HINTS ON SEARCHING THE SCRIPTURES. BY THE REV. C. W. LLOYD, M.A. Assistant Minister of St. Peter's, Vere Street, London. THERE are very few in the world, we should imagine, who would deliver it as their sober judgment, that man stands in no need of a revelation. The light which we possess by nature is neither full nor clear, nay, it is far too feeble, as must be acknowledged by those who think at all, to satisfy the mind, and to lead it unto truth. Such was the sorrowful conclusion to which many of the heathen moralists came, after all their labours to discover truth by the light they enjoyed. They found themselves inhabitants of a world full of evil and of sorrow for what purpose they were placed there, they could not tell-whither they were going, they knew not -the future was a dark uncertainty, with no light to gild the prospect; and it was a darkness which filled their minds, as they looked into it, with doubt and dismay. If the need, therefore, of a revelation be admitted, the duty of studying that revelation when given must be admitted likewise. But the Christian is not allowed to arrive at this conclusion by the exercise of his reasoning faculties alone. In that revelation, the necessity of which he deeply feels, which he loves, and in which he glories, he finds it a positive injunction that it should be searched : "Search the Scriptures," says our Lord-a command of universal application, equally binding upon Jews and Gentiles-" for in them is eternal life; and they are they which testify of me." With him, therefore, the duty of searching the Scriptures is a pressing and momentous duty. But, with all our convictions of the necessity of this exercise, alas! how few comparatively are there who act upon their convictions with the multitude of professing Christians the Bible is a neglected book, its wells of salvation an untasted stream. But it is not of these of whom we purpose now particularly to speak, but of another and more hopeful class. If there be one complaint more general than another, amongst those of whom we might hope favourably as to the sincerity of their religious profession, it relates to the little benefit which has resulted to them from the long and continued practice they have followed of reading the Scriptures. The Bible is described as a "light unto our feet, and a lamp unto our paths;" but they, notwithstanding, "walk in darkness, and have no light:"--the Bible contains the great remedy for human misery, but little have they experienced its virtues; for they are harassed by doubt and distracting care, even as those who have never sought an interest in the hopes which it unfolds; unholy tempers prevail; pride and a worldly spirit are for the most part unchecked; in fact, they find themselves, to their sorrow, but little influenced by the spirit of Christianity, but little benefited by a knowledge of the salvation which it declares. Now, if it be thus in any individual case, it is certain that the fault rests no where but in the person himself; this unfruitfulness of his is not to be attributed to any deficiency in the word of God, nor to any unwillingness on the part of God to render effectual his word in the sanctification of the heart. May it not be ascribed to one or other of the causes which we are about to mention?

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1. To a want of uniform diligence in the work of readng the Bible. Now we all know, for it is a truth which

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has been impressed upon us from childhood, that in whatever worldly undertaking we be engaged, it is necessary for the success of that undertaking, that it be pursued with constancy and diligence: the truth of this principle we allow; for the disastrous effects of a contrary course are soon found in the decay of worldly prosperity, terminating not unfrequently in poverty and actual want. It is from a desire to avoid this state-impelled, moreover, by the charms of successful enterprise, by a longing after the conveniences, and not least, the importance which worldly wealth affordsthat men are prompted to devote all their time, their strength of body, and energy of mind, to the accomplishment of, to them, so desirable an end. And, alas! in this respect how the worldly man shames the Christian-the Christian, in his enterprise so far nobler, in his hopes so far higher, the end for which he labours no "corruptible crown," "but an incorruptible-the end of his faith, even the salvation of his soul." service which Christ demands of his followers is no easy, though it be a delightful service; it requires selfdenial, energy, and determination, even as these qualities are deemed essential by the worldly man in his pursuit of temporal good. To "search the Scriptures" is a part of our service as Christians; and the original word which is rendered search, denotes diligence, patient investigation, determination in our inquiry; and it is to the absence of the spirit which gives these, that, we say again, is to be attributed much of our unprofitableness, much of the darkness and indistinctness of our religious views, over which we have to deplore. It is impossible to lay down any general rules for the reading of the Scriptures-the rule must vary with the different dispositions and pursuits of the different readers; but this we are bold and decided in affirming, that when we give ourselves to the study of the Bible, whether it be with the intention of reading it historically or doctrinally, it must have our heart, it must have our attention; the words of the book, as is often the case, must not be surveyed only by the eye, while the sense of the passage remains undiscovered or unheeded, while the heart is engaged far away in other pursuits more suitable to its taste. We affirm, likewise, that the Scriptures must be read with regularity: they must not, for instance, be taken up one day and read, and then laid aside for a week or more, till the inclination returns to open their pages. No; this is not the diligence which must be carried into our investigation of Scripture: we want the diligence which men give to the attainment of scientific objects, or to matters, of whatever kind they be, of intellectual pursuit; we want a careful weighing of each passage as we read it; an inquiry into the truth which it contains, as necessary for our guidance; an examination of difficulties as they occur; a comparing of Scripture with Scripture. Thus alone we shall become mighty therein; thus alone have strength and skill to use with effect the sword of the Spirit; thus alone will our exertions receive a blessing, and we become better men and better Christians.

