curiously pryeth into the Popish relligion he was inforced to acknowledge that very many errours were crept into the Church which hinder and obsâ—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 corruptioâ—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 Opuâ— 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 Trâ—nâ— vtterly astonished him For he had observed out of the auncient Writers as well as out of the later ones Luâ— baâ—d Scotus Aqâ—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 wiâ—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 scriptâ—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 Babiloâ— 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 Iâ—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 departâ—râ— 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
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 Warâ— 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 oâ—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 printiâ—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 Lâ—vaâ—nâ— 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 Essiâ—â—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 daâ—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 witâ— 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
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 â—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 aâ—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 â—obbed the Church of that ordiâ—ation of Christ and his Apostles but how iustly or by what good authority they haue done thus let theÌ„â—elues 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 Macchaâ—â—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
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 theâ— 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 coÌ„trary to the mind of the Author And even in mine hearing when after these things I was a scholler vnder him at Houghtoâ— 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 Vascosâ—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 Nealâ— 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 gâ—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 adoâ—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 Laâ—râ—a and Doulâ—â— 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
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 mâ—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 igâ—orance and in time bring me to a greater light of knowledge The winter following Qâ—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 â— 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 follovving I sent vnto Doctor Sandes my protestation touching those tvvo points vvhich had troubled me He being nothing offended tooke my protestation very courteously so my Curate subscribed also and the day follovving fell sicke And vvhiles I vvas gone along vvith 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 comâ—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 suâ—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
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 â— 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 coÌ„munion with the Apostolick Church that you may haue coÌ„munion 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 Parishionerâ— 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 proâ—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 goodâ—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 Barâ—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
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 Gilpiâ— 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 Gupâ—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 Hâ—â—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 reâ—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. Gilpiâ—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
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 Concomiâ—ancy that forsooth by reason of Coâ—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 sâ—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
as farre as Houghton There they found Mr. Gilpiâ—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 pariâ—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 vvas also familiarly acquainted vvith and marvaylously respected Thomas Levery a godly and learned man master of Sherborn-hospital There vvas at that time published a booke of Thomas Cartwrights touching Ecclesiasticall discipline vvhich booke vvas exceedingly liked by many in those dayes William Birâ—h a Canon of Durham a man learned but too hastily inclining to that forme of discipline vvhich Cartwright had proposed sent one of these bookes to Mr. Gilpin to read over requesting him to looke over the booke and that he vvould be pleased to vvrit backe his opinion concerning the same Birch seemed to be somevvhat in hast vpon the matter for very shortly after he vvrote againe to Mr. Gilpin requesting him to send over his book vvith 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 Poâ—â—hac quâ—m dabitâ—r copiâ— cuncta legam Opâ—ant vt 〈◊〉 maâ—â—lis Ecclesiâ— cunctis Praesens vitâ— 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 Aldegunâ— 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
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. Gilpinâ—â— 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 câ—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 Româ— 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 Febrâ—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 desiâ—ed still to keep his dores open for the intertainment of any poore 〈◊〉 In his owne house he 〈◊〉 and â—ent at the most foure and twenty schollerâ— sometimes fewer but seldome The greater 〈…〉 boorders were poore mâ—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 haâ— the Gentlemen the husband men and the poorer sort set â—â—very degree by themselues and as it were ordered in ranks He was wont to commend the marryed estate in the Clergy howbeit himselfe liâ—ed and dyed a single man He bestowed in the building ordering and eâ—â—â—blishing of his schoole and in providing yearly stipende for a Schoole-master and vsheâ— 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 suspicioâ—s thereof And he was accountedâ— 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 grauâ— as a heap of wheat in due time swept into the 〈◊〉 FINIS