Waldenses. hey are pent up in a mountainous region by the spurs of the Alps in Piedmont, which is only twenty miles by sixteen in its largest extent, being forbidden by law to extend their domain. Their antiquity is fully proved by tradition, as preserved by themselves and admitted by their enemies; it is recognized by respectable historians and indicated by their language, which, according to M. Renouard, is "an idiom intermediate between the decomposition of the language of the Romans, and the establishment of a new grammatical system;" and by their religion, which is a relict of primitive Christianity. From the beginning they have protested against the corruptions of Papacy, and refused, at every sacrifice, to succumb to it. They have not only kept the lamp of original Christianity lighted at home among the mountains, but by missionaries they have diffused it abroad, and cherished its lingering sparks in almost every nation of Europe. Peter Waldo was a native of Piedmont. "Not only did preachers go out from the valleys to proclaim the glorious gospel, but humble, pious pedlers, or itinerant merchants, of whom there were many in the middle ages, scattered the truth by carrying some leaves of the word of life, or some religious tracts among their merchandise, which they engaged those whom they found to be favorably disposed to receive and read." Furious has been the hostility of Rome against this little flock of the faithful. Crusade after crusade has been instigated against them to the number of thirty-three! Not a peak of their mountains nor a cave in their valleys but is stained with innocent blood. The details of the great persecution of 1655, by the army under the marquis of Pianessa, are shocking. Milton's celebrated ode gives but too faint a view of the horrible

scene.

An appeal to the Protestant states was made by the synod as soon as they could gather together, which called forth spirited remonstrances from some Protestant courts, some of whom sent envoys to enforce them. Cromwell, whose character appears better the more it is brought to light, not only sent an envoy to the duke of Savoy, but appointed a day of humiliation and prayer with collections in all the churches for their relief. He also addressed letters to many of the principal powers of Europe, soliciting their assistance, which were promptly responded to with many expressions of indignation at the outrage of humanity in the persons of the Waldenses. The last and most dreadful war was undertaken by the duke of Savoy at the instance and with the aid of the bloodthirsty fanatic, Louis XIV., in 1686, which resulted in the depopulation of the country by murder and exile. The exiles rallied

under the banner of the brave Henri Arnaud three years after, and forced the passage back to their native valleys.

"Upon the downfall of Napoleon, in 1814, the king of Sardinia recovered his ancient dominion, and none of his former subjects gave him a more cordial welcome than the Waldenses, though they had good reason to fear the change. They respectfully and loyally implored his protection. Lord William Bentick, the commander of the British forces in Italy, also interposed in their behalf; but it was in vain. The congress of Vienna made no effectual provision for the protection of these people in their rights. Lord Castlereagh, whose duty it was to look after this matter, was wholly indifferent to it. He did not even return an answer to the address of the deputy whom they sent to Vienna. The consequence was, what had been foreseen and feared by many, the ancient dynasty brought back all its bigotry, its subserviency to Rome, and its injustice toward the poor Waldenses. And though no persecution has taken place, yet there has been no year since in which these people have not been oppressed in one way or another. At this moment, they are not allowed to acquire or hold property beyond the ancient limits; they are prohibited from physicians, surgeons, and advocates, though they may be apothecaries and counselors in their own valleys; they are forced to serve as soldiers, and about forty of their young men enter the army as conscripts every year, but they cannot rise above the rank of serjeant; they are not allowed to work on the Romish holydays; their pastors, instead of receiving fourteen hundred francs each from the government, as in Napoleon's time, receive but five hundred, and that by means of a tax levied upon their people; they may neither build churches nor parsonages without special permission, and this it is often difficult to obtain; they are not allowed to have a printing-press in their valleys, nor to print anything within the kingdom, while the duties on books from abroad are enormous; they cannot prevent a Catholic priest from coming into their houses and trying to convert their children, if the boys have reached twelve, and the girls ten years of age; they can buy no land from a Catholic living in the midst of them, though the Catholic may buy theirs; it is death for them to proselyte a Catholic, though every encouragement is held out for their conversion to Romanism; and lastly, they are not allowed to intermarry with the Roman Catholics.-Pp. 364, 365.

The number of Roman Catholics is about four thousand; of Protestants, twenty-two thousand.

The author made a visit to the valleys in 1837, and another in 1843. His description of the aspects of the country and its inhabitants is lively, but his description of the church is most interesting to us. The pastors are intelligent, laborious, and faithful. Their parishes are large in geographical extent, and in most the people are scattered widely, and in places difficult of access in the winter season.

