testant Operative Association had been formed in Norwich, commencing with only fourteen members, but now numbering upwards of 300, though the forms of admission were very strict. (Applause.) They were as so many missionaries of truth, for they went about with their Bibles in their hands, and conversed with their Roman Catholic neighbours, opposing the errors of Popery with the word of God. Some of them had gone to the priests themselves, and following them into their vestries and houses, had entered into controversy with them, and even silenced them. (Hear.) If he might take Norwich as a sample of the Protestant spirit of the country, he would say that England was still sound at heart. (Applause.) The spirit of the operatives was essentially anti-Popish; all they required was instruction. They had frequently said to him, 'We knew nothing of these things; but now we are enlightened, we will be careful to have nothing to do with the Apostacy.'" POETRY. TRUE RICHES, (For the Protestant Magazine.) The Lydian King dismiss'd the sage Who well the worth of riches knew, At words adversity show'd true. And knew how frail the wheels that turn Can we yet yearn for empty wealth, Though gratified the longing eye. Read in the Preacher's heart-wrung sigh. Prov, xiii. 7. [Eccl, ii. 9. [Acts iv. 32, &c. [Phil. iii. 7. Proclaim that happy church's meed,— [Rev. ii. 9. Contented poverty is bright, A blossom in time's fleeting bow'rs; Blends with it, as the sun with flow'rs. G. H. EPITAPH ON EDWARD BURTON, ESQ. Who died through excess of Joy on the Accession of Queen Elizabeth to the Throne. 66 HERE LIETH THE BODY OF "EDWARD BURTON, ESQ. "WAS'T for denying CHRIST? or some notorious Fact, Oh no! not so, his faithful true Profession, Was the chief cause, which then was held transgression. o Would not admit to any such a Tomb Within her Idol-Temple Walls; but he Truly professing Christianity, Was like Christ Jesus in a Garden laid, JOHN FOXE, the Martyrologist, hath in his Acts and Monuments, a treatise of such as being pursued in Queen Mary's time, were in great danger; and yet, through the good providence of God, were mercifully preserved; "* and he also makes mention of the "trouble and vexation of good people in the diocese of Lichfield and Coventry" on divers occasions; but there does not appear any notice of Edward Burton, of Longnor in Shropshire, the circumstances of whose death, which were very remarkable, are still handed down by his descendants. He was, as is testified by his epitaph, a true professor of the ancient Catholic faith restored at the Reformation, and was much harrased on that account, being frequently obliged to resort to hiding places in his own house for the purpose of avoiding his persecutors. Preserved through many dangers, he had reached a good old age when Queen Mary was seized with an illness which it was generally expected for about a week beforehand would end in her death; and that expectation had the effect of hastening a few men, such as Archdeacon Harpsfield of Canterbury, in the work of exterminating the Protestants if it were * See Vol. viii., p. 527-624. Lond. 1839. possible: we read of him, that he hurried on the burning of three women and two men at Canterbury, at a time when in other places such abominable cruelties were suspended, because the Queen's death was daily looked for. Upon the news of the death of Mary reaching Shrewsbury, from which Longnor is removed scarcely three miles, the rejoicings of the people for the accession of Elizabeth were expressed there, as in London, by the ringing of the bells of the churches. The joyous sounds reached Longnor, and its aged owner sent a messenger to ascertain the cause, with a charge, that if it was on account of the accession of the lady Elizabeth, he should make a signal from a distant spot. When at length the hoped for signal was made, the spirit of the old man, overjoyed at an event fraught with so much hope of better times for his country, fainted within him, and fled from its earthly tenement into that state in which "the wicked cease from troubling, and the weary be at rest." The authorities in the neighbourhood who were attached to Popery, refused to allow his body to be buried in the Church: and this circumstance is noticed in the epitaph which may be still read on his tomb. Longnor occupies a beautiful position near the brow of a wooded cliff on the left bank of the Severn, below Shrewsbury; and commands a fine view southward of a plain which is bounded by hills gradually converging towards Church Stretton; on the east are the Wrekin, the Wenlock Edge, and the mountainous range of the Caradoc: the tomb is in the garden a few yards from the house, under the shade of some ornamental trees, and a few flowers bloom around it. A LETTER FROM THE REV. JOHN WESLEY, A.M. IN THE YEAR 1780. "To the Printer of the Public Advertiser.' "Sir, "Some time ago a Pamphlet was sent me, entituled,'An Appeal from the Protestant Association to the People of Great Britain.' A day or two since a kind of answer to this was put into my hand, which pronounces 'its style contemptible, its reasoning futile, and its object malicious." On the contrary, I think the style of