out under Government authority and Government inspection, where proper officials could give the greater help to deserving ones, and have the power to punish impostors, and all idle, lazy vagabonds; and would yet themselves be liable to detection and punishment for mismanage ment or embezzlement of the funds. The fact that the present system of supporting or relieving the poor in our country has its faults, is no proof whatever that the monkish plan was a better one. So that, after all, not one of those points in the ancient monastic system, for which our sympathies or admiration may be claimed, can have any force as an argument for its continuance or re-establishment at the present day.

In Britain, at the present time, the monastic institutions in connexion with the Church of Rome are rapidly increasing in number. That they are for the improvement of the British people in any of the abovementioned points, we presume they do not even pretend, unless, indeed, in the matters of caring for the poor and educating the young. They do pretend, however, to be for the furtherance of holiness and purity of life in our midst. What we are likely to learn from Roman Catholic monasteries in these matters we have already seen. From official sources, it appears that there are just now in Britain sixty-seven monasteries and two hundred and twenty-seven convents. These are all Roman Catholic, and in reality are centres from which influences, favourable to the growth of Popery, are brought to bear upon all within their reach. From their begging practices, and their extraordinary trade in lotteries, they who promote them are not only laying a heavy tax on the country, and doing much to demoralize the people, but are also impudently setting aside the laws of the land, as not being worthy of either honour or obedience. Doubtless, so soon as these people shall have increased a little further in numbers and influence, (which God prevent) others of our laws will be as impudently broken and disregarded, until the climax be reached, and the late Cardinal Wiseman's hopes and aspirations be realized by their entire subversion, and the establishment of canon law in their stead.

are

The increase of Popery is the greatest danger to which we are at present exposed from monastic establishments. Some of these are so very insinuating and fair-faced, as to be doubly dangerous. The "little sisters of the poor," for example, who drive about our streets begging, apparently very harmless-looking creatures; and yet the fact is, that the Jesuits usually employ them as spies, well knowing that from their pretended charitable occupation they can gain admission to many houses and families, whose doors would be shut in their faces were their real character and purpose known.

In Britain, attempts have been made within the last few years to establish, in connexion with the Episcopalian Church, something like the Monastic Institutions of Rome. We fear, however, that this is greatly owing to the secret influence of Popery; and, indeed, in many things they bear a very strong resemblance to the Roman Catholic ones; 80 strong, that we are almost led to call them copies. And in this statement we are borne out by the fact, that many once connected with them have afterwards openly professed their adherence to Popery. In some of these Institutions the canonical hours are observed, and obedi

ence, silence, self-examination, confession, and absolution are daily enforced. Vain, however, we believe, are all such attempts. The system is so opposed to human nature and God's plan of salvation, that we are firmly convinced real and lasting good can never be got out of it; and as soon would we think of abandoning all modern inventions, and disbelieving all modern discoveries, and returning to the Middle Ages for examples to guide us in our ordinary life, as to look to the monastic system for help in our efforts to increase holiness and happiness, and spread the truths of the Gospel through the world. Some say that, as missionaries, single men, such as monks, are invaluable: but we say, as pioneers they may be more safe; yet we cannot but think that men, with their wives with them, to aid and cheer them in their work, and to set up, in the dark heathen lands, the light of a family altar, and the living visible example of a happy Christian family, are more likely to succeed in reclaiming the wild wastes, than the most learned and active of single men, whether monks or not.-Bulwark.

A MARTYR OF THE REFORMATION.

ONE of the martyrs of the Reformation, whose name has little more than a local celebrity, was Thomas Bennet, M.A., who was condemned as a heretic at Exeter, in the reign of Henry VIII., and burned in a place near the city, January 15th, 1531. In our childhood, we have often gazed with awe on the massive walls, and through the iron grating, of the dungeon where he was confined, and have stood on the spot where he suffered martyrdom. On a recent visit to the ancient city, we had an opportunity of walking in the extensive garden, on the south-eastern side of the venerable cathedral. As we stood there, though not on a "Bridge of Sighs," a ready means of transit from the present to the past appeared in view :

:

A palace and a prison on each hand."

