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nothing is more probable, than that the pious founder of the Abbey gave it its name in memory of St. Augustine; and that Harding his father, named one of his sons Jordan, in memory of the preacher Augustine's companion.'

"Mention was made above of the Wiccii. I shall speak of them more at large; not only because I suppose that Bristol was in their own country and inhabited by them, but also because former historians have said very little concerning them. They have hitherto been considered as inhabitants of Worcestershire exclusively; but in fact, they inhabited Gloucestershire also, and part of Wiltshire, being nearly, if not wholly, the same as the ancient Dobuni, with a new name. They were a British tribe, and not Saxon, as we find from the following passage. Austin, with the Bishops Mellitus and Justus, invited to conference the Bishops, and Chief Doctors, and Priests of the country of the Britons, at a place which is still called, in the language of the English, Augustine's Ok, in the confines of the Britons and the West-Saxons. And another writer + proves the same. Bede, who died in A.D. 735, is the first writer who mentions them; but after him, they continue to be spoken of by historians until after the Norman Conquest."

Here Mr. Seyer proves, that Worcestershire formed part of the province Hwiccia. As this, according to our knowledge, was never disputed, we pass over the proofs, and give those which show that Gloucestershire was also another province of Hwiccia. The principal proof is the diocesan union of that county with the See of Worcester; besides which, Mr. Seyer quotes the following circumstance

"Ethelred, King of Mercia, appointed Osree, son of Penda, a former King of Mercia, to be Governor of the Wicces; and gave him among many gifts the royalty of the town of Glocester, for the purpose of building and endowing the monastery there. He finished the nunnery, settled on it all which he had received from Ethelred, and made his own sister, Kyneburg, the first

Abbess."

But the conference at St. Augustin's Oak makes it necessary to enquire particularly how far the Wiccii extended. The men of Worcestershire were certainly Wiccii; the Latin name of that city and county confirms it; Wig-or-nia being derived from the Saxon Wic-wara. Gibson says, that they also inhabited Oxfordshire, which is likely enough, but he has apparently no

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other authority, than because the Dobuni possessed it. Next, there is sufficient proof that the Wiccii extended over Gloucestershire also *. Kenulph, King of the Mercians, in his Charter to the Monastery of Winchcomb in Gloucestershire, A. D. 811, says, that he built it at a place called anciently by the inhabitants Wincelcombe, in the province of the Wixes +. Adelred, Governor of the Wixes, about A.D. 740, gave lands in Barton to the Monastery of Gloucester. Asser, in his life of Alfred, A.D. 879, speaks of Cirrenceaster,' which is called in the British language Cair Ceri, which is in the southern part of the Wiccii. Add to this, that Gloucestershire was until the 16th century, part of the diocese of the Wiccii, and subject to their Bishop; which alone would be a sufficient argument that its inhabitants were Wiccii. Moreover the Wiccii extended far into North Wiltshire, as the Dobuni did before them, for Brompton mentions the cities Chipenham and Cirecestre, which are on the § South of the Wiccii. And a battle || was fought between Kanute and Edmund Ironside, at a place called Scorstan, in the province of the Wiccii; which is supposed by Camden to be Sherstone in Wiltshire, but others place it differently: Stowe says it was Sherestane in Worcestershire."

"On the whole of this question, concerning the situation of Austin's Oak, it has been proved to a certainty, that the Wiccii were the inhabitants of Gloucestershire, as well as of Worcestershire; and therefore the boundary between them and the West Saxons, must be far away from Worcestershire, and can be only near the Avon of Bristol; and if so, the reasons which have been given above, make it probable, in the highest degree, that the conference of Augustin with the British Bishops, A. D. 603, was holden at our College Green." Pp. 229, 230.

Here we shall take our leave of the Memoirs of Bristol. As an historical Writer, we do not deny the considerable merits of Mr. Seyer; and as Barrett had made a Topographical compilation on the subject, it might be thought expedient, at least agreeable to take to Whitaker's Manchester being made new ground. But we utterly object a model for any Topographical work. Provincial history, conducted upou loose

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general principles, is like founding the biography of an eminent individual, upon dissection of his corpse, in which it will merely appear that he had the same anatomical conformation as the rest of mankind. The best book which we have seen as a model for the History of Towns, is that of Shrewsbury. The illustration of ancient manners and customs is the grand object, and the local documents are consulted with this interesting and curious purpose in view. Rapin and the History of England do not form the foundation (because it is trite and threadbare), but the display of ancient manners for entertainment and instruction, and of original documents and records, for the authentication of facts. Whitaker has merely made Manchester a peg whereon to hang his dissertation upon the Romanized Britons, but certainly has proved nothing beyond what was evident. And what has he done for the Britons, and Roman Stations and Roads, compared with Sir R. C. Hoare?