2. Again; is there not with some of us a want of sincerity in our study of the Scriptures. By this we mean, an honest and firm determination to abide by the instructions they deliver, to harbour no secret reserve for any one sin we find condemned there; but to submit all our

opinions and our whole conduct to be tried by the rules they contain. There is a species of insincerity, if we might use so harsh a term, which is very common, and observed in those who are in the habit of forming their religious opinions, and then endeavouring to bring Scripture in support of them; instead of first applying at the source itself of truth, and making that the standard from which to shape their views. We note this fault prevalent chiefly among those who have been newly awakened to a perception of religious truth. They are apt, from having been perhaps the strongest adversaries, to adopt unhesitatingly the religious views of those who have been through grace the means of their conversion: they conclude too hastily that these, their teachers, must be right; that those who differ from them must be wrong: thus they adopt, without thought, the interpretations of others; they go to Scripture with a strong bias on their minds; they pay almost exclusive attention to those parts which seem to favour their own views, to the neglect of those portions which seem to oppose them; in fact, they are slaves to the opinions of those in whom they confide; they reserve not to themselves the right of private judgment, nor the power they possess of comparing Scripture with Scripture, and of applying all they hear to the touchstone of the word of God. To these how necessary does the Saviour's injunction appear, "Search the Scriptures;" attach not yourselves to any party in religion; believe what the Scriptures affirm; receive what they declare, and that alone.

3. Let us inquire, further, if there is not a want of faith to accompany our study of the Scriptures? that is, a practical belief that all Scripture is given by inspiration of God. This faith was a quality the Israelites wanted. "The word preached by Moses did not profit them, not being mixed with faith in them that heard it." This faith will enable us to perceive and understand, and always consider, that when we take up the Scriptures to read, and meditate thereon, then God is speaking to us individually; he is teaching us his will; he is holding converse with us, as certainly as in the days of old he spake to Abraham, to Moses, to Joshua, Samuel, and all the prophets; and we shall be enabled to believe that what God has said will surely come to pass, what he has promised, he will surely keep and perform."

4. But there is one more necessary attendant upon our searching the Scriptures, which remains yet to be noticed, and the absence of which will render all exertion fruitless, and that is prayer. Diligence, sincerity, faith, are the product of prayer; and so prayer may be considered the most important requisite of all; it is the only means by which we may arrive at any profitable understanding of the word of God. The highest saint and the weakest believer stand equally in need of prayer: Open thou mine eyes," says the Psalmist, "that I may behold wondrous things out of thy law." "Give me understanding, that I may learn thy precepts." "Oh teach me thy statutes." We may see, therefore, from his example, the need in which we stand continually of prayer-prayer for the direction and teaching of the Holy Spirit, the only infallible interpreter in things divine: and we may be assured, if we be instant therein, "we shall never continue," as has been observed, "under the influence of any de

structive error, or in ignorance of any fundamental truth which the Scriptures reveal." Let us be convinced, therefore, of the absolute necessity of prayerprayer, not only for the Spirit's teaching generally, but for his teaching in that particular part which may form the portion of our daily meditation. Indeed, we little know the progress we should make in scriptural knowledge if this were our constant habit; how we should advance in piety, in heavenly-mindedness; how happy then would each day become; how would the mind then advert to the season of prayer and meditation on the word of God, as to a time of refreshment, of tranquillity and joy; prayer would unlock the meaning of Scripture, and Scripture afford abundant matter for our prayers.

