rity of Surius be no longer respected. At all events, the Apology for Gregory's Dialogue (or Latin jest book) is, with a few alterations, no less applicable to the collection of Surius. Gassanvillæus in vindiciis Dialogi. The preface of the Benedictines concludes by saying,-whoever is not satisfied with these miracula may pass them over.] I can myself immediately point out a better and more respectable author. Ennodius, Bishop of Pavia, of whose writings a sufficient number are still extant, even though we had no knowledge of this great bishop from the History of Italy, relates lib. viii. epistola 24, that he himself was labouring under a violent fever, to such a degree, that he felt several attacks of despair. The physician indeed came, but dixit, se quod faceret non habere. The bishop therefore now conceived the greater hopes, since human relief had failed. "With tears I besought," says he, "the aid of the heavenly physician, and with the oil of St. Victor [Milan numbers him among its martyrs] I armed my whole body, which was now ready for the tomb, against the fever. Its condition was immediately changed; the parching heat, which is usually the harbinger of everlasting cold, entirely subsided," &c. This he still more circumstantially describes in the Thanksgiving, or Eucharisticum vitæ suæ, so that at last the medicus from impatience had left him. It was, perhaps, the same sickness of which Ennodius speaks in several letters of this eighth book, particularly in one to the Deacon Elpidius, who had been body-physician to the Arian King, Theodoric. In this letter he writes not so very anxiously or affectingly; but in conclusion he says: me gravi corporis inæqualitate laborare; quam nisi te dictante, pagina, jocos exhibitura, curaverit, distensam per tormenta ranulam longis hominibus coæquabo. These last words, which Sirmond has left without explanation, are not of the plainest. I think, however, he is describing himself as so extenuated by pain as to resemble a frog; and that he perhaps must be farther stretched, like the long men, i.e. those who are stretched out by death.

BLOOMSBURIENSIS. (To be continued.)

of Ireland it is found that

a late Census of the inbabi

But sup

they amount to about seven millions of people; of these, four millions will be allowed, at a moderate computation, to be Roman Catholicks. Where there are five millions of people in a country, it is always granted that they can readily produce one million of fighting men. pose we put the fighting men among the Roman Catholicks in Ireland at half that number, at five hundred thousand. Now let me ask, in the name of Prudence, if it would be right to put arms into the hands of five hundred thousand Roman Catholicks? would not this savour of à voluntary suicide on the part of Government? of a content to relinquish the claim of salutary dominion ? When the wolf is chained, would you put him in the fold?

Much mischief has arisen from numerous false Prophets, who have been writing, preaching, and talking, about the signs of the times. These mistaken men supposed that the time was actually arrived for the abolition of the Papal power. The celebrated Sir Isaac Newton, and the learned Dr. Samuel Clarke (in which they are followed by Moses Lowman, and many Commentators of repute) supposed, from their knowledge of the Sacred Prophecies, that the Papal power would not be abolished until the year of our Lord 2000. At any rate the Popedom cannot be thrown down, if we attend to Scripture and to reason, until the kings which formerly supported its power agree together for its destruction. Several of these Kings are still zealous for its support. The Pope has re-established his Janizaries the Jesuits; and Persecution is mending her broken wheel, and stirring up her pernicious fires, which have not been extinguished, but only been covered with deceitful ashes. We may here with propriety mention the Ignes suppositos Cinere doloso.

Some have imagined that the disposition of the Roman Catholicks is altered, has become milder, and averse to persecution. The leopard cannot change his spots, nor the Ethiopian his skin, nor the Papist his inherent lust of domination.

The concessions of 1793 tended to make the Rebellion of 1798. If we too

too hastily give Catholic Emancipation, we may produce a civil war in Ireland, or the general massacre of the Protestants. It would become us therefore to pause awhile on the precipice of Emancipation. SENEX.

Mr. URBAN,

THE

Egham, April 16.

HE late learned Bishop of Gloucester, in a Letter to a Friend, written between 60 and 70 years since, thus compares the labours of former Ministers of the Gospel with those of himself and his contemporaries :

"Our predecessors had but one point to gain, which was to persuade people

to save their souls. We have two- - first to persuade them they have souls to be saved, which is so long a-doing, that before we come to the second we are ready to give place to another generation, and are both on our death-beds by the time this comes in question."

Clergymen of the present day have neither of these difficulties to contend with in the discharge of their duty. That they have souls to be saved, is a point universally granted by the individuals of every congregation; that they esteem it both their duty and their interest to labour in working out their salvation, may also be pretty generally predicated of those who fill our churches: but to induce them to labour in the way which Christ has ordained for the members of his body, and to adhere to that divinely certified method of saving their souls which the Church points out, "hic labor, hoc opus est." That such is the case, the vast numbers of people who attend Conventicles no less regularly than they do their Parish Church, bear ample witness. Now it is scarcely possible to conceive greater inconsistency of conduct than they may justly be charged with who habituate themselves to this practice. The doctrines taught in the Church they must be content to hear contradicted in the Meeting; and if they believe that the Church is right (and if they do not, why are they Churchmen?) why go and listen to that which is wrong? For instance, in the Church the merits of Christ's blood are considered as co-extensive with the misery induced by Adam's 1 fall, i. e. universal. If Christ Jesus came into the world to save sinners, sinners, we may be sure, are capable of being saved, or of accepting and con

