
Church
,
that
you
may
haue
communion
with
vs
:
Secondly
,
this
communion
of
Saints
shall
consist
in
the
preaching
of
the
word
,
and
in
the
participation
of
diverse
gifts
for
the
edification
of
the
Church
in
publicke
and
private
prayers
.
Thirdly
,
but
in
powering
out
of
our
prayers
we
haue
communion
with
the
Father
&
the
Sonne
,
or
with
the
Father
by
the
Sonne
.
Heere
is
no
mention
at
all
,
no
respect
had
to
the
Saints
departed
.
This
communion
according
to
the
words
of
holy
Scripture
extendeth
no
further
then
to
the
Church
on
earth
.
The
Saints
departed
are
not
called
in
Scripture
simply
Saints
,
but
the
Congregation
of
the
first
borne
in
heauen
,
and
the
spirits
of
iust
and
perfect
men
.
Heb:
12.
23.
After
this
life
we
shall
haue
communion
with
them
,
but
as
for
those
who
require
this
communion
with
them
in
this
life
,
let
them
either
product
from
Scripture
what
they
say
,
or
let
them
heare
that
sentence
of
our
blessed
Lord
,
In
vaine
doe
ye
worship
me
▪
teaching
for
doctrines
the
traditions
of
men
.
Math:
15
9.
I
confesse
that
if
you
haue
respect
to
the
vse
of
this
our
age
,
or
some
former
ones
,
the
deceased
are
called
Saints
,
but
it
is
not
the
custome
of
this
or
that
age
▪
but
the
rule
of
the
holy
Scripture
that
is
propounded
for
our
imitation
.
But
what
doe
we
contending
about
this
points
?
Those
men
who
stand
so
hard
for
Invocation
of
Saints
shall
grant
it
vs
to
be
a
thing
indifferent
:
for
indeed
it
is
the
safest
way
to
goe
to
the
fountaine
of
mercy
it selfe
,
and
let
the
streames
alone
.
Nor
suffer
those
men
to
perswade
you
,
who
say
that
they
detract
nothing
from
God
,
by
detracting
their
prayers
to
the
Saints
:
For
no
man
can
detract
from
God
more
then
he
who
transferreth
the
worship
due
to
God
alone
vnto
the
creature
.
For
invocation
is
a
part
of
divine
worship
:
and
this
worship
hee
communicateth
to
no
creature
,
who
will
not
give
his
glory
to
another
.
As
for
your
Arguments
touching
Images
,
and
fasting
(
which
point
of
fasting
God
forbid
that
either
I
or
any
one
should
deny
,
yea
rather
we
exhort
all
persons
to
the
practise
of
it
,
onely
we
desire
to
haue
the
superstition
&
wicked
opinions
remooved
)
together
with
those
other
Arguments
touching
Relicks
,
and
Exorcismes
in
casting
out
vncleane
spirits
forsooth
,
which
thing
when
it
leadeth
to
Idolatry
is
the
signe
of
a
false
Prophet
:
Deut
13.
Although
answer
might
be
made
to
all
these
with
much
ease
,
yet
because
I
how
want
leisure
,
as
being
over
leaden
with
imployments
,
in
regard
that
I
am
destitute
of
a
Curate
at
this
time
,
and
have
a
very
large
Parish
to
visite
,
and
also
my
body
is
weak
,
and
subject
to
faint
with
wearinesse
,
being
worne
out
with
paynes
taking
:
therefore
in
all
these
respectes
,
I
haue
thought
it
fitting
to
deferre
mine
answere
to
these
points
vntill
another
time
.