Let us search the Scriptures according to this method; it will amply repay us for all our trouble; it will impart a sweetness to every employment, and diffuse somewhat of heaven over all our actions. And if it be our constant habit to abide by these few rules laid down; if we read the Scriptures with diligence, with sincerity, with faith, and with prayer, of the happy results that will follow there cannot be the slightest doubt. Then we shall not have to complain of the little advance we make in piety, of sin still unsubdued in our hearts, of coldness and languor of the affections, of our being under the dominion of pride, of unholy passion of whatever kind it be. No; we should "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ;" we should pass through our pilgrimage, sorrowful sometimes, yet alway rejoicing; in the cloud and in the storm at intervals, but with the rainbow of hope ever shining in our view, to tell us the tempest is ceasing, and will, ere long, be succeeded by an unbroken calm. We should enjoy the blessed assurance of an arrival ere long in those happy abodes where dwells the Omnipotent, before whose throne the elders cast their crowns, and hymn their hallelujahs with unceasing praise, with voices never tiring, with affections never ceasing-there to join their triumph, to comprehend better than we do now "the unsearchable riches of Christ," and to see fully the importance of having given heed to his injunction: "Search the Scriptures: for in them is eternal life; and they are they that testify of me."

Biography.

THE LIFE OF THE REV. BERNARD GILPIN.

MERE names are worthless things; but when they describe qualities, which really adorned the individual on whom those names are bestowed, they become honourable titles. The subject of this memoir obtained the titles of the "Apostle of the North," and the "Father of the Poor:" how abundantly he deserved them, the facts of his history will shew.

Bernard Gilpin was born in the year 1517; he was the youngest son of Edwin Gilpin, of an ancient and honourable family in Westmoreland. His early youth was passed at a grammar-school, where he exhibited much talent and industry. Hence he was removed by his parents to Oxford; and, at the age of sixteen, was entered on the foundation at Queen's college, in that University. He was led to direct his attention particularly to the writings of Erasmus, who, at this time, was notorious for his bold exposure of popish errors and priestly usurpation.

At this early period of his career, Mr. Gilpin gave evidence of the independence of his mind, by examining the arguments of Erasmus for himself; an inquiry which ended in his great admiration of that writer, and his ultimate adoption, in their fullest extent, of Protestant principles. He applied himself principally to the study of divinity, read the Scriptures with great delight, and gained a thorough acquaintance with the Greek and Hebrew languages; in which he was much assisted by Mr. Neal, a fellow of New College, and afterwards professor of Hebrew at Oxford.

He was soon much noticed by the leading men of his college as a young man of much ability and great promise; and, after taking the degree of M.A., was elected fellow of his college. Mr. Gilpin had been bred up in the Romish faith, and to this period continued steady to it: in defence of it, while he resided at Oxford, he held a disputation against Bishop Hooper; but soon after King Edward had ascended the throne, Peter Martyr having come to Oxford, and having read some divinity lectures there, Gilpin was induced to encounter him in argument; but soon found the arguments of his opponent too strong for him; he generously confessed that he could not stand his ground, and resolved to dispute no more until he had gained sufficient materials with which to skirmish. Peter Martyr was much struck with this ingenuousness in Gilpin, and used to say, that he was not much troubled for Weston, Morgan, and Chedsey (Gilpin's fellow-disputants), and the rest of those hot-headed zealots; but "as for that Gilpin," said he, "I am very much moved concerning him; for he doeth and speaketh all things with an upright heart. The rest seem to me to be men who regard their bellies most of all, and, being inconstant, are carried away with every blast of ambition and covetousness. Gilpin, resting firmly upon gravity of manners, and the testimony of a most laudable life, seemeth to honour with his own goodness the cause which he undertaketh." He sincerely prayed that Gilpin might

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come to the knowledge of the truth;" and the prayer was heard for his heart was gradually brought nearer and nearer to the full perception of Protestant truth.

