"strength to undergo the trial." He then ordered his servant to provide a long garment, in which he might go decently to the stake, and desired it might be got ready with all expedition; "for I know not," said he, "how "soon I may have occasion for it." As soon as he was apprehended, he set out for London, in expectation of the fire and faggot. But on his journey to the metropolis, we are informed, that he broke his leg, which unavoidably detained him some time on the road. The persons conducting him, took occasion from this disaster maliciously to retort upon him a frequent observation of his, viz. "That nothing happens to us but what is intended for our good." And when they asked him whether he thought his broken leg was so intended, he meekly replied, that he had no doubt of it. And, indeed, so it soon appeared in the strictest sense. For before he was able to travel, Queen Mary died, and he was set at liberty. Thus he again escaped out of the hands of his enemies. Mr. Gilpin having obtained this providential deliverance, returned to Houghton through crowds of people, expressing the utmost joy, and blessing God for his happy release. The following year he lost his friend and relation Bishop Tonstal;+ but soon procured himself other friends. Upon the deprivation of the popish bishops, the Earl of Bedford recommended him to the patronage of Queen Elizabeth, who offered him the bishopric of Carlisle; and according to Wood, he was much pressed to accept it.‡ The Bishop of Worcester, his near relation, wrote to him expressly for this purpose, and warmly urged him to accept the offer, declaring that no man was more fit for such kind of preferment. After all, Mr. Gilpin modestly refused. No arguments could induce him to act contrary to the dictates of his conscience. The accounts given us by Bishop Nicolson and Dr. Heylin of Mr. Gilpin's behaviour on this occasion, are extremely disingenuous: they both ascribe it to his lucrative motives. The former intimates that the good man knew what he was about, when he refused to part with the rectory of Houghton for the bishopric of Carlisle: the latter supposes that all his Biog. Britan. vol. vii. Sup. p. 72. + Bishop Tonstal was one of the politest scholars of the age, and a man of the most amiable character. He published a book, entitled De Arte Supputandi, which was the first book of arithmetic ever printed in England, and passed through many editions.-Granger, vol. i. p. 95. Athenæ Oxon. vol. i. p. 593. Fuller's Church Hist. b. ix. p. 63. scruples would have vanished, might he have had the old temporalities undiminished. Both these writers seem to have been very little acquainted with Mr. Gilpin's character. He considered his income in no other light, than that of a fund to be managed for the public good. The bishop's insinuation, therefore, is contradicted by every action in Mr. Gilpin's life: and Dr. Heylin's is most notoriously false, for the bishopric was offered him with the old temporalities undiminished.* It is certain that Mr. Gilpin was reckoned among the nonconformists of his time; and though he had several reasons for rejecting the offered preferment, that which prevailed most with him, was his disaffection to some points of conformity.+ It was his fixed opinion, that no human invention should take place in the church, instead of a divine institution. The excellent Bishop Pilkington, who succeeded Tonstal at Durham, connived at his nonconformity; and excused him from subscription, the use of the habits, and a strict observance of the ceremonies. But the bishop could screen him only for a season. For upon the controversy about the habits, about the year 1566, he was deprived for nonconformity; but it is extremely probable he did not continue long under the ecclesiastical censure. The year after he was offered and nominated to the bishopric of Carlisle, he was offered the provostship of Queen's college, Oxford; but this he declined also. His heart was set on ministerial usefulness, not ecclesiastical preferment. Mr. Gilpin continued many years at Houghton without further molestation, discharging all the duties of his function in a most exemplary manner. When he first undertook the care of souls, it was his settled maxim to do all the good in his power; and accordingly his whole conduct was one direct line towards this point. His first object was to gain the affections of his people. Yet he used no servile compliances: his means, as well as his ends, were good. His behaviour was free without levity, obliging without meanness, and insinuating without art. He condescended to the weak, bore with the passionate, and complied with the scrupulous. Hereby he convinced them how much he loved them; and thus gained their high esteem. He was unwearied in the instruction of those Biog. Britan. vol. vii. Sup. p. 72. + MS. Remarks, p. 117. Neal's Puritans, vol. i. p. 345. under his care. He was not satisfied with the advice he gave them in public, but taught them from house to house; and disposed his people to come to him with their doubts and difficulties. And even the reproofs which he gave, evidently proceeding from friendship, and given with gentleness, very seldom gave offence. Thus, with unceasing assiduity, he was employed in admonishing the vicious, and encouraging the well-disposed. And in a few years, by the blessing of God upon his endeavours, a greater change was effected throughout his parish, than could have been expected. Mr. Gilpin continued to discharge the duties of his ministerial function in the most conscientious and laborious manner. Notwithstanding all his painful industry, and the large scope of labour in his own parish, he thought the sphere of his exertions were too confined. It grieved his righteous soul to behold in all the surrounding parishes so much ignorance, superstition, and vice, occasioned by the shameful neglect of the clergy. The ignorance and public vices in that part of the country, were very remarkable. This appears from the injunctions of Archbishop Grindal in 1570; among which were the following:- That no "pedlar shall be admitted to sell his wares in the church "porch in divine service. That parish clerks shall be able ❝ to read. That no lords of misrule, or summer lords and "ladies, or any disguised persons, morrice-dancers or "others, shall come irreverently into the church, or play "any unseemly parts with scoffs, jests, wanton gestures, "or ribbald talk, in the time of divine service."