it is clear, easy, and natural; the reasoning (in general) strong and conclusive; the object or design, kind and benevolent. And in pursuance of the same kind and benevolent design, namely, to preserve our happy Constitution, I shall en deavour to confirm the substance of that tract by a few plain arguments. "With persecution I have nothing to do. I persecute no man for his religious principles. Let there be as boundless a freedom in religion' as any man can conceive. But this does not touch the point I will set religion, true or false, utterly out of the question. Suppose the Bible, if you please, to be a fable, and the Koran to be the Word of God. I consider not whether the Romish religion be true or false; I build nothing on one or the other suppositions. Therefore away with all your common-place declamation about intolerance and persecution for religion! Suppose every word of Pope Pius's Creed to be true; suppose the Council of Trent to have been infallible: yet I insist upon it, that no Government, not Roman Catholic, ought to tolerate men of the Roman Catholic persuasion. "I prove this by a plain argument-(let him answer it that can); That no Roman Catholic does or can give security for his allegiance or peaceable behaviour, I prove thus: It is a Roman Catholic maxim, established not by private men, but by a public council, that No Faith is to be kept with Heretics.' This has been openly avowed by the Council of Constance; but it never was openly disclaimed-(whether private persons avow or disavow it). It is a fixed maxim of the Church of Rome. But as long as it is so, nothing can be more plain, than that the members of that church can give no reasonable security to any government of their allegiance or peaceable behaviour. Therefore, they ought not to be tolerated by any government, Protestant, Mahometan, or Pagan. "You may say,Nay, but they will take an Oath of Allegiance.' True, five hundred oaths; but the maxim, 'No Faith is to be kept with Heretics,' sweeps them all away as a spider's web. So that still, no governors that are not Roman Catholics can have any security of their allegiance. Again. Those who acknowledge the spiritual power of the Pope can give no security of their allegiance to any government; but all Roman Catholics acknowledge this: therefore, they can give no security for their allegiance. "The power of granting pardons for all sins, past, present, and to come, is and has been for many centuries one branch of his spiritual power. "But those who acknowledge him to have this spiritual power can give no security for their allegiance; since they believe the Pope can pardon rebellions, high treason, and all other sins whatsoever. "The power of dispensing with any promise, oath, or vow, is another branch of the spiritual power of the Pope. And all who acknowledge his spiritual power, must acknowledge this. But VOL. II.-July 1840. P whoever acknowledges the dispensing power of the Pope, can give no security of his allegiance to any government. "Oaths and promises are none: they are light as air, a dispensation makes them all null and void. Nay, not only the Pope, but even a Priest, has power to pardon sins!This is an essential doctrine of the Church of Rome. But they that acknowledge this, cannot possibly give any security for their allegiance to any government. Oaths are no security at all; for the priest can pardon both perjury and high treason. Setting then religion aside, it is plain, that upon principles of reason, no government ought to tolerate men who cannot give any security to that government for their allegiance and peaceable behaviour. But this no Romanist can do, not only while he holds that No Faith is to be kept with Heretics,' but so long as he acknowledges either priestly absolution or the spiritual power of the Pope. "But the late Act, you say, does not either tolerate or encourage Roman Catholics. I appeal to matter of fact. Do not the Romanists themselves understand it as a toleration? You know they do. And does it not already (let alone what it may do by and by) encourage them to preach openly, to build chapels (at Bath and elsewhere), to raise seminaries, and to make numerous converts day by day to their intolerant persecuting principles? I can point out, if need be, several of the persons. And they are increasing daily. "But nothing dangerous to English liberty is to be apprehended from them.' I am not certain of that. Some time since a Romish Priest came to one I knew; and after talking with her largely, broke out, You are no heretic! You have the experience of a real christian!' And would you,' she asked, burn me alive?' He said, 'God forbid !-Unless it were for the good of the church!' "Now what security could she have had for her life, if it had depended on that man? The good of the church would have burst all the ties of truth, justice, and mercy. Especially when seconded by the absolution of a priest, or (if need were) a papal pardon. If any one please to answer this, and to set his name, I shall probably reply; but the productions of anonymous writers I do not promise to take any notice of. 'I am, Sir, your humble Servant, "City Road, Jan. 21, 1780." "JOHN WESLEY.” |