The subject has been treated by means of the spade and local survey, upon the plan of philosophical experiment; and the civilization, arts, and statistics of the Britons, have been placed upon an authentic foundation. By merely parsing Topography from the History of England, like schoolboys from a Grammar, no accession can be made to knowledge; and book after book must be wearisome from identity. But minute local investigations (in which Mr. Seyer excels), researches into ancient records, examination of old remains, and the other minutiæ of Archæological science, present not only very curious information concerning the habits of our ancestors, but, like coins and marbles, confirm and illustrate History in its most interesting points; whereas mere political events are only the same things done at different times and places.

However, Mr. Seyer promises us a third volume, which we hope will be founded upon the school of Dugdale, not that of Whitaker; for manuscript and record we hold to be metallic currency in works of Topography. Whitaker was a dashing fellow-one, in colloquial language of a great deal of yous (nous), but very little of the needful in his coffers, very little of archæological science. He was a capital quack, and abused regular doctors of course. We

hope, therefore, that Mr. Seyer will not consider the example of Dugdale beneath him in his third volume; and then we doubt not but we shall have an archæologically orthodox work.

25. An Oration delivered before the MedicoBotanical Society of London, Friday, Oct. 13, 1826. By John Frost, F.A.S. F.L.S. &c. &c. &c. Dedicated by permission to his R. H. the Duke of York. 4to, pp. 15. IT is a fact, and a very disgraceful one, in the annals of Medicine, that the medical properties of vegetables should be a study consigned of late years to old women; for it is to be recollected, that the medicine furnished by Providence consists chiefly in the knowledge of those properties. Their power over the human frame is evident, and yet the study of them has been neglected. Mr. Frost very justly observes,

"There is no substance in Nature, however poisonous, as it is termed, that would produce unpleasant effects, were it not for the want of a proper judgment to apportion its dose. As we advance in the state of knowledge, we shall be convinced, that it has been our paucity of it, which has led us to form such erroneous conclusions."

"As it is admitted, that the power to ameliorate disease is of the first importance. to mankind, so it will be allowed, that the study of those agents by which it is to be effected, cannot be too much inculcated. What can be more laudable than the objects of the Medico-Botanical Society, whose sole purpose is the investigation of vegetable medicines."

The utility of this science is particularly conspicuous on foreign service. Medical men stationed abroad,

"ought to be conversant with the plants indigenous to the place; they would be able to treat maladies more successfully by employing native medicines, than by having recourse to mineral ones (except under particular indications), and by collecting the names of the herbs used by the natives, and attaching to them their provincial, when their scientific names are not known, they would, in the course of time, form a very complete catalogue of Materia Medica, to hand down to successors to their station, which would render benefits to medical science that are not now appreciated." P. 12.

We need only mention the immense good resulting from the discovery of Bark, to show the importa arguments. Mr. Frost

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medicines daily received from Mexico 27. The Christian Review, and Clerical and South America; and if, as Mr. Magazine. No. I. Frost says, from a Roman poet, "Nobis vivere care," the means of prolong ing life cannot be too much amplified. This position is as plain as that two and two make four; but as in management of money, so in life, they may be made much more.

We are glad that Mr. Frost has brought the subject, by his excellent Oration, before the public, and hope that it will excite much attention.

26. Beauties of Eminent Writers, selected and arranged for the instruction of Youth, in the proper reading and reciting of the English Language, &c. By William Scott, late Teacher of Elocution and Geography in Edinburgh. 2 vols. 12mo.

IT is certain that few people read well. The leading cause seems to be ignorance, that the voice is a flute, which has various stops for the inflections of sound, but which they treat as a mere hollow stick; and blow through it in one continuous tone. The words they articulate, but that is all. Every

such reader is in consequence a mere automaton; and as it is the property of all uninteresting sounds to send us to sleep, that is the natural consequence

of such wretched recitation. The general rule, that people should read as they speak, and modulate the voice according to the sense, is unquestionable; and it is best to begin young in this, as in many other things, for schoolboys particularly require attention. Men may, and mostly do drone, but schoolboys gabble in prose, and chant in poetry. They should be taught to pronounce their words distinctly, and be told the proper places for the emphasis. This will teach them to read with expression and correctness, by sinking the particles, and other more connecting links of the sentence. However, this cannot be done without practice; and of course exercises should be connected with rules.

