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the former periods. Perhaps we are neither of us willing to start more game than can be fairly run down. For ourselves, we are amply content with the challenge courteous for a future day in other fields; and shall now return to ground already trodden, to look for something there that may recompense the reader, after the dry and tedious labours through which it has been necessary to conduct him. In other words, we shall dedicate our remaining space to the large residue of Mr. Brook's 1st vol. with the whole of the 2d and 3d, containing the Biographical Memoirs. From these we shall extract a few such circumstances and traits of character, as we think may be attended with interest; and shall endeavour to draw some general view of the Puritan character, as resulting from the whole.

It is to be borne in mind that the history of every individual person contained in these volumes is professedly the history of a suffering, and, as it is alleged, oppressed and persecuted character. Their first conversion, and gradual acquisition of" wisdom and knowledge" confor mable to their new views; their resistance to the established order of things; and their consequent " ap. prehension by pursuivants," with their numerous and expensive journies; their examination before bishops and councils, with the subsequent sentence (when any took place) of suspension, deprivation, imprisonment, banishment, or dismission to preach the Gospel in the most barbarous parts of Stafford. shire, Shropshire, Lancashire, &c. (vol. i. p. 322.); their measures of defence or retaliation, as opportunity might offer; together with their more laudable labours amongst their respective flocks, or in their studies; and finally, where it was to be obtained, the account of their last moments and dying testimonies to their favourite opinions; make up the bulk of these memoirs,

and will afford us little opportu nity for variety in our extracts beyond the heads here enumerated.

In the first volume, containing mostly the Puritans of Queen Elizabeth's reign, a motley group, we were much interested by the conver sion of Bale, with which the Memoirs open, and that of honest and apostolical Bernard Gilpin, The former, as being the most picturesque, we here give. It is front his own pen.

"I wandered," says he, “in utter ignorance, and blindness of mind both there (at Norwich) and at Cambridge, having no tutor or patron; till, the word of God shining forth, the churches began to return to the pure fountain of true divinity. In which bright rising of the New Jerusalem being not called by any monk, or priest, but seriously stirred up by the illustrious the lord Wentworth, as by that centurion, who declared Christ to be the Son of God, I presently saw and acknowledged my the Divine goodness, I was removed from own deformity; and immediately through fertile valley of the Gospel, where a barren mountain, to the flowery and found all things built, not on the sand, but on a solid rock. Hence I made haste to deface the mark of wicked antichrist, and entirely threw off his yoke from me, that I might be a partaker of the lot and liberty of the sons of God. And that I might never more

serve so execrable a beast, I took to

wife the faithful Dorothy." p. 101.

This gentleman, after his conversion, accepted, and resided upon, the bishopric of Ossory, in Ireland, and positively refused to be consecrated but according to the English Book of Common Prayer. Unfortunately, however, driven to Geneva by the persecutions of Queen Mary, he returned, like most of his friends, in a different mind. His bishopric "went a begging ;" the church, he had now discovered, only had begun to be ruled by the government of bishops about 607, A. D., through the invention of the monks;" and he contented himself with a prebend of Canterbury.

where he employed himself in composing strong invectives against Popery, and writing "comedies of Christ's Baptism and Temptations." A comedy of Christ at twelve years old; a comedy of the Raising of Lazarus; a comedy of the High Priests' Council; a comedy of Simon the Leper; a comedy of the Lord's Supper, and the Washing of the Disciples' Feet; two comedies (or rather tragedies) of Christ's Passion; two comedies of Christ's Burial and Resurrection, &c. From these, and the titles of nearly sixty other Protestant works, it is easily gathered that he was a mau of great wit: and if we consider his last change of opinion, of lamentably short memory!