If
you
be
vnwilling
to
come
to
Houghton
vpon
Sunday
next
,
because
you
will
not
be
an
offence
to
my
Parishioner●
(
in
which
case
you
cannot
blame
me
if
I
appeare
very
carefull
of
my
Parishioners
,
in
regard
of
the
great
charge
laid
vpon
me
)
for
it
is
apparant
in
the
times
of
the
Prophets
,
and
in
all
succeeding
ages
,
since
that
the
vulgar
people
haue
been
too
too
pro●e
to
superstition
,
and
a
micheife
doth
increase
easily
,
and
creep
further
in
one
day
,
then
good
lessons
in
a
whole
moneth
:
therfore
,
sundry
excepted
(
vnlesse
you
will
come
vp
into
the
Quire
,
which
in
my
judgement
you
ought
not
to
refuse
)
if
you
come
straightwayes
after
the
Sabboth
day
is
ended
,
and
depart
about
Saterday
noone
,
you
shall
bee
heartily
welcome
:
therefore
that
excuse
which
you
pretend
ought
not
to
retarde
your
accesse
.
And
although
your
last
conclusion
doe
(
as
I
told
you
already
)
take
away
all
hope
and
confidence
from
a
man
who
shall
conferre
with
you
,
yet
I
will
not
cease
to
hope
better
things
touching
your
conversion
,
then
you
seeme
to
hope
of
your selfe
.
Saint
Paul
had
once
a
firme
resolution
to
dye
a
Pharisy
,
and
a
persecuter
of
Christians
,
but
God
had
reserved
for
him
the
treasure
of
power
and
mercy
,
to
the
end
that
he
might
ordayne
him
to
Preach
that
glorious
namee
which
he
had
formerly
persecuted
.
I
commend
you
to
the
good●es
of
the
Almightie
God
,
which
is
able
by
the
spirit
of
knowledge
,
to
leade
you
into
all
truth
.
Fare
ye
well
.
From
Honghton
the
14.
of
October.
1580.
Your
loving
Vncle
BERNARD
GILPIN
.
SO
long
as
Bishop
Pilkinton
lived
,
Mr.
Gilpin
had
a
most
kind
friend
of
him
,
after
whose
decease
Richard
Bar●es
succeeded
in
the
Bishopricke
.
This
man
was
somewhat
offended
with
Mr.
Gilpin
:
And
hereby
hangeth
a
story
which
I
must
fetch
somewhat
farre
.
Mr.
Gilpin
was
accustomed
sometimes
to
ride
to
Oxford
,
especially
in
his
younger
time
when
he
was
able
to
indure
travell
.
Now
it
happened
vpon
a
time
as
he
was
vpon
his
way
towards
Oxford
,
that
he
espyed
by
the
way
side
a
youth
one
while
walking
and
another
while
running
.
Mr.
Gilpin
demanded
of
him
who
he
was
,
whence
he
came
,
and
whither
he
was
going
.
He
made
answer
that
he
came
out
of
Wales
,
and
that
he
was
bound
for
Oxford
with
intent
to
be
a
scholler
.
Mr.
Gilpin
examineth
the
youth
,
and
findeth
him
a
prompt
scholler
in
the
Latine
,
and
that
he
had
a
little
smattering
of
the
Greeke
.
And
wilt
thou
(
saith
Mr.
Gilpin
)
be
contented
to
goe
with
me
?
I
will
provide
for
thee
.
The
youth
was
contented
:
whereupon
Mr.
Gilpin
tooke
him
along
with
him
first
to
Oxford
,
afterwards
to
Houghton
,
where
he
profited
exceedingly
both
in
Greeke
and
Hebrew
:
whom
Mr.
Gilpin
at
the
last
sent
to
Cambridge
.
And
this
was
that
famous
Hugh
Bro●ghton
,
so
exceeding
apt
in
learning
the
Greeke
and
Hebrew
,
but
a
man
of
a
most
inconstant
nature
.
For
when
Mr.
Gilpin
grew
olde
,
whether
it
was
in
expectation
of
Mr.
Gilpins
Parsonage
,
or
for
some
other
cause
,
it
is
reported
that
he
procured
Mr.
Gilpin
to
be
troubled
and
molested
by
the
Bishop
of
Durham
.
Now
so
it
fell
out
,
that
whiles
the
Bishops
minde
began
to
be
turned
from
Mr.
Gi●pin
the
Bishop
sendeth
vnto
him
and
giveth
him
notice
that
it
is
his
pleasure
to
have
him
to
preach
at
a
visitation
in
time
and
place
appointed
.