In both these respects, Mr. Scott's work is not only unexceptionable, but of superior character. The passages selected are not only instructive, but in most instances such as are suited to point out the absolute necessity of inAection in the delivery, and by consequence to overcome the great evil to which reading is especially obnoxious, riz. monotony.

IT is well known that the Clergy of the Church of England are now divided into two distinct classes, the Orthodox and the Evangelical. The former exercise their functions according to what Bishop Mann calls Rational Piety; the other adopt the sentiments and ideas of Religious Enthusiasts. The imposture before us affirms that the great enemy of souls maintains his strongest hold among High-Churchmen-Anti-Calvinistsadmirers of the Liturgy-and the Orthodox ;-with the latter he classes us, and calls us errant bunglers, supereminently bad theologians, blasphemers, &c. (see pp. 70-78.) We assure our readers that we feel no anger at

these slanders, because they are quite harmless in comparison with the modes of aspersion not to be named, which fanatics employ when opposed. -To take any other notice of such vituperations would be unnecessary; for the Bishop of London is called upon (p. 8) and his God," because his Lordship does not approve of rank fanaticism; -and such is the character of this violent calumnious publication, its authors, and its friends.

"to determine between his conscience

We have never thought it necessary that a man should become a fool or a madman, in order to be a Christian; and we know that the Constitution in Church and State is the principle upon which this Miscellany is conducted. Who we are, and what we are,-what are our pretensions, in regard to character and literature, are known to the

Editor. We could successfully appeal to the Episcopal Bench for the former, and to the public favour for the latter. We therefore observe, that we are Orthodox from principle, and we shall

state our reasons.

Religious enthusiasm we hold to be a civil and political evil, (1) because Spain, Italy, Portugal, and Wales, show that a country retrogrades when filled with devotees; (2) because it is a known state-principle, that no person shall be made Archbishop of Canterbury, who is intemperate in his principles; (3) because religious enthusiasm substitutes feel

*No Clergyman would choose or dare to write this work. See hereafter.

ings for actions, makes faith a covering for sins, and lays no stress upon the qualities useful to society; (4) because it confounds the purity of principle inculcated by Christianity with a war against harps and piano-fortes; (5) because it foments all the low passions consequent upon strong partyfeeling, and is shockingly uncharitable; (6) because it depreciates the arts, sciences, and knowledge, and thus injures improvement; and, lastly, because it is a BUBBLE; for eminent philosophers have justly observed, that religious fanaticism has often attempted to revive the golden age, i. e. produce a race of men without vice or misery, and has always failed in the attempt. The only result which it has ever had, is the convulsion of society by violent faction. We appeal to History, civil and ecclesiastical.

Instead of fanatical preaching and incautious doctrines, either separating or tending to separate faith from works, we have strongly inculcated religious and moral education, the benefits of which have been proved in Scotland. We will put a case. There are two adjacent parishes. In A, is a very violent preacher, who detracts the congregations from all the neighbouring churches. In B, a reasonable man preaches temperate, practical, and edifying explanations of the Scriptures, and also supports a large school, from which fifty or a hundred children are sent into the world "with (in the phrase of Archbishop Secker) the bias of good principles.' Men may be better, but cannot be worse for education. Now which would a sensible father of a family prefer for a child, a good and moral education, or the enthusiasm of a fanatic?

But we have a few questions to ask of these violent slanderers of the Orthodox Clergy. It is irregular in an Episcopal Church for the Clergy of any diocese to belong to religious societies which the Bishop does not patronize, or to make any innovations in its doctrine or discipline, unsanctioned by authority,-to do so, only belongs to the congregational plan which obtains among sectaries, and has caused, according to Bishop Middleton, sound doctrines to be sacrificed to popular and dangerous mistakes. Before, therefore, these calumniators slander us Orthodox-men, we beg to be informed whether the Archbishops and

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Bishops have recommended our opponents' nostrums in their Charges?" and whether the Society for Promoting Christian Knowledge has expunged from its catalogue dissuasives from religious enthusiasm ? Surely these high and virtuous persons would so do, if they were not satisfied that it is not their duty to recommend quacks.

The violent attack made upon us originates, it seems, in a critique by us of a work entitled "Is this Religion?" We gave to the author high praise for his talents in sentiment, but we objected to his Calvinistic principles, his condemnation of all the Cantabrigians who do not attend Mr. Simeon's church, and his innovations on the Liturgy, by demanding professional knowledge from the sick whom he visited. The Liturgy requires only a confession of faith in Jesus Christ; and this author, for going beyond the Rubric, we consider to have incurred the same censures as Bishop Tomline has applied to the Athanasian Creed, in the following words: "It is utterly repugnant to the attributes of God, nor can it be reconciled to our ideas of common justice, that a person should be consigned to eternal punishment because he did not believe certain articles of faith, which were never proposed to him, or of the truth of which he was not qualified to judge." (Art. viii. p. 223.) If a visiting Clergyman affrights the sick, he destroys the operation of the medicines proposed for his relief; and though the sick man's life may not have been praiseworthy, still, in the words of Bp. Tomline (p. 224)," he must be left to the uncovenanted mercies of God."