Of that truly reverend Father, Bernard Gilpin, we should be much more willing to deprive our author, who boldly challenges him for "a thorough Puritan in principle, and a most conscientious Nonconformist in practice, but against separation." He was a man, indeed, whom any party might be proud to claim. Let us be content, and share him, if we must, with our dissenting brethren. We will allow him his scruples (he, too, was a travelled divine), if they will follow him in his abhorrence of separation. And in Mr. Brook's own account we will contrast his situation under persecution;-from the Papists, as a Protestant, and from the conforming prelates, as a Nonconformist. In the former case, when he had manfully abode the storm of Queen Mary, at his post, and had at length received the fatal summons from burning Bonner,

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"laying his hand on the shoulders of a favourite domestic, he said, 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 give me 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 be, how soon I may have occasion for it.' As soon as he was apprehended, he set out for Loudon, in expectation of the fire and faggot. But on his journey to the metropolis, we which unavoidably detained him some are informed that he broke his leg, time on the road. The persons conducting him took occasion from this disaster maliciously to retort upon him a fre quent 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 so it soon appeared in the strictest that he had no doubt of it. And, indeed, sense; for before he was able to tra vel, Queen Mary died, and he was set of the hands of his enemies.” pp. 253, at liberty. Thus he again escaped out

254.

Now for the persecution of the conforming prelates.

"The excellent Bishop Pilkington, who succeeded Tonstal, at Durham, connived at his non-conformity; and excused him from subscription, the use the ceremonies. But the Bishop could of the habits, and a strict observance of the controversy about the habits, about screen him only for a season. For upon 1566, he was deprived for non-confor mity; but it is ex remely probable he did not long continue under the ecclesiasti cal censure. The year after he was offered and nominated to the bishopric of Carlisle, he was offered the provostship declined also. His heart was set on of Queen's College, Oxford; but this he preferment.” p. 255. ministerial usefulness, not ecclesiastical

The anecdotes of this great and good man are too well known, particularly through the medium of his interesting life, written by his worthy descendant, to warrant any further extract from this memoir.

Of the same order of Nonconformists appears to have been the travels in Germany, during the venerable Miles Coverdale. To his reign of Queen Mary, are we indebted for his refusal of the bishopric of Exeter, on his return, which he had occupied previous to his departure. He, however, assisted in the consecration of

Archbishop Parker, wearing only a plain black gown, and was no separatist; though it is impossible to lament sufficiently those scruples which forbad him in lawn sleeves to resume himself the same functions, as a Protestant bishop, which he had exercised in them before under King Edward VI., when,

"like a true primitive bishop, he was a constant preacher, and much given to hospitality. He was sober and temperate in all things, holy and blameless, friendly to good men, liberal to the poor, courteous to all, void of pride, clothed with humility, abhorring covetousness and every scene of vice. His house was a little church, in which was exercised all virtue and godliness. He suffered no one to abide under his roof who could not give some satisfactory account of his faith and hope, and whose life did not correspond with his profession. He was not, however, without his enemies. Because he was a constant and faithful preacher of the Gospel, an

avowed enemy to all superstition and Popery, and a most upright and worthy

:

man, his adversaries sought to have him disgraced sometimes by secret backbiting; sometimes by open raillery; and sometimes by false accusation. Indeed, their malice is said to have been carried to so great a length, that they endea voured at last to poison him; but through the good providence of God, their snares were broken, and he was delivered out of their hands." p. 124,

We are sorry to find this venerable father in not the best of company. The next memoir, we think disrespectfully enough, relates the history of a nonconforming dog. A certain divine, by name Turner, who had begun preaching the Gospel without or dination-but " a most learned and pious Nonconformist, an avowed enemy to all the abominations of Popery, and zealous promoter of the Reformation," and who had discovered his contempt of the clerical garments by enjoining a common adulterer to do penance in a priest's square cap-had contrived to convey this same contempt into the mind of

a most

a "very sagacious dog." Upon' this,

«having invited a bishop to dine with him, he was desirous to put a joke upon his lordship. Therefore, while they were at dinner, he called his dog, and told him that the bishop perspired very much. The dog then immediately flew upon his lordship, snatched off his cornered cap, and ran with it to his master." p. 131.