The prison has not lately been made much use of, and the present bishop resides near Torquay. With much interest we inspected the palace, where the portraits of successive bishops looked their best from the walls but our attention was chiefly directed to the " Bishop's Prison," intended originally "for convicted and scandalous clergymen," at a time when the Church claimed the exclusive prerogative of trying such of the clergy as were accused of misdemeanours, larcenies, felonies, or treasons. This dungeon was also used for the detention of any persons, whether clergy or laity, male or female, who fell under the imputation of heresy: so that the most pious, who incurred the displeasure or suspicion of the ecclesiastical authorities,* might here be associated with thieves and

"If a man had spoken but a light word against the constitutions of the Church, he was seized on by the bishop's officers; and if any taught their children the Lord's Prayer, the Ten Commandments, and the Apostles' Creed, in the vulgar tongue, that was crime enough to bring him to the stake; as it did six men and a woman at Coventry, in the Passion-Week, 1519, being the 4th of April."-Burnet's "History of the Reformation," part i., book i.

profligates. It was here that a learned, humble, devout, and courageous clergyman, Thomas Benet, or Bennet, was confined. It was with no ordinary feelings that in August, 1867, we entered it for the first time, and looked around in the dim twilight, which not a stray sunbeam had ever pierced. Some account of the martyr who trod its floor and languished in its gloom, will not perhaps be unsuitable at the present time, nor unacceptable to the readers of the Wesleyan-Methodist Magazine.*

Thomas Bennet was born at Cambridge, where he studied for the Church, took the degree of Master of Arts, and was probably ordained a priest. Here he became associated with a company of young men,— Thomas Bilney, Hugh Latimer, and others, who read Luther's books, and embraced and propagated his opinions. Some of the bishops, on being informed of this, in the year 1523 requested that a visitation should be appointed for inquiring at Cambridge who were the abettors of heresy there. And as the doctrines were spreading everywhere, Cardinal Wolsey called a meeting of all the bishops, divines, and canonists in and about London, before whom Bilney and Thomas Arthur were brought; at which time, through human infirmity, they were prevailed on to recant. Thomas Bennet, thinking himself not safe at Cambridge, left the University, A.D. 1524, and took refuge at Torrington, in the north of Devon; where, for the maintenance of himself, his wife, and family, he taught a school twelve months. Not being adequately supported here, he removed to Exeter, and there took a house and opened a school for children, in the street called the Butcher-row. Bennet is described as of gentle behaviour, godly conversation, courteous, humble, and inoffensive manners; a man whose greatest delight and constant practice, in his hours of leisure, was to hear sermons and study the sacred Scriptures. But the more he studied the Bible, the more his detestation and abhorrence increased for the corruptions which he saw prevailing in the Church. In Exeter he found a few who were attached to the doctrines of the Reformation, and these were his only associates. Having learned that William Strowd, Esq., of Newnham, in Devonshire, had been committed to the Bishop's Prison on suspicion of heresy, although personally unknown to him, he sent letters to the sufferer for his comfort and encouragement; in which he stated who and what he was, relating several particulars of his life; and, in one of them, confessing that, in order to avoid the impurity and incontinence then so common among the Romish priesthood, he had married a wife; and, flying from persecution, had with her for six years found concealment in that county.†

It is obvious that by this correspondence with a suspected heretic awaiting his trial and doom in the Bishop's Prison, he incurred the

* For the facts in our narrative, we have laid under contribution the following authors, -Hooker, Fox, Burnet, Izaacke, and Oliver. The reader may find other particulars, with a woodent of Bennet at the stake, in the second volume of Fox, folio edition, 1041, pp. 310–314.

"Ut ne sortator aut immundus essem, uxorem duxi, cum quá hisce sex annis ab istorum antichristianorum manibus in Devonia latitavi.'

serious risk of discovery, and exposed himself to the imminent hazard of undergoing similar treatment: but his conscience was not satisfied while hiding the light which he possessed, nor even with this partial communication. He wished "to make all men see," and know the truth, for which, though far from courting martyrdom, he was willing to die. Therefore, after consulting with his religious associates and friends, and with their concurrence and prayers, he resolved on a still more hazardous act. Having given direction for the care of his books, and their disposal in case of his apprehension and condemnation, he in October, the historian says, "wrote his mind in certain scrolles of paper, which in secret manner he set upon the dores of the cathedral church of that city; in which was written, The Pope is antichrist, and we ought to worship God only, and no saints.""