The last and grand accusation of all is, that we have railed against Calvinism, not knowing what Calvinism is, and by so doing have committed blasphemy. Now, risum teneatis? the very passages selected in proof of this accusation are mere quotations by us from Milton, Bishop Burgess, and Bishop Tomline.

We have said, "if the system of Calvin be true, God is the author of evil."-This is called blasphemy!-If our readers will refer to our Review (in our last Supplement, p. 611) of Milton's "Protestant Union," they will see that the sentiment and words here called blasphemy are taken from the above work, page 9. By referring also to Bishop Tomline (page

320), they will see that Calvinism tianity, the qualities useful to society; which the former either undervalue or discountenance, often do both.

is the term applied to the detestable doctrine exposed in our Magazine for January last, page 38. It is unnecessary to say more concerning these uncharitable Bigots, for they cannot belong to our Church of England.

If instances of lukewarmness have occurred among the Orthodox; if the popularity of Blair's Sermons brought into vogue mere moral preaching, reformation might have been made without adopting the low taste and ignorance of sectaries. Exemplary conduct, active philanthropy, and a meek overflowing benevolence of heart, are the fittest qualities for a real Clergyman. But to what purpose would it be to say more? The term Clerical Magazine is an imposture, for no Clergyman (evangelical even to combustibility) would apply to the admirers of the Liturgy the field-preaching absurdity and cant displayed in the passage below *. But enough of this farrago. We assure our readers, that we never have written a line upon a divinity topic, which is unsupported by legitimate authority; but as we will not make the pen perform the office belonging only to the horsewhip, we shall not hereafter take notice of such a book as this before us; nor should have noticed it at all, if it had not been prudent to expose its slanderous and fanatical character.

Religious fanaticism (says the Bishop of London in his Charge) is an excess which arises from the over-powerful action of a good principle, on minds disposed to disease.-In point of fact, if we analyse such fanaticism chemically, we shall find it merely to consist in doing those things violently which the regular Clergy do temperately; and with this difference, the latter do not destroy practical Chris

* We allude to the following paragraph. -"We refer not to the professed infidel. It is a different class of persons we now attack. And attack them we must and will; for among them, we verily believe, the great enemy of souls maintains at this hour his strongest holds in the united kingdom. They call themselves High ChurchmenAnti-Calvinists-Admirers of the LiturgyOrthodox." We could with fairness apply certain colloquial terms to those propagators of Christianity by slander, but no respectable person will attend to such mad

fanaticism.

28. Treatise on the Evidence of Scripture Miracles. By John Penrose, M. A. formerly of C. C. C. Oxford. 8vo. pp. 356. MIRACLES are to be considered as acts of Providence, exerted for the

effectuation of some particular purpose of its own, not the private purpose of any person or persons. The action of them may be extended to any thing which does not imply physical impossibility, such as the Romish doctrine of transubstantiation, it being physically impossible that Christ, when he instituted the Sacrament, could take his own body and his own blood into his own hands, and deliver them to every one of his apostles. (Tomline, on Art. xxviii.) As to miracles professed to have been done by human agency only, the fact, if it were credible, could only show the greater probability of their having been effected by the Almighty; and scriptural miracles have this distinction, that they have been predicted. (Grotius, i. § 13. viii. § 8.)

To these we may add the following of Mr. Penrose: argument

"What with us are miracles, that is, discrepancies from or exceptions to those laws by which our world is seen to be governed, may still be with God on certain

occasions, events no less natural than the rise and fall of the tides, and no greater vio

lations of His order or system." p. 12.

The great difficulty concerning miracles is the supposed power of working them by persons acting in opposition to the will of God, as in the case of the magicians who opposed Moses. Concerning these Mr. Penrose says:

"All those passages of Scripture which appear at first sight to recognise the possession of any miraculous or superhuman power by magicians or witches, or by false prophets of any kind, are intended only to intimate that they pretended to miracles, not that they really possessed the power of working them. He apprehends, therefore, that the Egyptian magicians wrought nothing but mere delusions or chicanery." pp. 34, 35.

To us it appears evident, that the magicians were permitted to perform miracles to a certain extent, but only to show the superior authority of

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