forming to the required terms of sal vation. But at the Conventicle, the Saviour's merits are confined in their effects to a comparatively small number, who are said to have been elected by God, without regard to their faith or works; whilst the rest of the world in vain strive, by Christian obedience and faith, to escape the destruction decreed them. The same diversity occurs in other doctrines of equal importance. Fas est ab hoste doceri: let those who dissent from us teach us this very useful lesson—to be true at least to ourselves. No consideration would be strong enough to

induce a Dissenter to attend the Service of the Church. Upon what principle then should a Churchman attend the Meeting? Let the conscientious Dissenter from the Church quietly enjoy and pursue his own religious system; but let not the Churchman countenance by his presence a system, which, if he be not a mere nominal member of the Church, he must consider as erroneous. Many and great are the evils which are derived to themselves as individuals, and to the Church as a body, from such a practice. A view of them, not only in my own immediate neighbourhood, but elsewhere, has induced me to collect these loose thoughts, on a subject so very interesting to all lovers of the Church; and which has been discussed in a very animated, yet temperate manner, in a Pamphlet entitled "The Admonition of our Lord to his Disciples, Take heed therefore how ye hear;' considered with relation to the present state of the Church. By a Clergyman of the Archdeaconry of Exeter." So much to the purpose has the Author written, that I think he cannot be too generally read; and were it only to give publicity to his well-timed Essay, you will by inserting this letter oblige,

Mr. URBAN,

THE

66

Very few places in London," says Mr. Malcolm, in his Londinium Redivivum," afford a scene equal to the Church-yard of St. Giles:the City Wall, overgrown with grass, tinged with various-coloured damps;

some

stones mouldered to dust, leaving chasms between their more durable neighbours; the circular bastion at the angle, from whence it ranges East and West on one side, and North and South on the other: the antient Hall of the Barber Surgeons projecting across its foundation to the South; Lamb's Chapel to the North; the tower and the Church; the tombs of the wealthy, and the humble heaps of the poor,-all combine to recall past ages before us, and occasion many melancholy yet grateful reflections."

Mr. J. T. Smith, in his "Antient Topography of London," has given four interesting and excellent views of different portions of these venerable Walls. 1. Inside of the Watch-Tower discovered near Ludgate-hill, May 1, 1792; 2. Parts of London Wall and Bethlem Hospital (lately destroyed); 3. S. W. view of Bethlem Hospital and London Wall (also now destroyed); and 4. A Fragment of London Wall as it stood in the Church-yard of St. Giles,

Wall, which extends 714 feet Westward from the ground which faces the North end of Winchester-street, nearly to the spot where Moorgate stood. The chief part of this great length of wall consists inside one of chalk and flint, cased on of three distinct characters. First, an either side with a rubble one of rågstone, strongly cemented together. This Wall is in some places about 8 feet thick, and eight feet high from the present pavement; but it must originally have commenced at a depth considerably below, as may be seen whenever the ground is opened. The third character is a tesselated, or partly-glazed brick wall, surmounted with battlements coped with stone. It is erected upon 2 feet 3 inches of the cased Wall, on that side next to the City Diteh, and is in height, from the top of the cased feet; the space between the battlements Wall to the top of the stone coping, 8 is 2 feet 6 inches. Upon clearing the dirt away from some parts of the top of the cased Wall, I found that it had been covered with two layers of brick of an unusual size, measuring I foot 1 inch and only two inches and a half thick. and a half, by 5 inches and a quarter, These bricks were of a rich deep red, extremely close and hard;hey were Stowe as having been made in Moorpossibly some of those mentioned by fields. There are, it must be observed, in many parts of the stone casing, pieces of bright red larger bricks, but not so thick as those just mentioned; and these are often looked upon by many · persons as Roman."

from Mr. Smith's Work, it would be After having quoted so largely injustice not to notice his very inpital; to which I with confidence reteresting Account of Bethlem Hos

fer

your

Readers.

Mr. URBAN,

N. R. S.

May 12. UCH having been said of laté

ferent portion of the Wall to that re presented in the annexed Plate; but Mr. J. T. Smith had' previously engraved, as an Illustration of Pennant's London, a view of this same Round Tower. In describing the Second Plate, above enumerated, Mr. Smith has the following judicious statement of the materials and measurement of that portion of the Wall which has recently been removed:

“The opposite Plate represents short specimens of that great portion of London

GENT. MAG. May, 1817.

many of our Clergy, of omitting to read the Psalms and Lesson appointed to be used in the Burial Service; a perusal of the following extract from a recent publication of the late Rev. John Shepherd, entitled, "A Critical of Common Prayer," may be satisand Practical Elucidation of the Book To me, I must confess, it appears, as factory to many of your Readers. well as to Mr. Shepherd, that the duty upon the Clergyman to read the same is indispensable; and that an

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