Having taken holy orders, he remained a resident at Oxford until the thirty-fifth year of his age: about which time he was prevailed on by his friends to accept the living of Norton, in the diocese of Durham, contrary to his own will; for he wished not to be involved in the cure of souls while his mind remained in that undecided state. Before he went to reside, he was appointed to preach before the king, who was then at Greenwich. "The reigning vice of that age,' as its historians inform us, 66 was avarice, or, more properly, rapine. Accordingly, Mr. Gilpin made the avarice of the times the subject of his sermon before the king; resolving, with an honest freedom, to censure corruption in whatever rank of men he observed it. He therefore very pointedly and faithfully addressed the clergy, the king, and the magistrates, on this subject." This sermon, uncompromising as it was, was highly approved of; and Secretary Cecil, afterwards Lord Burleigh, obtained for him the king's license to become a general preacher during his majesty's life.

To procure a license of this kind was then by no means an easy thing: to none but men of tried ability and excellence were they granted. Not more than twenty-three clergy throughout the whole kingdom obtained" the general license" during the king's reign; among these were Jewel, Grindal, and Coverdale. Mr. Gilpin's mind, however, remained uneasy; and in this state he applied to Cuthbert Tonstal, bishop of Durham, who was his uncle, and well disposed towards him. The bishop, who was no bigot, and who felt well pleased with the conscientious uneasiness of his nephew, advised him to do nothing until he had

arrived at a settled state of religious sentiment: he urged him, therefore, to entrust the interests of his parish to some competent person, and pass one or two years in Germany, France, and Holland; in which countries he would have an opportunity of meeting and conversing with the most distinguished advocates of both views of the question which disturbed his mind. Mr. Gilpin resolved to go, but not until he had resigned his living after doing this he embarked for Holland, and proceeded immediately to Malines to visit his brother, who was studying there. The object of this visit was probably a religious one: his brother was a papist at that time; but he soon proved a most earnest champion of the reformation, as was evinced by his taking the pains to translate from Dutch into English a satirical treatise against popery, called "the Bec-hive of the Romish Church." From this place he went to Louvain, where he took up his abode for some time, and for which he always expressed a great affection. It was a place that afforded the very best opportunities for pursuing his objects, being full of divinity students and eminent theologians on both sides of the question.

About this time, when his mind was gaining increased light on the doctrines of the reformers, a proposal reached him from Bishop Tonstal (through his brother George, at Malines) to accept a valuable benefice that had just become vacant. The bishop hoped that he might, by this time, have got the better of his religious difficulties: he had done so, but in a direction that placed him much farther off than before from the possibility of holding preferment on the principles on which alone his uncle could bestow it. He declined the offer therefore, and wrote the following letter to the bishop:

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My very honourable good lord, and most worthy ever to be honoured by me,-I thought it not fitting to conceal from your lordship that my brother hath written to me of late, that, setting all excuse aside, I should give him a meeting at Malines, because he had something to say unto me touching very necessary affairs, which could not be despatched by letters. When we were met, I understood that his business with me was nothing else but to try me if I could take upon me a living, while I myself, in the meantime, should remain a student in the University. But had I known beforehand that this was the cause of my journey, I should not have thought it necessary to interrupt my studies with going to Malines. For now, I confess, I have discussed it with all the learnedbut especially with the holy prophets-and with the most ancient and most godly writers since the time of our Saviour; so that I am fully resolved, so long as I live, never to burden my conscience in this case, nor to keep a living in mine own charge with condition to live from it. He answered, that your lordship had written unto him, that you would gladly confer a living upon me, and that your lordship and mine other friends, whereof himself was one, judged me too scrupulous in conscience in this case. Whereunto I answered, if I be somewhat too scrupulous (as I think I am not), yet it is a matter of that nature, that I had rather be a little too strict than to give my conscience too much scope therein. Forasmuch as I am once persuaded that I shall not offend God in refusing such a living as I cannot be resident upon, so long as I do not censure evil of other men, as I hope I never shall; yea, I pray daily for all those who have the care of souls, that they may be able to give an account unto God of the charge committed unto them, as may be most for the glory of God and the edification of his Church.