Which
thing
fell
out
at
the
very
same
instant
when
Mr.
Gilpin
was
preparing
for
his
accustomed
Northerne
journey
,
to
wit
,
amongst
them
of
Riddesdale
and
Ti●dale
:
wherefore
he
dispatched
his
servant
vnto
the
Bishop
to
make
his
excuse
vnto
him
,
and
to
informe
his
Lordship
the
reason
of
his
purposed
journey
;
and
to
intreat
the
Bishop
that
he
be
pleased
to
appoint
some
other
to
preach
at
the
visitation
,
seeing
there
were
many
who
would
be
willing
enough
to
preach
at
the
visitation
,
but
that
there
was
not
a
man
who
would
performe
that
duty
among
those
borders
if
he
neglected
it
:
and
that
at
any
other
time
he
would
be
ready
to
performe
his
duty
.
The
servant
having
beene
with
the
Bishop
returneth
to
his
Master
,
who
demanded
of
him
whether
hee
had
made
his
excuse
to
the
Bishop
:
I
haue
,
faith
he
:
well
,
and
what
(
saith
Mr.
Gilpin
)
was
the
Bishops
answer
?
Whereunto
the
servant
answered
,
the
Bishop
made
no
reply
,
but
held
his
peace
.
Qui
tacet
,
consent●re
v●detur
:
saith
Mr.
Gilpin
:
He
that
replyeth
,
not
seemes
to
consent
.
Therefore
Mr.
Gilpin
went
on
with
his
purposed
progresse
.
Which
thing
so
soone
as
the
Bishop
vnderstood
,
he
presently
suspended
Mr.
Gilpin
from
all
Ecclesiasticall
imployment
.
Mr.
Gilpin
returning
home
findeth
himselfe
suspended
,
a
thing
that
he
little
dreamed
of
,
yet
he
tooke
it
patiently
.
The
Bishop
having
notice
that
Mr.
Gilpin
was
returned
home
,
sendeth
vnto
him
instantly
warning
him
to
meete
him
and
the
rest
of
the
Clergy
at
Chester
.
M.
Gilpin
being
come
to
Chester
findeth
there
the
Bishop
with
many
of
the
Clergy
,
who
were
all
commanded
to
assemble
themselues
in
the
Church
.
The
Bishop
had
at
that
time
a
brother
of
his
owne
one
Iohn
Barnes
who
was
his
Chancellour
,
a
man
,
of
whom
it
is
hard
to
say
whether
he
was
more
lustfull
or
more
coveto●s
:
who
whereas
he
should
haue
beene
the
man
that
ought
to
haue
reformed
many
enormities
in
the
Diocesse
,
was
indeed
the
authour
of
them
,
permitting
base
and
dishonest
persons
to
escape
●cotfree
for
a
piece
of
money
,
so
that
the
Bishop
had
a
very
ill
report
every
where
.
When
they
were
all
met
together
the
Bishop
calleth
Mr.
Gilpin
vnto
him
,
and
saith
,
Mr.
Gilpin
,
I
must
haue
you
preach
to
day
.
Mr.
Gilpin
desired
to
be
excused
,
for
I
came
not
(
saith
he
)
provided
;
and
moreover
I
am
suspended
.
But
I
can
free
you
(
saith
the
Bishop
)
from
that
suspension
,
and
doe
now
free
you
.
Mr.
Gilpin
replyed
,
that
he
durst
not
goe
vp
into
the
pulpit
vnprovide●
.
But
we
know
(
saith
the
Bishop
)
that
you
are
never
vnprovided
,
for
you
haue
now
gotten
such
an
habit
of
preaching
,
that
you
are
able
to
performe
it
,
if
you
please
,
even
vpon
the
sodaine
.
Mr.
Gilpin
remained
vnmooveable
in
his
resolution
,
answering
that
God
was
not
so
to
be
tempted
,
saying
that
it
was
well
with
him
,
if
he
were
able
to
performe
any
thing
in
this
kinde
vpon
mature
deliberation
.
