man, and how much a certain characteristic manner, at once unaffected and undissembled, aids the devotion of others, and propagates the sentiment of piety, we shall produce one extract from the fourth discourse, exhibiting the Christian in his church.

"The Christian will stedfastly attend on the services and rites of his Church. I have already observed, that, under the general expressions of the text, we may aptly comprize the whole circle of Apostolical Services. Public Prayer, the preaching of the Word, and the administration of the holy Sacraments, more especially of that blessed Sacrament, dear to every faithful believer, which shews the Lord's death' by the act of breaking bread,' and drinking wine ;-these, my brethren, form the main business of the Christian in Communion with the Church; these are his points of most familiar, and most delighted contact with her; these are the rich reward, which is all he claims, for his stedfast attachment to her cause; these teach him to view her, as the channel of intercourse with the Great Father of Spirits, the very pledge and testimony of the Divine Presence upon earth, the surest token to returning sinners of a reconciled and gracious God. In the services of his Church, he views the mercies of his God. In complying with the invitation to sacred worship, he considers less the act of obedience to his Church, than the feast she spreads for his refreshment, the wealth she opens to his view. The very building, in which these stores are opened before him on every returning Sabbath, is incalculably precious in his eyes. He views it, might I say so? as the mystic, "banqueting-house" of his "beloved" Saviour, over which "the banner is love." Or he describes it, as Jacob did, the place of his vision by night: "This is none other but the house of God, and this is the gate of Heaven." More especially, the Christian marks his attendance on the public services of his Church, by a due preparation of spirit for their performance-an uniform and consistent use of all such sacred occasions-an abiding spiritual impression, after the solemnity.

"As a preparation for the prayers and services of his Church, the Christian adopts the caution of the Wise Man: "Keep thy foot, when thou goest to the house of God." He considers before hand, to what place he is going, whose work he is undertaking, into whose presence he is entering. He remembers the command given to Moses, and again to Joshua, when they were standing in the Divine Presence; "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground:"-a caution, conveying to his mind, that he should tread in silence, and with care and deliberation, the very ground on which the most High God condescends to meet His creatures. He applies to himself the further injunction of the Wise man: "Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God; for God is in heaven, and thou upon earth: therefore let thy words be few."-The Christian studies, now more especially, than ever, to keep his heart with all his diligence." His inmost thoughts, those "feet" of the soul, he desires to be where his body appears,

when kneeling before God. He trembles to indulge a state of mind, like too many, in the presence of God, which, if laid open to man, as it is before the Searcher of all hearts, would display a mere scene of idleness and folly; perhaps of pride, and many guilty passions. He makes not his Father's house an house of merchandise."-The attitude of his body will comport with the feelings of his soul. In prayer he will appear in the posture of prayer; in hearing, of attention; and at all times will shew, by silence and solemnity of manner, the holy occupation, and awful impression of his soul. He will fear to give the proof too many give, by visible appearances, to all around them, of a careless soul;-too fearful proof, that "all are not Israel, who are of Israel" and that all are not preparing, as he humbly hopes to be, by such a solemnity, for the united and heart-felt worship of saints and angels before the throne of God." (P. 78-80.)

The following short extract, which we cannot avoid taking from the seventh sermon, closes in upon us with so lively and exact a description of two opposite extremes of conduct, into which the whole body of what is called the religious world is perpetually falling, that we cannot dismiss this estimable little volume without extracting it.