If this bishop was Bishop Aylmer, perhaps there was more of meaning than met the ear in an expression of his, formerly alluded to, that "he was hated by the Puritans worse than a dog." As to Dean Turner (for, notwithstanding all his persecutions for nonconformity, he was Dean of Wells*), we must leave Mr. Brook to settle a controversy that seems to have arisen about his rudeness of character. "That this celebrated divine,” Mr. Brook informs us, "was opposed to the episcopacy and ceremonies of the church, was never doubted; but that he was a disturber of the peace, was never proved!" Ibid.

The next life, with many others in the course of the work, contains one of those logomachies or free conferences usual in those times, but which, with Mr. Brook, we consider only as a kind of "religious duel between two hostile parties, which can no more decide the equity of any cause, than an appeal to the sword or pistol, and ought to be as much discountenanced amongst all denominations of Christians." (Vol. III. p. 430.)-There is still this further objection to the relation of them, that it must be for the most part wholly unfair, as being given under a bias to one side or the other. It makes all the difference who paints the picture. The painter puts the lion under the man: perhaps the lion,

* Besides being also "a most skilful physician," complex titles of his books; e. g. A Pre," which may account for the servative, or Triacle against the Poison of Pelagius,

if a painter too, would have reversed the attitude. The following specimen, however, we will select from the life here mentioned of R. Hawkins, as an edifying model for religious disputation. Dramamatis Personæ:-Hawkins, White*, Smith, Nixon, Rowland, &c. who, it appears, had all come fresh from a short imprisonment in the Compter, on one side; and Bishop Grindal, Dean Goodman, Archideacon Watts, the lord mayor, &c. on the other.

"The Bishop charged them with absenting themselves from the parish churches, and with setting up separate assemblies for prayer, preaching, and administering the sacraments. He told them, that by these proceedings they condemned the Church of England, which was well reformed according to the word of God, and those martyrs, who shed their blood for it. To this charge Mr. Hawkins replied, in the name of the others, as follows; and would have said more, but was interrupted.

"Hawkins. We condemn them not. We only stand to the truth of God's word.

"Bishop. Have you not the Gospel freely preached, and the sacraments duly ministered, and good order preserved; though we differ from other churches in different ceremonies, which the prince has the power to command for the sake of order? What say you, Smith, as you seem the ancientest?

"Smith. Indeed, my lord, we thank God for reformation; and that is the thing we desire according to God's word.

"White. I beseech you, let me an

swer.

"Bishop. Nay, White, hold your peace. You shall be heard anon.

This gentleman was examined, it seems, again before the Lord Chief Justice, &c.; and on his being introduced, the following specimen of the dignity of the bench in those curious times take place :

"L. C. J. Who is this?

"Nixon. I beseech you let me answer a word or two.

Bishop. Nixon, you are a busy fellow. I know your words. You are full of talk. I know from whence you

came.

"Hawkins. I would be glad to an

swer.

"Bishop. Smith, you shall answer. "Smith. So long, indeed, as we might have the word freely preached, and the sacraments administered with out the use of idolatrous gear, we never assembled in private houses. But when all our preachers, who could not subscribe to your apparel and your laws, were displaced; so that we could not hear any of them in the church, for the space of seven or eight weeks, except Father Coverdale, who at length durst not make known to us where he preached; and then we were troubled in your courts, from day to day, for not coming to our parish churches; we considered among ourselves what we should do. We remembered, that there was a congregation of us in this city, in the days of Queen Mary; and a congregation at Geneva, which used a book and order of preaching, ministering the sacraments and discipline most agreeable to the word of God. This book is allowed by the godly and learned Mr. Calvin, and the other preachers at Geneva, which book and order we hold. And if you can, by the word of God, reprove this book or any thing that we hold, we will yield to you, and do penance at Paul's cross; but if not, we will, by the grace of God, stand to it.

"Bishop. This is no answer.

"Smith. Would you have me go back from better to worse? I would as soon go to mass as to some churches, and particularly to my own parish church; for the minister is a very Papist.