Whereunto
the
Bishop
replyed
,
I
command
you
vpon
your
Canonicall
obedience
to
goe
vp
into
the
pulpit
forthwith
.
Mr.
Gilpin
delaying
the
time
a
little
while
,
answered
:
Well
sir
,
seeing
it
can
be
none
otherwise
,
your
Lordships
will
be
done
:
and
after
a
little
pause
began
his
sermon
.
As
hee
was
in
his
sermon
hee
observed
some
extraordinarily
prepared
who
wrote
all
he
spoke
.
But
yet
hee
proceedeth
in
his
sermon
,
vntill
he
came
to
a
word
of
exhortation
,
and
reprehension
of
vices
.
At
the
last
he
proceeded
to
the
reproofe
of
those
enormities
which
then
raigned
in
that
Diocesse
,
and
were
every
where
spoken
of
.
And
now
,
saith
he
,
Reverend
Father
,
my
speech
must
be
directed
to
your
Fatherhood
.
God
hath
exalted
you
to
be
Bishop
of
this
Diocesse
,
and
God
requireth
an
account
of
your
government
therof
:
a
reformation
of
all
those
matters
which
are
amisse
in
this
Church
is
expected
at
your
hands
,
and
an
account
thereof
is
required
.
And
now
lest
perhaps
,
while
it
is
apparant
that
so
many
enormities
are
committed
every
where
,
your
Lordship
should
make
answer
that
you
had
no
notice
of
them
given
you
,
neither
did
these
things
ever
come
to
your
knowledge
,
(
which
words
Mr.
Gilpin
used
,
because
hee
knew
well
enough
that
this
was
the
Bishops
vsuall
answer
,
that
whensoever
men
made
any
complaints
against
the
evill
government
of
the
Chancellour
,
the
Bishop
was
accustomed
to
say
,
alas
,
these
things
I
never
knew
of
;
what
is
done
can
not
be
vndone
;
I
will
take
a
better
order
in
these
matters
hereafter
,
if
any
such
shall
come
to
my
knowledge
.
)
Beholde
,
said
Mr.
Gilpin
,
I
bring
these
things
to
your
knowledge
this
day
:
Let
not
your
Lordship
say
these
crimes
haue
beene
committed
by
the
fault
of
others
without
your
knowledge
:
for
whatsoever
either
your selfe
shall
doe
in
person
,
or
suffer
through
your
connivency
to
be
done
by
others
,
is
wholly
your
owne
.
Therefore
in
the
presence
of
God
,
his
Angels
,
and
men
,
I
pronounce
your
Fatherhood
to
be
the
authour
of
all
these
evills
,
yea
and
in
that
strict
day
of
the
generall
account
I
shall
be
a
witnes
to
testifie
against
you
that
all
these
things
haue
come
to
your
knowledge
by
my
meanes
;
and
all
these
men
shall
beare
witnesse
hereof
who
haue
heard
me
speaking
vnto
you
this
day
.
Now
whiles
that
Mr.
Gilpin
thundered
out
these
things
,
hee
did
thereby
put
all
his
friends
into
a
great
feare
,
and
distrust
what
would
become
of
him
.
Therefore
when
he
had
made
an
end
of
his
Sermon
,
his
friends
came
about
him
and
tolde
him
with
teares
,
that
now
at
last
the
Bishop
had
gotten
that
advantage
against
him
which
hee
had
long
desired
and
sought
for
:
you
haue
,
say
they
,
put
a
sword
into
his
hand
to
slay
you
:
if
heretofore
he
hath
beene
offended
with
you
without
a
cause
,
what
may
you
now
expect
from
him
,
who
being
provoked
shall
make
vse
of
his
owne
power
to
injure
you
by
right
or
wrong
?
To
whom
Mr.
Gilpin
made
answer
,
saying
:
be
not
afraid
:
The
Lord
God
overruleth
vs
all
;
so
that
the
truth
may
be
propagated
,
and
God
glorified
,
Gods
will
be
done
concerning
me
.
