"It was an impressive scene that opened on the eyes of the young party as they reached the summit of the acclivity, and looked down a deep gorge between hanging rocks, whose rugged points, emerging from the wild vine, glittered in the evening rays. About half way down the mountain was a mossy sward, some fifty feet wide, sheltered by wooded rocks, which shelved down to that same brook they had just left so placid on the other side, now dashing and foaming over the rocks that broke its current. Yet not alone the water's rush disturbed the stillness of the hour, but the footsteps of seve ral Vaudois peasants, leaping from the heights above, or hurrying up the ascent beneath.

"These were the Protestants of the early Church coming to perform their evening sacrifice. And beautiful was it to see the hoary head of old age, and the comeliness of youth, meet in no consecrated building, whose stately pillars and storied walls attested the pride of human skill; but beneath the glorious canopy of heaven, resplendent with the indescribable brilliancy of a thousand hues, and within the massive enclosure of the Alpine rocks. All now was still; one deep clear voice alone rang clearly through the hushed multitude, and accompanied by many a silent prayer, ascended on the wings of faith. It was again a beautiful sight-that prostrate crowd, that scenery, and the venerable form of the old man, who, with simple and energetic devotion, poured forth the supplication of the Vaudois flock for deliverance from the yoke of tyranny, and for protection in the hour of need.

"The appearance of Arnaud was calculated to inspire attention and respect. His figure, rather above the common height, was such as might have realized the imagination of the first apostolic preacher of Christianity; and the holy subjects of his constant meditation had given an elevated expression to his countenance, which awed rather than commanded all beholders. It might have been deemed stern, but Christian love had softened even the resentment which his country's sufferings had awakened, and lent a milder lustre to the bright eye which beamed from beneath a bushy and thick-set brow. His age did not in truth bear proportion to its signs; for deep thought and ardent anxiety, rather than years, had ploughed the furrows on his cheek, and prematurely changed the hue of the once dark and clustering locks. Some passages were read and listened to, with the serious attention that a deep value of the privilege of which bigotry would fain have deprived them, well merited; and then the congregation was dismissed, their hearts full of the holy feelings which the ceremony had engendered.

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Some had many a weary mile before them; their path lay across dark and dangerous regions, but these could not deter the Vaudois from discharging so dear a duty, the performance of which was attended by so many difficulties; for it was only by night and after a day of labour, that they could hold their meetings undisturbed.”—(Vol. i. pp. 33—36.)

The threatened storm of violence and oppression swept the vil lages of the little community, soon after this scene of devotion, and Marie, the heroic daughter of Henri Arnaud, was one of those who severely felt, but did not sink under its fury. She is taken captive by the Marquis Pianezza, and thrown into a dungeon.

"It was an awful moment, and the more terrible from its novelty. She (Marie Arnaud) had, ere this, seen danger in a variety of shapes; but never, as now, had she felt the aggravated horror of unsupported solitude. The excitement of the scene she had so lately undergone had overstrained her nerves and unfitted her for bearing it. But Marie was not deserted in that dark hour, though at first all hope, all feeling seemed annihilated in her bosom by the agony of fear. We cannot number the moments during which that indistinct despair lasted, while cold drops of dew stiffened her very hair, and trickled slowly down her face; but after a time, Marie spoke, and her

first accents were raised in prayer to Him whose care in that dread hour she seemed to have forgotten; and He beheld in that dungeon's gloom the child of dust, whom His power had called into life, and His wisdom thus severely tried, and sent a merciful ray of consolation into her heart to cheer its darkness.

'Marie's first prayer was but an ejaculation of entreaty; but the next moment, as if suddenly reminded that He was still near, she rose, and flinging herself on her knees, heedless of all further alarms, she poured forth the ardent petition of confidence and hope, the heartfelt thanksgiving that her life was spared, and her people's cause yet unbetrayed by her.

"No desire for liberty was expressed in that captive's prayer, but resignation to His will, humble trust that He was near, and ardent entreaty for His direction in all yet before her. And let it be believed that the prayer was accepted; for when Marie got up, her fears were calmed, and the tears which poured abundantly, yet seemed to flow in mild and passionless succession to relieve her bosom's oppression.

