storm, and preached from the 129th Psalm, with his steel in one hand and his Bible in the other. The narrative of this enterprise, which was finally crowned with success, and the relation of Gianavello's achievements, contained in the 8th and 9th chapters, will, we doubt not, excite a strong desire in most readers to know more of the history of that famous epoch in Waldensian history, when these two heroes appeared like thunderbolts of war, to turn the tide of battle in favour of their oppressed countrymen.

A reprint of Arnaud's own account of the march of the exiles to recover their lands and habitations, "Histoire de la glorieuse Rentrée des Vaudois dans leurs Vallées," or rather a translation of it, would form an interesting volume, and if Mr. Gilly had given extracts from Arnaud's very rare and entertaining work instead of some of that weightier matter which loads his appendix, he would have done more justice to himself, and given greater satisfaction to many of his readers.

It is much to be regretted that the first part only of Arnaud's history was published; the second part was finished in MS. by himself, but never printed, a piece of intelligence with which Mr. Gilly does not seem to be acquainted. Should he ever make another excursion to the valleys of Piemont, it would be worth his while to enquire whether there be any traces of this MS., for if it remain in possession of any of Arnaud's descendants or family, and could be committed to the press, it would very probably throw considerable light upon that portion of the annals of the Vaudois, which are at present in great obscurity, viz. the interval between their restoration to their own country after their exile of three years and a half and the death of Victor Amadeus II.

After his return from Bobbio to La Torre the author passed some delightful hours with M. Bert; the pastor of that village; and upon this and all other occasions when he conversed with the Waldensian clergy, he took care that the topics of discourse should be such as to make him thoroughly acquainted with the minutest concerns of the people whose history and condition he was investigating. It would occupy too much of our room to follow him through the three last chapters of his book.

The disquisitions in the twelfth chapter, touching the pro gressive departure of the Roman Church from the purity of the Apostolic faith and practice, and the affinity between Popish and Pagan worship, must have cost him much time and thought, which we really think might have been altogether spared; for so bright and clear are the colours in which the Vaudois character

is painted that it requires no strength of contrast or depth of shadow to raise it from the canvass.

It certainly was no common and no easy task to adjust such multifarious matter as composes the substance of this volume, for after the materials were obtained, the plan and combination of the parts, so that the reader might be tempted on by the amusing to peruse the instructive, must have constituted one of the principal difficulties of the undertaking. Nothing is advanced without giving the authority; the Appendix contains every needful reference, and not an observation is made upon the religious or moral character of the Vaudois, without accompanying the remark with something by way of fact in illustration of it.

The Christian mildness and charity of the Vaudois is a favourite topic with the author, and among other facts in testimony of this amiable character, the following is singularly conclusive.

"In no part of their history have they displayed a spirit of fanaticism; and, much as they have suffered from the bigotry of others, it does not appear, that they have ever allowed their zeal to betray them into acts of religious phrenzy. A most affecting proof of the Christian meekness and forbearance, which distinguish this inoffensive race above every other community professing the faith of Christ, that I ever heard of, came under my own immediate notice. I must not mention the name of the person to whom I allude; because the book, of which I am going to speak, is prohibited by the Sardinian government.

"The second part of Jean Leger's very scarce work contains a history of the dreadful persecutions of 1655, and is embellished with plates, representing the tortures inflicted upon the Vaudois. The sight of these horrors, thus depicted, is enough to curdle the blood in the veins of any one, who is not hardened by fanaticism against humanity. and the plates are accompanied by attestations of the facts, which place the truth of them beyond all question. This book was shewn to me by one of my excellent Vaudois friends, who observed the impression it made, and then said, 'That volume I never saw till I was twenty-four years of age, although it was in my father's and grandfather's possession; nor have I ever permitted either of my own children to open a page of it. It is one of our principles not to say or do any thing, which shall have the effect of exasperating the minds of our youth against their Roman Catholic brethren.'" P. 213.

In like manner an engaging scene is made to attest the truth of an observation which the author is fond of bringing several times under our notice, viz. that austere piety is not the characteristic of the Vaudois.

"I was interested in observing how much M. Bert entered into the

spirit of the amusements of the evening. Austerity forms no part of the religious character of the Vaudois; and this worthy minister thought it not at all inconsistent with his sacred profession, to be present at an assemblage of his flock, where music and dancing were admitted. 'I love,' said he, to see cheerfulness and happiness under every form; and where can be the harm of young persons thus recreating themselves under their parent's eyes, where nothing indecorous is done; or of my being the spectator of their innocent revels.' Formerly, dancing was prohibited among the Vaudois; but it was in those dark and dismal times, when these poor people were scarcely ever secure of their lives, and when any indication of merriment agreed but ill with their miserable condition. In days of active persecution, piety will naturally assume something of the gloomy tincture of the period; and when the heart ought to be sad, every movement of levity is illtimed, and unbecoming. Upon this occasion, every body had a smile, or a salutation, or an expression of affection for their benevolent pastor, and seemed to derive additional pleasure from his presence." P. 231.