After
the
Sermon
they
met
all
together
at
dinner
,
&
all
men
were
afraid
that
the
Bishop
would
haue
done
Mr.
Gilpin
some
shrewd
turn
for
his
Sermon
,
and
silently
expected
what
would
become
of
the
matter
.
After
dinner
Mr.
Gilpin
commeth
to
the
Bishop
to
see
him
,
and
to
take
leaue
of
him
,
and
so
to
returne
homewards
.
It
shall
not
be
so
,
said
the
Bishop
,
for
I
will
bring
you
to
your
house
;
And
so
Mr.
Gilpin
,
returned
home
in
the
company
of
the
Bishop
.
And
when
they
were
now
come
to
Mr.
Gilpin●●
house
,
and
walked
within
into
the
parlour
,
the
Bishop
vpon
a
sodaine
caught
Mr.
Gilpin
by
the
hand
,
and
vsed
these
words
vnto
him
:
Father
Gilpin
,
I
acknowledge
you
are
fitter
to
be
Bishop
of
Durhams
,
then
my selfe
to
be
Parson
of
this
Church
of
yours
:
I
aske
forgiuenesse
for
errours
passed
;
forgiue
me
father
:
I
know
you
haue
hatched
vp
some
chickens
that
now
seeke
to
pick
out
your
eyes
;
but
so
long
as
I
shall
liue
Bishop
of
Durham
,
be
secure
,
no
man
shall
injure
you
.
Mr.
Gilpins
friends
,
that
is
all
good
men
began
to
rejoyce
,
and
to
giue
God
thanks
,
acknowledging
the
powerfull
hand
of
God
,
in
that
the
Bishop
being
so
offended
with
him
,
was
so
prevented
by
the
power
of
God
,
as
that
the
thing
which
he
had
purposed
for
his
disgrace
,
should
turne
to
his
greater
credit
.
In
the
meane
while
Mr.
Gilpin
reaped
the
fruit
of
a
pious
life
in
all
plentifull
manner
.
After
that
age
began
to
grow
vpon
him
,
there
was
in
the
towne
of
Newcastle
one
Genison
who
had
received
to
home
a
sonne
of
his
owne
brothers
lately
returned
from
the
parts
beyond
the
seas
.
This
Genison
was
much
aggrieved
for
that
his
brothers
sonne
was
(
as
hee
vnderstood
)
made
a
Iesuite
:
whereupon
hee
sent
the
young
man
to
Mr.
Gilpin
,
intreating
him
to
haue
a
care
of
him
,
and
to
disswade
him
if
he
could
possibly
from
his
wicked
and
dangerous
opinions
.
After
that
Mr.
Gilpin
had
often
conferd
with
him
,
he
found
the
young
fellow
most
insolently
proud
,
and
armed
with
boldnesse
and
impudence
,
corrupting
the
holy
Scriptures
with
certaine
new
and
vnheard
of
expositions
.
Whereupon
Mr.
Gilpin
wrote
to
his
vncle
Mr.
Genison
,
that
he
was
a
most
audacious
young
fellow
,
and
c●me
not
to
him
to
be
instructed
,
but
to
teach
him
rather
.
The
young
fell
our
,
saith
he
,
thinking
I
know
not
how
,
a
great
deale
too
well
of
himselfe
,
had
an
hope
to
draw
me
at
these
〈◊〉
,
no
acknowledge
certaine
abrurdities
.
I
see
that
the
Iesuites
have
found
out
,
〈…〉
away
all
respect
,
and
set
vpon
men
with
impudency
.
They
dare
proue
the
Invocation
of
Saints
from
Abraham
,
Isaae
,
and
Iacob
.
This
fellow
doth
obstinately
affirme
that
the
Church
of
Rome
hath
not
erred
in
any
one
thing
.
Their
most
horrible
errours
touching
Indulgences
,
falsified
Miracles
,
falsified
Reliques
,
Pilgrimages
,
worshipping
of
Images
,
and
the
rest
of
the
same
sort
,
all
these
this
wonderfull
man
findeth
out
in
the
Gospell
.