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There are, on this point, two opposite errors to be avoided. One is, the practice of an ostentatious and Pharisaical religion. When we studiously display what our Great Teacher has himself commanded us to conduct in private, our alms, our prayers, our fasting, with other forms or expressions of devotion perhaps still more easy to adopt, and to abuse; we then lay ourselves open to censure, and expose our religion itself to mockery and contempt. This is not "to provide things honest in the sight of all men." It is rather to incur the imputation of practising a part of religion which is seen, to the neglect of that which is unseen; of courting human approbation, rather than the praise of God only: of affecting an holiness we do not possess; nay of cloking selfish and injurious designs under a shew of religion. This, in its worst features, was truly exemplified in the character of the ancient Pharisee, and was continually on the lips of our Lord, as the object of His severest censure and reprobation. "All their works they do, that they may be seen of men."-" Verily I say unto you, they have their reward." Religious display, from whatever motives, argues great perverseness of judgment, if not great dishonesty of heart. It is at once guilty and contemptible. And he, who is so far wanting in respect for himself, as to carry on for any purpose the arts of the hypocrite, has little claim to be respected by others; injures the credit of religion; and must sooner or later, through every disguise, expose his shame to God and man.

But the other, and, I apprehend, far more prevalent error, is that of being altogether ashamed of our religion. This, I know, may sometimes in appearance arise from a desire to escape the guilt above mentioned. But under the specious pretence of avoiding an imprudent or affected profession of religion, men will too often consult their fear or love of the world, at an expence both of the fear and

love of God. Afraid of the censure, the scorn, or the envy of bad men, they will be found, far from affecting the good principles. they have not, studiously concealing the good they have. They will dare to act against the dictates of conscience, in order to escape the shame of appearing more righteous than their neighbour. By a species of hypocrisy, base in the extreme, they pretend the wickedness at which they secretly shudder; and disclaim the piety, of which they feel the obligation. They ". provide things". specious, rather than "honest," or creditable to their christian profession"in the sight of all men :" and their aim is at once, the disgraceful and vain attempt to appear sufficiently righteous before God for His approval, and sufficiently unrighteous before men, to attain also their good will. They are ashamed of that, which ought to be their greatest glory; and, for a reward, are suffered to "glory in their shame." They are rash before God, and cowardly before men. They are "afraid of a man that shall die, and of the son of man, which shall be made as grass: And forget the Lord their Maker."

"It is not so, my brethren, but very far from this, with the Christian in the world. He has a consistency and sincerity of mind, which instinctively retreats from every thing approaching either to affectation, or to concealment. He has an high courage, e as well as an holy fear, which makes him utterly regardless either of worldly censure, or worldly applause, for its own sake; while, to act with unfaithfulness to God, would fill him with just apprehension. He has a reverence for his Heavenly Father, an affection for his adorable Saviour, which would no more suffer a compromise to their dishonour, than he would fail in his fidelity to an absent and insulted friend. His faithfulness to God is that which will make him, and him alone, successfully aim at "providing things honest in the sight of all men." This will lead him equally to shun the service which is only practised for human praise, and to perform that which might only obtain the divine favour. This will direct him far rather to provide what is really honourable to his profession, than what is secretly profitable to him self. This will induce an uniform adherence to Christian principle, in the sight of all men of every class. And if he "becomes" in a sense, as the Apostle speaks, "all things to all men," it will be with the express view, "by all means to save some, His mind will be like that of the prophet of old, "very jealous for the Lord of hosts:" and his own example he will never wish or dare to withhold, when it can countenance religion, or those that practise it. That example, however, he will desire to speak rather of itself, than at his bidding, by a secret influence, than a sudden flash. Above all he will wish it to ap pear the brightest in those qualities, which are the least shewy, and the most self-denying." (P. 140-143.)

With these samples of Mr. Hoare's publication we take our leave of it: but it is with regret that we take our leave. Nor can we do it till we testify to our little virtuous world of readers the very high sense we entertain of its wisdom and its worth, It is a truly valuable compendium of Christian morals. We do not often ob→

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trude our recommendation, being content with bestowing praise or censure, as the work appears to deserve the one or the other; but we do decidedly, feelingly, and confidently say of this book, that it will be a blessing to the family into which it shall introduce its beautiful and holy lessons.

ART. XIX.-ON THE ORIGINAL POPULATION OF THE BRITISH ISLANDS.

Hora Britannica; or Studies in Ancient British History; containing various Disquisitions on the National and Religious Antiquities of Great Britain. By John Hughes. 2 Vols. 8vo. Blanchard. London, 1818, 1819.