The nature of his work is such, that Mr. Gilly is obliged to recount many horrible cruelties committed by the Roman Catholics against the Protestants; he does not however unnecessarily indulge in acrimonious reflections, or violent declamations against the Papists, but is in general satisfied with letting facts speak for themselves. If we were desired to sum up our opinion of the volume before us in a single sentence, we should say, that its chief merit consists in its fidelity of relation.

We regard the undeserved fate of the Vaudois as one of the most interesting, not to say affecting, that has been recorded of any people in the whole range of ecclesiastical history; and, in a religious point of view, as calculated to excite the strongest sympathy which can warm the bosom of a sincere Protestant towards his unfortunate and almost forgotten brethren of the household of faith. It is for this reason that we have devoted so large a space to Mr. Gilly's book. Independently of the intrinsic value of the work as a well-digested literary production, there is so much of earnestness and zeal in a good cause displayed throughout it, that we most cordially wish it may meet with the attention it deserves, and lead effectually to the accomplishment of the main object which the author appears to have in view-an amelioration of the wretched state in which the small but exemplary church of the Waldenses has too long subsisted.

It may not often fall within our province to remark upon decorations; but when they are so strictly ecclesiastical as in the present instance, we shall not be inclined to overlook any good illustration of the subject matter. The plates in Mr. Gilly's book are nearly all representations either of the humble

churches of "the valleys," or of some spot rendered interesting by the religious history of the inhabitants: they are lithographic, and are executed in two different styles, of very unequal merit. Those drawn by Nicholson from tasteful sketches by the Hon. Mrs. Fortescue are beautiful specimens of the art; those drawn in the pen manner, and without a name, do no credit to a volume in other respects well got up. We recommend Mr. Gilly to omit these latter altogether in his next edition, or to have them made uniform with the others.

The Question whether the Church of England be justified in her Opposition to the Church of Rome, brought to a Conclusion, by an Investigation of the Principle upon which the Reformed Churches ground their Separation and establish their Doctrine against that Principle of the Church of Rome, by which she assumes to the Exclusion of all other Christian Societies, the sole Right and Means of understanding and interpreting, in its true Sense, the Word of God. Second Edition. 8vo. 48pp. 1s. 6d. Thomson. 1824. THERE are symptoms which no one can fail to observe, and which no friend to the Church of England can see with indifference, that the Roman Catholies, encouraged by the indulgence of the times, are bestirring themselves to give currency to their opinions in this country. For instance, the pamphlet of which we have given the instructive title page above, has been published in London, and pushed to a second edition. It sets up pretensions of no humble kind, purporting to bring to a conclusion the question of the right of interpreting the Scriptures, in favour of the infallible authority of the Church of Rome, and against the Protestant principle, that each individual has the right and the liberty to read the Bible, and to judge for himself of its contents. The pamphlet is a republication of a letter addressed in the year 1822, by "Milesius," to the late Bishop of Meath, in which that prelate is treated with a flippancy from which his station and character, no less than the solemn subject treated of, should have secured him.

The writer thus modestly felicitates himself,

"I may fairly conclude, first, that I have manifested your inconsistent conduct (the conduct of the Bishop of Meath, and of all Protestant Churches, is meant,) with the principle you have professed to make the rule of your conduct. Second, that I have proved the principle from which the Church of England and all protesting churches take their rise, to be false and erroneous; consequently, that these

churches have no true and justifiable grounds of existence. And third, that I have established the Catholic Church upon a foundation from which you cannot remove her, as long as you admit the promises of Christ, and disallow the right of Socinians and Seceders to oppose or reform the Church established in England upon the same principle as you opposed and pretended to reform the Church established by God."

P. 40.

The first proposition rests upon the argument, that as Protestant Churches allow that each individual has the privilege of using his reason and judgment in reading the Bible, therefore it is great inconsistency in those churches to publish the Scriptures with notes and explanations, and even for their clergy to interpret it to the people by Sermons, Catechisms and Lectures. The argument proceeds on this fallacy, that unless there be a divine infallible right, there is no right at all. The Church of England, like the King of England, has abandoned the pretension of deriving an absolute authority from heaven; but yet, God be thanked, there is no want of jurisdiction in this empire, sufficiently rightful and powerful, in all matters ecclesiastical and civil. We are now ruled not by the will of the Monarch or the Clergy, but by laws, the expediency of which may be disputed on the one hand, and may be defended on the other. All commentaries, interpretations, and explanations of the laws, both of Church and State, have only the authority of reason and argument; but they are not, therefore, "unlawful, and so many shackles constructed by human cunning, to gain some private end, by keeping individual judgment within its power." P. 10. The State, for the sake of self-preservation, requires obedience from all subjects, whether they approve of the laws made or not: but every man is at liberty, according to the Protestant principle, to interpret Scripture for himself, and to withdraw from the communion of the Church of England, if he conscientiously think that her doctrine and discipline are not conformable to the Word of God therein declared*. Our practice is, therefore, consistent with the principle we profess, in leaving men free to exercise their private judgement as to the sense of Holy Scripture. The Church of England claims not an absolute, nor an infallible, nor an universal authority, like the Church of Rome, but merely the right inherent in all societies, and without which they could not exist, to govern her own members according to law and expediency.

The second proposition is grounded on the assertion, that the language of Holy Scripture could only have been intended by

See Bishop Marsh's Comparative View of the Churches of England and Rome. P. 166.