* Such was the deplorable condition of the people. Therefore, to supply as far as he was able, what was manifestly wanting in others, he used regularly every year to visit the most neglected parishes in Northumberland, Westmoreland, Cumberland, and Yorkshire: and that his own people might not suffer, he was at the expense of keeping an assistant. Even in those wild parts of the country, he never wanted an audience; and was the means under God of rousing many to a sense of religion, and the great importance of their salvation. There is a tract of country on the borders of Northumber land, called Reads-dale and Tyne-dale; which, of all other places in the north, were the most barbarous. It was inhabited by a kind of desperate banditti, who lived chiefly * Biog. Britan. vol. vii. Sup. p. 73. by plunder. In this wretched part of the country, where no one would even travel if he could avoid it, Mr. Gilpin never failed to spend some part of the year, labouring for the good of their souls. He had fixed places for preaching, and punctually attended. If he came where there was a church, he made use of it; but if there were none, he used to preach in barns, or any other large buildings, where great crowds of people were sure to attend. In these itinerating excursions, his labours were always very great, and he often endured the most amazing hardships. This excellent servant of Christ sometimes gave incontestible evidence of his firmness in reproving the vices of the greatest as well as the poorest. Having at one time made the requisite preparations for his journey to Readsdale and Tyne-dale, he received a message from Dr. Barns, bishop of Durham, appointing him to preach a visitation sermon on the following sabbath. He therefore acquainted the bishop with his engagements, and the obligation he was under to fulfil them, begging his lordship at that time to excuse him. As the bishop returned no answer, he concluded that he was satisfied, and set out on his journey. But, upon his return, he was greatly surprised to find himself suspended. After some time, he received an order to meet the bishop and many of the clergy, when the bishop ordered Mr. Gilpin to preach before them. He pleaded his suspension, and that he was unprepared; but the bishop immediately took off his suspension, and would admit of no excuse. Mr. Gilpin then went up into the pulpit, and preached upon the high charge of a christian bishop. In the sermon, after exposing the corruptions of the clergy, he boldly addressed the bishop in these words :-"Let not "your lordship say, that these crimes have been committed by others, without your knowledge; for whatever either "yourself shall do in person, or suffer through your con“nivance to be done by others, is wholly your own. "Therefore, in the presence of God, angels, and men, I 66 pronounce you to be the author of all these evils. Yea, and in that strict day of general account, I will be a "witness to testify against you, that all these things have ❝come to your knowledge by my means; and all these "men shall bear witness thereof, who have heard me speak ❝ to you this day." This great freedom alarmed all who wished well to Mr. Gilpin. They said, the bishop had now got that advantage over him which his enemies had long sought to obtain. And when they expostulated with him, he said, "Be not afraid. The Lord God ruleth over all. If God may be glorified, and his truth propagated, God's will be done concerning me." Thus he assured them, that if his discourse answered the purpose he intended, he was regardless what might befall himself. Upon his going to the bishop, to pay his compliments before he went home, the bishop said, “Sir, I purpose to wait upon you home myself;" and so accompanied him to his house. As soon as Mr. Gilpin had conducted him into the parlour, the bishop suddenly turned round, and seizing him by the hand, said, " Father Gilpin, "I acknowledge you are fitter to be the Bishop of Durham, "than I am to be the parson of your church. I ask "forgiveness of past injuries. Forgive me, father. I know "you have enemies; but while I live Bishop of Durham, "be secure: none of them shall cause you any further "trouble."* The benevolence and hospitality of Mr. Gilpin were the admiration of all the country. Strangers and travellers found a cheerful reception at his house. All were welcome that came and every sabbath, from Michaelmas to Easter, he expected to see all his parishioners and their families. For their reception, he had three tables well covered: the first for gentlemen, the second for husbandmen and farmers, and the third for the labouring poor. This kind of hospitality he never omitted, even when losses or scarcity rendered its continuance rather difficult. He thought it was his duty; and that was a deciding motive. Even when he was from home, the poor were fed, and strangers entertained, as usual. Every Thursday throughout the year, a very large quantity of meat was dressed wholly for the poor; and every day they had as much broth as they wanted. Twentyfour of the poorest were his constant pensioners. Four times in the year a dinner was provided for the poor in general, when they received a certain quantity of corn and a sum of money; and at Christmas they had always an ox divided among them. Whenever he heard of any persons in distress, whether in his own parish or any other, he was sure to relieve them. As he walked abroad, he frequently brought home with him poor people, and sent them away clothed as well as fed. He took great pains to acquaint himself with the circumstances of his neighbours, that the modesty of sufferers might not prevent their relief. But the money best Wood says, that Bishop Barns was a constant favourer of puritanism. -Athenæ Oxon. vol. i. p. 607. |