Recherches Historiques sur La Bretagne, d'aprés ses Monuments Anciens et Modernes. Par M. Maudet de Penhouët, Chevalier de St. Louis, &c. Orné de Gravures. Première Partie. 4to. pp. 156. Didot, à Paris, 1814.

If the labours of the antiquary are sometimes disregarded or ridiculed, it is not that their object is either useless or trifling. It is, indeed, no other, than to elucidate the obscure and to correct the disjointed parts of history,-of history which teaches morals, politics, and religion, by the attractive and impressive inethod of example. The Christian will reflect, that the greater part of the Bible is historical. It comprises, with the only complete national history extant, the only certain light that can be thrown on the original sources of all nations. We have lately shown that it also supplies important means of adjusting the historical fragments of ancient profane history; and we may add, that it furnishes no less valuable aid to connect these with the most authentic records, and the earliest traditions, of the principal modern nations. The Jewish prophets and historians denominated every nation, with which they had intercourse, after its original progenitor; and Josephus has satisfactorily explained to us the affinities of several nations of Europe, that are still distinguishable by their situations, their languages, or diversities of personal character. A brief view of these nations may best assist us to ascertain the original sources of our own intermingled, and consequently diversified, population.

Beginning from the East, we find in the Russian empire, many Moschite, or Muscovite tribes, that use dialects of the same language to which the Lapland, the Finland, the Esthonian, and also (though much varied) the Hungarian, dialects belong. The

Moschi of Greek geographers, that occupied Caucasus and Cappadocia, appear to have been their progenitors; and these are by Josephus derived from Meshech, a son of Japheth. With them are interspersed in Russia, numerous Slavonic tribes, which also chiefly occupy Poland, Bohemia, parts of Prussia and Austria, and the Turkish provinces on the Danube. These are well known to be descendants of the Sarmatians, whom Herodotus described as a branch of the ancient Scythian nation; and Josephus (who likewise expressly confirms their mutual affinity) derives them from Magog, another of Japheth's sons. In the seventh century before our era, they expelled from the northern coast of the Euxine, the Cimmerians, or (as Josephus terms them) Gomerians, that is, descendants of Gomer, Japheth's eldest son. From three sons of Gomer, Ashkenaz, Riphath, and Togarmah, he derives also the Phrygians, the Paphlagonians, and the Euboean founders of Rhegium in Italy. All these, therefore, were correlative with the Cimmerians, whom Josephus identifies with the Galatæ, or Gauls.

That he understood, by that appellation, inhabitants of Gaul, is evident from a description of them by the younger Agrippa, which he has recorded; but they were probably better known to him as colonists of Galatia in Asia Minor; of whom Augustus consigned 400 mercenaries to the elder Herod, as his guards. Jerome asserts, in his preface to St. Paul's Epistle to the Galatians, that they retained, in the fourth century of our era, a dialect resembling that of Treves, where he had formerly pursued his studies. No other speech is known to have ever been commonly used there, than German; and though Julius Cæsar entitled the inhabitants Gauls, he remarked that they boasted a German origin.

To elucidate and reconcile these testimonies, it must be considered that Cæsar, who both discovered and conquered the countries westward of the Rhine, adjusted their nomenclature as he thought proper. A nation which the Romans called Galli, or Gauls, had crossed the Alps, six centuries before our era; and had conquered from the Tirsenes (or Etruscans) the country on both sides the river Po, and on the coast of the Adriatic Gulph, to the small river named Rubicon. They advanced, 387 B. C. to the city of Rome, which they took and plundered; but they were shortly repulsed, and afterwards gradually deprived of all their acquisitions in Italy; to which the Romans consequently assigned the name of Cisalpine Gaul. Cæsar, while governor of this country, and of a smaller province beyond the Alps, found that the same nation possessed a territory extending to the Atlantic Ocean, between the estuaries of the rivers Garonne and Seine; that another people, whom he called Belga, occupied the coun