And
hee
standeth
vpon
it
stiffely
that
all
these
things
are
good
and
holy
.
I
desire
not
to
haue
any
more
to
doe
with
such
a
monstrous
kinde
of
men
,
with
such
fierce
natures
,
who
open
their
mouths
against
heaven
,
for
what
is
it
to
open
their
mouthes
against
heaven
,
if
this
be
not
,
so
violenty
and
disgracefully
to
handle
the
holy
Scriptures
?
They
haue
devised
and
daily
doe
devise
horrible
strange
expositions
such
as
were
never
heard
of
before
in
the
Church
of
Rom●
:
I
therefore
desire
to
rid
mine
hands
of
this
fellow
as
of
a
scabbed
sheepe
,
for
feare
he
might
infect
my
whole
flocke
.
After
that
his
leane
body
was
quite
worne
out
with
diversity
of
paines-taking
,
at
the
last
even
feeling
before
hand
the
approach
of
death
,
he
commanded
the
poore
to
be
called
together
,
vnto
whom
hee
made
a
speech
,
and
tooke
his
leaue
of
them
.
Afterwards
he
did
the
like
to
others
.
He
fell
sick
about
the
end
of
Febr●ary
,
and
after
many
exhortations
vsed
to
the
schollers
,
to
his
servants
,
and
to
divers
others
,
at
the
last
he
fell
asleep
in
the
Lord
in
great
peace
,
the
fourth
day
of
March
,
in
the
yeare
of
our
Lord
1583.
and
in
the
66.
yeare
of
his
age
.
He
was
tall
of
stature
,
and
slender
,
being
hawke-nosed
.
His
clothes
were
ever
such
as
cost
not
very
deare
.
He
could
never
away
with
gay
apparell
.
In
things
belonging
to
his
owne
body
he
was
very
frugall
,
and
retained
the
austerity
of
the
auncient
.
In
things
which
might
tend
to
the
good
of
others
he
was
exceeding
bountifull
,
especially
towards
poore
people
and
schoolers
.
He
desi●ed
still
to
keep
his
dores
open
for
the
intertainment
of
any
poore
〈◊〉
.
In
his
owne
house
he
〈◊〉
and
●ent
at
the
most
foure
and
twenty
scholler●
,
sometimes
fewer
,
but
seldome
.
The
greater
〈…〉
boorders
were
poore
m●ns
sonnes
,
vpon
whom
he
bestowed
meat
,
drink
and
cloth
and
education
in
learning
.
He
was
wont
to
enterteine
his
Parishioners
and
〈◊〉
at
his
table
not
only
at
the
Christmas
time
,
as
the
custome
is
but
because
he
had
a
large
and
wide
Parish
,
and
a
great
multitude
of
people
,
he
kept
a
table
for
them
every
Sunday
from
Michaelmas
to
Easter
.
He
ha●
the
Gentlemen
,
the
husband
men
,
and
the
poorer
sort
set
●●very
degree
by
themselues
,
and
as
it
were
ordered
in
ranks
.
He
was
wont
to
commend
the
marryed
estate
in
the
Clergy
,
howbeit
himselfe
li●ed
and
dyed
a
single
man
.
He
bestowed
in
the
building
,
ordering
and
e●●●blishing
of
his
schoole
,
and
in
providing
yearly
stipende
for
a
Schoole-master
and
vshe●
,
the
〈…〉
hundred
pounds
:
out
of
which
schoole
he
supplied
the
Church
of
England
with
great
store
of
learned
men
.
He
was
carefull
to
avoid
not
onely
all
evill
doing
,
but
even
the
lightest
suspicio●s
thereof
.
And
he
was
accounted●
Saint
in
the
iudgements
of
his
very
enemies
if
he
had
any
such
.
Being
full
of
faith
vnfeigned
,
and
of
good
workes
,
he
was
at
the
last
put
〈◊〉
his
grau●
as
a
heap
of
wheat
in
due
time
swept
into
.
the
〈◊〉
.
FINIS
▪