The sensation, stir, and search occasioned by these placards may be better imagined than described. The mayor and civil officers, indeed, were neither eager nor busy in their procedure, "but the bishop and his doctors were as hot as coals." This active and zealous bishop was "John Veysey, alias Harman,” godfather and governor of the Lady Mary, Princess of Wales, afterwards Queen of England, the cruelty of whose reign, and the crimson hue of the cloud in which her name has ever since been enveloped, may perhaps with justice be ascribed more to her training than to her natural temper and disposition. Not knowing as yet of whom to make an example, the doctors were employed on the next Sunday in confuting from the pulpit this dreadful heresy, that the Pope is antichrist, and that God, and not the saints, is the proper Object of Christian worship! Bennet was present in the cathedral, attentively listening to this attempt at confutation. But his looks had nearly betrayed him. Two of those who had been most ardent in the pursuit, happening to sit next him, said to one another, "Surely this is the heretic!" But on further scrutinizing his behaviour, which was becoming and devout, and perceiving that his looks were intent on a book, which they saw to be a Latin Testament, (Latin, doubtless, being in their estimation the only holy tongue.) "they were astonied, and, without power to speak to him, left him reading."

The search for the author of the "bills" which had been posted up on the cathedral doors, continued long, but without success. It was resolved, therefore, that the unknown offender should be publicly cursed from the cathedral pulpit, before all the congregation: a terrible thing in the general estimation, "forasmuch," Fox observes," as at that time few or none, unless a shereman* or two, whose houses were searched for bills and books, knew how God doth bless their curses in such cases;" that is, turn their curses into blessings. On the appointed day, one of the priests, arrayed in a white garment, ascended the pulpit, the rest standing around. The cross was held up, with consecrated wax-candles fastened thereto. A sermon was preached from Joshua vii. 13, Anathema est in medio tui: "There is an accursed thing in the

*

"" Shereman," or shearman," is a shearer of cloth. Exeter was at that time, and long after, a great mart for the woollen trade.

midst of thee." The preacher concluded it by beseeching God and all the saints to reveal to them who it was that had "put up the bills, that God's people might avoid the vengeance" which might be expected to follow such daring blasphemy. The curse pronounced was in the nsual style of Rome's anathemas. Bennet, who was present in the congregation, listened with inward laughter to this impotent effort of bigoted malice, and for a long time struggled to repress the feeling of contemptuous mirth which was ready to break forth, and which had very nearly betrayed him. It is probable that something like a smile beamed from his countenance, while all around him had grief, indignation, or terror in theirs. For some who sat near him asked him why he laughed. To whom he answered, "My friends, can I forbear a smile when I see such fond conceits played by the priests ?" Immediately a cry arose," Here is the heretic! hold him fast!" There was much clamour and confusion of voices, and much clapping of hands. In the confusion raised, and the uncertainty as to what had happened, he was let go, and went home. But very early the next morning, he sent his boy to replace the bills on the gates of St. Peter's cathedralyard. As the boy was posting one of them on a gate called the "Little Stile," one W. S., who happened to be going to the mass then daily celebrated at five in the morning, and called "Barton's mass," coming on the boy suddenly, found him in the act of placing the paper on the gate. Having ascertained to whom he belonged, he pulled down the placard, and brought both it and the boy before the mayor; and thereupon Bennet, being known and taken, was violently committed to ward."

On being examined next day by the ecclesiastical authorities, he admitted that he had put up the bills. When asked why, instead of writing, he had not communicated his sentiments by word of mouth, he replied that if he had adopted that course, he would at once have been committed to prison; he therefore put up the bills, that the truth might be the more extensively known.

The day following he was examined in the Bishop's court, before that prelate, assisted by his chancellor and others. He was charged with denying the saints, and rejecting the supremacy of the Pope. He answered learnedly and soberly, and with such force of argument 3 to silence his opponents, and to win the admiration of those who heard him. Affecting even pity and compassion for him, they took great pains to induce him to recant; but in vain: "for," says Fox, "God had appointed him to be a blessed witness of His holy name, and to be at defiance with all these persuasions."

The most learned of all his opponents was a Grey friar, named Gregory Basset, who, having himself been an adherent of the Reformation, had set the example of apostasy. Basset had been imprisoned in Bristol, for having in his possession one of Luther's books; namely, his Questions, which he had long studied. He had also been employed in

* Fox says it was Josue: "Est Blasphemia in Castris." But there is no such passage as this. It may be an erratum, or a mistake of the reporter; or the preacher may have precaricated with the text!