"Long she wept; and then nature, exhausted by the great physical exertions of the day, caused both frame and spirits to relax; and stretching herself on the hard pavement, the solitary captive slept soundly and undisturbed. "Happy moments of rest! best balm which the merciful Creator has given to the vicissitudes of his poor creatures; in grief how blest, in pain how sweet a relief!"-(Vol. ii. pp. 212-214.)

When Marie awoke her sensations were again conflicting. She was agonized by the realities of

"A gloomy dungeon, which her youth and healthy constitution represented as a likely abode for unnumbered years, or a violent death, with none at hand to soothe the fears or pity the anguish of the tortured body. And yet worse than these was the reflection that her father could only surmise her dreary fate, and that she would never know the issue of that attempt she had shared, and in whose cause she now so bitterly suffered. Occupied in these meditations, the hour which no clock should ever more number to her, passed on, and when, at length, she forcibly roused herself from the painful thought, she turned to behold the lamp flickering in its socket, and announcing, by its stifling smell, that yet a moment more and one of the anticipated evils of her future existence, darkness and solitude combined, would come upon her. With eager care she watched it as she would the expiring breath of a friend, and she marked its now dim and wavering flame to regret that she had made so little use of it, that she had wasted its last precious moments in thoughts which could be of no avail, and which must henceforth be her only occupation.

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Alas! how like the feelings with which we shall view the light of life, youth, and time, when that ray is about to cease, and conscience whispers that all around us, in a few hours, will be extinguished.

"The flame, bright, sudden, and tantalizing, leaped up an instant, then sunk for ever; and Marie was left in the darkness of that deep abyss!"(Vol. ii. p. 217.)

Other scenes of an equally terrible and trying description follow, and which we should be glad to place before our readers, especially the council-chamber and the chamber of torture, where Marie is condemned to the rack, to force a confession from her that would betray the secrets of her countrymen; but we will not diminish the pleasure which the reader will have, in pursuing the thread of the story to its termination.

A SHORT AND EASY CATECHISM, for the use of Young Persons of the Church of England. London. Toovey. 1813.

THIS is a little Manual, published by Mr. Oakley's publisher, and having appended to it a list of Mr. Oakley's known works. It is natural, therefore, that we should suppose some connection to exist, between it, and the Minister of Margaret Chapel.

In the title-page it is expressly stated to be "for the use of young persons of the Church of England;" and in the Preface, the compiler says,

"Throughout the compilation, indeed, the most scrupulous pains have been taken to introduce nothing to which a member of the Church of England, will not, or at least may not, find a counterpart in her system as it is brought before the eyes.”—(p. ix.)

Such is the professed object and character of the work. Let our readers, then, take the following extracts, and say, whether such instruction was ever before attempted to be given under the guise of a Church of England Catechism?

1. On the way of salvation.

"Q. What doth God require of us that we may be saved?

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A. That we may be saved, God requires of us to be purified from the guilt of sin, to avoid evil, and to do good.

"Q. What good must we do?

"A. We must, 1. By a lively faith, believe what God has revealed. 2. We must place our hope in God, and pray with a firm confidence in Him. 3. We must love God above all things, and our neighbour as ourselves. 4. We must keep the commandments of God and of His Church."-(p. 9.)

A. Into mortal or deadly, and venial sin.

"What is mortal or deadly sin?

A. A sin which is 'unto death;' which kills the soul, and deserves hell, and puts us at once out of God's favour.

Q. How does mortal sin kill the soul?

“A. By destroying the grace of God, which is the supernatural life of the

soul.

"What is venial sin?

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A. That which does not kill the soul, but yet displeaseth God-for instance, sins of infirmity, of surprise, of the passing thought, &c.

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Q. Why is it called venial sin?

"A. Because it is more easily pardoned than mortal sin.”—(pp. 10, 11.)

3. Of the holy Catholic Church.

Q. What do you mean when you say, 'I believe in the Holy Catholic

Church?'

"A. I mean that Christ has left a society behind him on earth to be what he was: and that in the sacraments we obtain communion with him through that society.

Q. How is the church holy?

"A. The Church is holy in her doctrine, which teaches a holy life; and she is also holy in her saints, who, by following her doctrine, have been eminent for sanctity in all ages."-(pp. 27, 28.)

"Q. Are we bound to obey the commandments of the Church?