"He told me also, that your lordship would not confer any charge upon me but such a one as should be served as well, or perhaps better, in my absence than if I were there myself. Whereunto I answered, that I doubted not but there might be in England a great

number of men far more able than myself to take the care upon them; and therefore I wish that they may retain both the place and the benefit, and feed both the bodies and the souls, as I suppose all good pastors bound in conscience to do. But for mine own part, I cannot in conscience reap benefit from that place wherein another man bestoweth his endeavours. For though any other should teach and preach for me as constantly and industriously as ever St. Augustine did, yet cannot I think myself discharged by another man's pains-taking. But if yet I should be persuaded thus to offer violence to my conscience, upon condition to remain here or in any other university, my disquiet of conscience would never permit me to profit in my study.

"At the present, I praise God I have obtained a comfortable privacy in my studies, near to a monastery of Minorite friars; so that I have opportunity to make use of an excellent library of theirs as often as I will. I frequent the company of the best scholars; nor was I ever more desirous to learn. Hereupon, being given to understand by my brother George, that your lordship had some thoughts of bestowing a living upon me, which thing might interrupt the course of my studies, I emboldened myself (upon the experience which I have had of your lordship's love towards me) to unlock the closet of my thoughts unto your goodness freely, humbly beseeching that your lordship will be pleased to permit me to live free from a pastoral charge, that I may the more quietly apply to my studies. And, forasmuch as I understand that your lordship is solicitous how I should be provided for, if God should call your lordship (who are now well in years) out of this world, I beseech you that the thought thereof may no more disturb you. For if I shall be brought low in means, I doubt not but in a short time to be able to obtain some lecture either in this university or elsewhere, where I shall not lose my time: a course which is much more pleasing unto me, than if I should take upon me a pastoral charge. I beseech Christ preserve your lordship. From Louvain, the 22d November, 1554."

After two years' residence in Flanders, Mr. Gilpin went to Paris to superintend the printing of the Bishop of Durham's book. He met, at Paris, his former acquaintance, Mr. Neal, of New College, whose attachment to the popish system was now much increased. He held a conversation with Neal on many subjects connected with that creed, and particularly on idolworship, with reference to which Neal attempted to draw many of those refined distinctions which the Romanists of the present day affect to make, saying, "that the images of the saints were not idols, and consequently that the worshipping of their images was no idolatry." Gilpin argued that the words of the commandment were express,-" Thou shalt not bow down unto them." "Church ordinances must not be altered without mature deliberation," said the other. "It is not in our power to alter Church ordinances," replied Gilpin; "but as this cannot be done, it remaineth that I especially endeavour to change myself, and to draw near to the sincere worship of God as he shall enable me."

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After three years passed abroad, being fully satisfied of the evil tendency of popery, and of the scriptural necessity of the general doctrines of the reformation, he returned to England, where, after a kind reception from his uncle, the bishop of Durham, he was presented by him to the archdeaconry of Durham, to which the rectory of Easington was annexed. immediately proceeded to his parish, where, notwithstanding the persecution which was then at its height, he freely reproved the vices and corruptions of the times. This greatly angered the ecclesiastics in that part of the country. They gave out "that he was an enemy to the Church, a scandaliser of the clergy, a preacher of damnable doctrines, and that religion must

suffer from the heresies he was daily broaching." He alludes to those calumnies in a letter to his brother: "After I entered upon the parsonage of Easington," he writes, "and began to preach, I soon procured me many mighty and grievous adversaries, for that I preached against pluralities and non-residence. Some said, all that preached that doctrine became heretics soon after; others found great fault, for that I preached repentance and salvation by Christ, and did not make whole sermons, as they did, about transubstantiation, purgatory, holy water, images, prayers to saints, and such like."