"Dean. He counteth the service and reformation in the days of King Edward, as evil as the mass.

"Bishop. Because he knoweth one that is evil, he findeth fault with all.. You may go to other places.

"White. If it were tried, there would be found a great company of Papists in this city whom you allow to be mini

"White. White, if it please your sters, and thrust out the godly. honour.

"Bishop. Can you accuse any of

"Nixon. Yes; I can accuse one of

"L. C. J. White? as black as the them of false doctrine? devil! "White. Not so, my lord; one of God's false doctrine, who is even now in this children!" house. Let him come forth and answer

to the doctrine which he preached upon John x.

"Dean. You would take away the anthority of the prince and the liberty of the Christian.

"Bishop. Yes; and you suffer justly. "Hawkins. It does not belong to the prince, nor to the liberty of Christians, to use and defend that which appertaineth to papistry and idolatry, as appears from Deuteronomy vii. and other parts of Scripture.

"Dean. When do you hear us maintain such things in our preaching?

"Hawkins. Though you do not defend them in your preaching, you do it by your deeds and your laws. You preach Christ to be a Prophet and Priest, but not to be a King; nor will you suffer him to reign in his church alone by the sceptre of his word; but the pope's canon law, and the will of the prince, must be preferred before the word and ordinance of God.

"Dean. You speak irreverently of the prince, before the magistrates. You were not required to speak, and therefore might hold your tongue.

"Hawkins. You will suffer us to make our defence, seeing you perse

cute us.

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Bishop. No! What say you of Sampson, and Lever, and others? Do not they preach?

"White. Though they preach, you have deprived and forbidden them, and though you suffer them, the law stands in force against them; but for what cause you will not suffer others, whom you cannot reprove by the word of God, I know not.

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Bishop. They will not preach among you.

"White. Your doings are the cause. "Hawkins. And they will not join with yon. One of them told me he had rather be torn in an hundred pieces than communicate with you.' We neither hold nor allow any thing that is not contained in the word of God-but if you think we do not hold the truth, shew unto us, and we will renounce it. "Smith. And if you cannot, we pray you let us not be thus used.

"Dean. You are not obedient to the authority of the prince.

not, but suffer whatsoever authority is pleased to lay upon us.

66 Bishop. Thieves likewise suffer when the law is laid upon them.

"White. What a comparison is this! They suffer for evil doing, and you punish us for serving God according to his word.

"Nixon. The prince, as well as ourselves, must be ruled by the word of God: as we read, 1 Kings xii. that the king should teach only the word of God.

66 Bishop. What should the king teach the word of God? Lie not.

"Nixon. It means that both king and people should obey the word of God.

66 Bishop. It is indeed true, that princes must obey the word of God only. But obedience consisteth of three points. 1. That which God commandeth may not be left undone. 2. That which God forbiddeth may not be done. 3. That which God hath neither commanded nor forbidden, and consisteth in things indifferent, such things princes have authority to appoint and command.

"Prisoners. Prove that. Where find you that?

"C Bishop. I have talked with many persons, and yet I never saw any behave themselves so irreverently before magistrates.

"White. I beseech you, let me speak a word or too.

"Bishop. White, stay a little. You shall speak anon.

"Hawkins. Kings have their rule and commandment, Deut. xvii. not to decline from the word of God, to the right hand or to the left, notwithstanding your distinction.

"Smith. How can you prove those things to be indifferent which are abomin‐ able?

"Bishop. You mean our caps and tippets, which you say came from Rome.

"Ireland. They belong to the Papists; therefore throw them to them.

"Watts. You would have us to use nothing that the Papists used. Then should we use no churches, seeing the Papists used them,

"Hawkins. Churches are necessary to keep our bodies from the rain; but copes and surplices are superstitious and idolatrous.

66

White. Christ did cast the buyers and sellers, and their wares out of the tempe; jet was not the temple over

"White. Yes, we are. For we resist thrown.

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