"A. Yes; because Christ has said to the pastors of the Church, He that heareth you, heareth Me; and he that despiseth you, despiseth Me.' Luke

x. 16.

"Q. Mention some of the appointments of our own Church?

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A. To keep certain fixed days holy."-(p. 50.)

4. Of the communion of saints.

Q. Have we, then, any communion with the saints in heaven?

"A. Yes; we communicate with them as our fellow-members under the same head, Jesus Christ; they feeling for us and assisting us in all holy and kind offices, and we giving thanks to God for their good examples, honouring them for their virtues, and holding spiritual communion with them.

"Q. Is it any disrespect to God to remember the saints with reverence and honour?

A. Quite the reverse; inasmuch as we glorify and adore God in and through them; for even the greatest saints are indebted for all goodness to him alone." (p. 29.)

5. Of the forgiveness of sins.

Q. What is the tenth article?

A. The forgiveness of sins.

Q. What is meant by this article?

"A. That there is in the Church of God forgiveness of sins for such as properly apply for it.

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Q. What do you mean by properly applying for it?

A. In the way which Christ has appointed.

Q. To whom has Christ given the power to forgive sins?

A. To the apostles and their successors, the bishops and priests of his church."-(pp. 29, 30.)

6. Of Idolatry.

"Q. Do those words, 'Thou shalt not make to thyself any graven image,' forbid the making of any images?

"A. No; they forbid the making only of idols; that is, they forbid making images to be adored or honoured as God: as it is declared in these words, 'Thou shalt not bow down to them nor worship them.'"-(p. 42.)

"Q. Is there any idolatry in honouring the Saints and Angels?

"A. No; provided we honour them only with an inferior honour, as the friends and creatures of God, not as gods, nor with God's honour."-(p. 43. 8. Of fasting.

"Q. How do Christians in general keep the week-days of Lent?

A. Throughout the western Church, Christians are universally allowed

during Lent to eat meat at least on two days in the week besides the Sundays; but even on those days one full meal only is allowed.

"Q. Are the Vigils to be kept as Fasts?

"A. Yes, they are."-(p. 66.)

"Q. What are those seasons during which marriage ought not to be celebrated?

"A. During Advent, Lent, and the greater festive seasons, such as Christmas and Easter.

"Q. Is marriage expressly forbidden by our own Church to be solemnized at these times?

"A. No; but it is a rule of the Catholic Church, by which good and holy men of our own Church have felt themselves bound."-(p. 58.)

9. Of the Lord's Supper.

Q. Is the holy eucharist a sacrifice?

"A. Yes; it is a sacrifice commemorative of the one sacrifice upon the cross, or, as the fathers call it, the unbloody sacrifice of the body and blood of Christ.

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Q. Is it not also a propitiatory sacrifice?

"A. It is; it renders God propitious to us when rightly used, and is a mode in which the great sacrifice upon the cross is applied to ourselves and to others."

"Q. Are there any other ends for which we offer up this sacrifice?

"A. Yes;

1. For God's honour and glory.

2. In thanksgiving for these benefits, and as a perpetual memorial of the passion and death of his son.

3. For obtaining pardon of all our sins, both for ourselves and others. 4. And for obtaining for ourselves and others all graces and blessings through Jesus Christ our Saviour."-(p. 63.)

Such things as these "neither need, nor in fact would bear, any comment." But what a fearful thing it is, to see such doctrine taught by men who still continue to mask themselves under the name of ministers of "the Church of England?"

This little manual closes, not unfitly, with a distinct chapter on "the Christian's Daily Exercise." The young Churchman is here instructed how he is to get out of bed in the morning, how he is to think, and speak, and act; how he is to ejaculate, and how he is to sit, and stand, and walk, and finally, how he is to get into bed again, in the evening. At the beginning, and at the end of the day, he is to recite the creed, and the Lord's Prayer; and he is to "make an act of faith," and "an act of hope." But throughout the whole day, from waking in the morning, to sleeping at night, thus minutely described and set forth, there is not one single syllable said, not the slightest reference made, to such a book as God's Holy Scriptures! For anything that the author seems to be aware of, the prohibitions of the inquisition may be in force in England, in the year 1843! At least, there is nothing in this Catechism which would lead us to suppose that its author would be much grieved if they were.