A charge of thirteen articles was drawn up against him, and presented to the bishop, a priest named Dunstal being the principal mover in this proceeding; but the bishop so managed the matter as to protect his nephew from the consequences which the malice of his accusers would have brought upon him; and he soon presented Mr. Gilpin to the rectory of Houghton-leSpring. His retirement and inoffensive life did not shield him from the malice of the clergy, on whom his diligent and exemplary life acted as a continual rebuke: they therefore accused him a second time to the bishop, but again in vain. Enraged at their failure, they drew up against him thirty-two articles in the most violent form, and laid them before Dr. Bonner, bishop of London. The malicious spirit of this inquisitorial bigot responded to their appeal: he gave orders for the immediate apprehension of Gilpin, that he might be brought to the stake. His friends warned him of the impending danger, but he refused to fly from it: he called up a trusty servant, and said to him, "At length they have prevailed against me: I am accused to the Bishop of London, from whom there will be no escaping. God forgive their malice, and grant me strength to undergo the trial. Provide me a long garment, that I may go decently to the stake; and do so without delay, for I know not how soon I may have occasion for it." The garment was provided, and put on every day until the bishop's officers apprehended him. On his way to London he broke his leg: this protracted his arrival until the news of the death of Queen Mary freed him from all further apprehensions. He was set at liberty, and returned to Houghton, where he was received by his parishioners with the utmost joy.

The popish bishops being deprived, Mr. Gilpin was recommended to the queen as a proper person to fill one of the vacant sees: he was accordingly nominated to the see of Carlisle; an honour, however, which he declined accepting; but promised, at the time when he sent his refusal, to discharge the duties of his present inferior employment to the utmost of his power. Some attributed his refusal of the bishopric to a disaffection towards episcopacy; but this imputation was groundless. He was not bigoted to that or any other form of Church order; but his verdict seems decidedly to have been in favour of the episcopal, as he shewed when the dissenters endeavoured to draw him to their party.

The provostship of Queen's College, Oxford, was soon after offered to him. Queen Elizabeth, on her accession, had procured one Dr. Francis, a Protestant physician, to be chosen provost. The fellows, who were attached to popery, received him very unwillingly. Soon after his appointment, therefore, finding his situation uneasy, he resolved to resign it: it was then offered to Gilpin. But much as he loved the university, and that college in particular, he declined the proposal, that he might devote himself to pastoral duties. Mr. Gilpin felt much for the ignorance that then almost universally prevailed. Of this ignorance the universities were, at that time, the head-quarters: they were in the hands of superstitious zealots, whose efforts were directed to the maintenance of absurdities, and to exclude all profitable learning. Mr. Gilpin determined, therefore, to build and endow a grammar

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school, a scheme which his economy soon enabled him to complete. He procured able masters for his school from Oxford, and gave to it, besides, his own personal superintendence. It flourished as soon as it was opened he spared no pains to give it success, encouraging the most studious boys by special marks of favour, and frequently giving them private instruction. He omitted no opportunity of filling his school. he met a poor boy on the road, he would instantly question him to discover what he knew; and if the lad pleased him, he would provide for his education. Several were sent from this school to the universities, and maintained there solely at Mr. Gilpin's expense; and so affectionate an interest did he take in their welfare, that he often corresponded with their college tutors on subjects connected with their academical

success.

Mr. Gilpin was a most conscientious pastor of his own parish, laying himself out to promote the spiritual and bodily welfare of its inhabitants to the utmost of his power: but his zeal was not confined within parochial limits. There were many parishes in the north grievously neglected, and these he visited every year, travelling through Northumberland, Yorkshire, Cheshire, Westmoreland, and Cumberland, staying in each place two or three days, reproving and exhorting with all earnestness and affection. He generally chose the Christmas holydays for his journey,-a circumstance the more remarkable, as it shews the peculiar disinterestedness of his character; for his way lay through a wild and almost savage district, called Readsdale and Tinedale, the most barbarous of all barbarous places in the north at that time, inhabited by a kind of desperate banditti, who lived by theft. Here Mr. Gilpin passed a part of every year, endued with the same confidence, and relying on the same protection, as David, who knew that the God who had delivered him out of the paw of the lion and the bear, would rescue him, while he was fighting the Lord's battles, out of the hand of the formidable Philistine.

