where also a convent has lately been erected for missionary priests who are to traverse the valleys, using the wiles and arts of Jesuitism. This little town is situate at the entrance of the valley of Lucerne, extending to the left, that of Angrogna lying to the right, but being often considered and enumerated as a part of the former.

Beyond Angrogna, and parallel with it, but separated by a range of heights, is the valley of Perouse, from which opens the valley of St. Martin. The valley of Pragela, once counted among the Waldensian vales, also extends from that of Perouse; still further to the north are Susa and the marquisate of Salaces, which will be mentioned in these pages. The town of Perouse, situate at the farthest part of that valley is wholly popish: in this and in the town of Lucerne, also popish, a few miles south of La Tour, markets are allowed to be held, but nowhere else in the vicinity. The parishes are as follows:-In Lucerne, and Angrogna, La Tour, St. Jean, Villar, Bobi, Rora, and Angrogna. In Perouse, St. Germain, Pramol, Pomaret, and Prarustin, the latter being at the entrance from Lucerne. In St. Martin, Villesêche, Maneille and Macel, Prali and Rodoret. This district is the poorest and most destitute of the whole. The heads of the three valleys of Lucerne and St. Martin terminate in ranges of mountainous heights, difficult to pass, beyond which are the French valleys, the scene of the self-denying labours of Felix Neff.

CHAPTER III.

EARLY PREACHERS, AND OPPOSITION MADE

AGAINST THEM.

Outline of history-Writings of Claude-Peter of Bruys, and Henry-Tracts-List of pastors-The noble lesson-The Inquisition-Waldenses in Germany-English Lollards-Ancient confession.

THE history of the Waldenses in all ages, has been thus briefly summed up by a pastor of their own church, now living, "The Vaudois church is the uninterrupted descendant of the primitive church, and dates from the persecutions of the Roman emperors. This existence is proved by authentic historical documents. This church takes the name of the Vaudois before the year 1100. The Waldenses are known in France under that name since 1143. Bruys and Henry scattered the Vaudois doctrines throughout France, and were the fathers of the Albigenses. The crusades against the latter, and the proceedings of the inquisition, made great ravages among the Vaudois in all places. Then they returned in crowds towards their centre-the Vaudois valleys. Valdo, who was only one Vaudois, is only known since the persecution of Lyons, in 1181. Soon after that period, the Vaudois cause is almost reduced to the Valleys of Piedmont, and their

history becomes a relation of their misfortunes. It comprises, also, what is related by Perrin, Gilles, Leger, and others—their return to their valleys, as described by Arnaud-and a view of their subsequent condition and also of their present state.'

Some further notice of their early teachers may be desirable. Claude, bishop of Turin, was one of the most eminent.

Claude was born in Spain; he was a disciple to Felix, bishop of Urgel, who has been accused of some views considered erroneous by the church of Rome. Claude, however, derived his principles from God, not from man; but being gifted with natural abilities, he was chosen by Lewis the Pious, king of France, to be one of his chaplains, and was afterwards advanced to the see of Turin. He appears indeed to have been "an eloquent man, and mighty in the Scriptures;" as Allix observes, "There were few in his time who took so much pains to explain the Scripture, or to oppose themselves against the torrent of superstition. He wrote three books on Genesis, in the year 815. He made a commentary on St. Matthew, which he published the same year, dedicating it to Justus, abbot of Charraix."

"He published a commentary upon the Epistle to the Galatians, in the year 816, and dedicated it to Drueteramnus, a famous abbot, who had exhorted him to write comments on all St. Paul's epistles. He wrote a com

mentary on the Epistle to the Ephesians, which he dedicated to Ludovicus Pius, who commanded him to comment upon St. Paul's epistles. He made a commentary upon Exodus, in four books, which he published in the year 821, dedicating them to the abbot Theodenurus. He made also another on Leviticus, which he published in the year 823, and dedicated to the same abbot. Oudin tells us he had seen a commentary of his, on the Book of Ruth, in a library in Hainault.

"Of all these his works, there is nothing printed but his commentary upon the Epistle to the Galatians. The monks of St. Germain have his commentary upon all the Epistles, in manuscript, in two volumes which were found in the library of the abbey of Fleury, near Orleans. They have also his manuscript commentaries on Leviticus, which formerly belonged to the abbey of St. Remy, at Rheims. As for his commentary on Matthew, there are several manuscript, copies of it in England, as elsewhere." (This was written in 1690.)

The same writer proceeds, "We need only read his commentary upon the Epistle to the Galatians, to assure us that he everywhere asserts the equality of all the apostles with St. Peter, though the occasion seemed naturally to engage him to establish the primacy of St. Peter and that of his pretended successors. This we find in ten several passages of that commentary. He only declares the primacy of St. Peter to consist in the honour

he had of founding the church both among the Jews and Gentiles. And indeed, everywhere throughout his writings, he maintains that Jesus Christ is the only Head of his church.

"He overthrows the doctrine of merits in such a manner as overthrows all the nice distinctions of the papists on that subject. He pronounces anathemas against traditions in matters of religion; so far was he from giving occasion to others to suspect that he made them a part of the object of his faith, as the church of Rome at present doth. He maintains that faith alone saves us, which is the point that so extremely provoked the church of Rome against Luther, who asserted the same thing. He holds the church to be subject to error, opposite to what at this day the Romanists pretend in so unreasonable a manner. He denies that prayers after death may be of any use to those that have demanded them. He very smartly lashed the superstition and idolatry which then began to be renewed, being supported by the authority of the Roman see.

His opinions respecting the eucharist were also scriptural, and he broke down images throughout his diocese. He wrote as follows, to the idolaters who were opposed to him: "Come to yourselves again, ye miserable transgressors; why are ye gone astray from truth? and why, being become vain, are ye fallen in love with vanity? Why do you crucify again the Son of God, and expose him to open