When Mr. Gilpin was, on one occasion, setting out on this expedition, he was summoned by Dr. Barns, then bishop of Durham, to preach a visitation-sermon the next Sunday. He entreated the bishop to excuse him, as he must keep the engagement he had made. On returning from his journey, he found that he had been suspended, the bishop having been urged to this step by some spiteful advisers. He was shortly after ordered to meet the bishop at Chester-le-Street, a town in that diocese; and on arriving there, the bishop directed him to preach before himself and the assembled clergy. He was very reluctant, but at last yielded to the bishop's injunction. Before concluding his sermon, he turned to the bishop, and thus addressed him ::

"My discourse now, reverend father, must be directed to you. God hath exalted you to be bishop of this diocese, and requireth an account of your government thereof. A reformation of all those matters which are amiss in this Church, is expected at your hands. And now, lest perhaps, while it is apparent that so many enormities are committed every where, your lordship should make answer, that you had no notice of them given you, and that these things never came to your knowledge, behold I bring these things to your knowledge this day. Say not, then, that these crimes have been committed by the fault of others without your knowledge; for whatever either yourself shall do in person, or suffer through your connivance to be done by others, is wholly your own. Therefore, in the presence of God, his angels, and men, I 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 unto you this day."

His friends trembled for the consequences of this bold address; but Gilpin felt no alarm. He knew before he uttered it, that "if he yet pleased men, he should not be the servant of Christ;" and now he placed his trust in Him, who "keepeth the bones" of his servants, 66 so that not one of them is broken." And the event justified his tranquillity. When Gilpin, after dinner, approached the bishop to take leave of him, "Sir," said the bishop, "I propose to wait upon you home myself." He did so; and when he found himself in Mr. Gilpin's parlour, he seized his hand, and eagerly said, "Father Gilpin, I acknowledge that you are fitter to be bishop of Durham than I am to be parson of this church of yours. Forgive my past injuries, father. I know you have enemies; but while I live bishop of Durham, be sure none of them shall cause you any farther trouble."

Mr. Gilpin's hospitality was munificent and unbounded: the instances of it upon record are many and striking. He was so generous, that he became the admiration of the whole country. Every fortnight he spent in his family forty bushels of corn, twenty bushels of malt, a whole ox, and many other provisions. Every Thursday in the year a large quantity of meat was dressed for the poor; and they received, every day, whatever quantity of broth they wanted. Each Sunday, from Michaelmas to Easter, he made a kind of public day, on which he received his parishioners and their families. The liberality of his house was witnessed and partaken of by Lord Burleigh on his return from Scotland, whither he had gone on some business, as the treasurer of Queen Elizabeth. He was much delighted with the orderly management of Mr. Gilpin's large household; and so nobly were he and his retinue entertained there, that he said on departing, and often afterwards, that "he could not have expected more hospitality at Lambeth."

The last important act of Mr. Gilpin's life was to gain a charter for his school. This he accomplished after he had drawn up for it a body of wise statutes, and annexed to it a better endowment. But though he continued to the last active in doing good, he was destined to suffer much evil, being assailed with calumny, ingratitude, and various kinds of ill-usage. All this pressed heavily upon one who was already sinking under a weight of years; he might utterly have fainted, but for the support of his Christian principles. His advanced age received a great shock from an accident that befel him. As he was walking in the market-place of Durham, an ox ran at him, and threw him down with such violence, that though he got abroad again after his confinement, yet the bruises he received inflicted an injury upon his frame from which he never entirely recovered. In Feb. 1583, being sensible from his weakness that his end was near, he collected around his bedside his friends, servants, and scholars-gave to each, according to their circumstances, much solemn and affectionate advice-and assured them that no hope, except that which is "full of immortality," can bring a man peace at the last." He died on the 4th of March, 1583, in the sixty-sixth year of his age, and was interred in his church of Houghton-le-Spring. "From Christianity, Protestantism, and truth"-from apostolical zeal, too, and boundless benevolence, "his name is inseparable."

D.