"As to the style of preaching which prevails in these valleys, it is simple, affectionate, and persuasive, rather than powerful and exciting. Nevertheless, there are some ministers among them who have energy enough. They commonly write their sermons, and commit them to memory. In no case do they read their discourses; to this the people are strongly and universally opposed. Almost invariably the mode of conducting public worship is this: the regent, or teacher of the chief parish-school, which is always held in the village where the church of the parish stands, commences the service by reading two or three chapters from Ostervald's French Bible. At the end of each, he reads the practical observations which are contained in the old folio edition of that excellent translation. After half an hour has been spent in that way, and when the people are well assembled, the pastor ascends the pulpit and commences with a short invocation of the divine blessing, according to words of the liturgy which is in use in the Waldensian churches. After this he calls upon the people to listen with attention to the ten commandments, and the summary thereof given by the Saviour. Then follows what is called the confession of sins,' which is the same that is found in the liturgies of the French and Swiss churches. Next follows the singing of a psalm, in which the whole congregation join. A prayer of considerable length succeeds, taken from the liturgy commonly, though it is optional with the pastors, as it is with those in France and Switzerland, to make an extemporaneous prayer in place of the one in the book, if they prefer to do so. Then comes the sermon; which is followed by the singing of a psalm or hymn. Next there is a prayer from the liturgy, which is pretty rigidly adhered to. This prayer embraces the petitions for the king, royal family, government, church universal, and their own churches in particular, the afflicted, &c. This prayer is followed by the recital of the Lord's prayer, and the Apostles' Creed. A few verses are then sung, and the Aaronic benediction is pronounced."-Pp. 382, 383.

The polity of the Waldensian church very nearly resembles the Presbyterian. There is a consistory in each church, consisting of the pastor, elders, deacons, and legal adviser. The next court is the Table or Board, consisting of three pastors and two laymen, elected by the synod and charged with the execution of its decrees and a general supervision of the pastors and churches.

"The synod embraces all the regular pastors and professors in the college who are ministers, the pastor-chaplain at Turin, and two elders as deputies from each parish. Besides these, superannuated pastors and candidates of theology may attend and speak, but not vote. The two elders from each parish have but one vote. The intendant of Pignerol, with his secretary, attends, not as a member, but to see that nothing shall be done which might injure the cause of the Roman Catholic Church, and that the synod confine itself to the subjects specified in the petition addressed to the government, asking leave to kold the present meeting."-Pp. 387, 388.

"There is nothing in the organization or action of these churches, that in the slightest degree savors of prelacy. And in answer to our inquiries on this subject, the pastors have, without exception, stated that prelacy has never existed in the valleys; and that such has ever been the uniform opinion of their ancestors, so far as it has been handed down to them. As to the bishops spoken of in some of their early writings, they believe that they were nothing more than pastors. They say, what is undeniable, that their histories speak continually of their barbes, as being their religious teachers and guides, but that the word bishop is hardly ever met with."-Pp. 389, 390.

In doctrine the Waldenses are Calvinists. The synod at Angrona, in 1535, adopted a creed of which the following are articles:"All that have been, or shall be, saved, were elected by God before all worlds.'

"They who are saved cannot miss of salvation.'

"Whosoever maintaineth free-will, wholly denieth predestination, and the grace of God.'"-P. 395.

The other sixteen articles are such as we consider sound doctrine, and are decidedly anti-Papal. They will not acknowledge the name of Protestants, for they say they never were a part of the Roman Church. Our author speaks in the highest terms of the general morality of the inhabitants, not believing "it possible to find another community, of the same extent, which is equally virtuous."

For purposes of education they have a college, a grammar school, and one hundred and fifty common schools. Funds for these have been raised in England by Rev. Mr. Sims, Dr. Gilly, and the excellent Colonel Beckwith, who, with singular benevolence, has adopted the country and devoted himself, his influence, and property, to its interests. The Waldenses are suffering under great political injustice. Yet they can bear it with meekness. Dr. Baird

says:

"In our interviews with the Waldensian pastors, we were struck with the kindness of feeling which they manifested in relation to their king. And many things, which they stated to us, certainly prove that he is not wanting in a disposition to do them justice. He has ever been ready to contribute to relieve those who have suffered from fire or any other calamity. When approached, privately, he has always granted the requests which these people have made. He has been disposed to suffer the severe edicts, published against them in former times, to remain unexecuted whenever he could. The Waldenses believe, that if he could have his own way, he would be everything that they could desire. But, poor man, there is a power behind the throne, in the Roman Catholic hierarchy, which he dares not provoke, for it is too powerful for him to resist. But whatever goes wrong, the Waldenses, with a charity which is certainly very lovely and very remarkable, are not

willing to believe that the king is the author of it, or that, if he knows it, he can prevent it."-Pp. 410, 411.

In conclusion, our author challenges the sympathies of their Protestant brethren in America for the Waldenses, and solicits means to supply them with libraries, to repair their churches, and to employ more ministers. Who would not feel it an honor to contribute something to preserve and increase this real remnant of the apostolical church?

In conclusion, we will remark that we have taken a ramble through this work, connecting the chief points of the history by the main thread of events, not so much for the purpose of making a critique upon it, as to excite an interest in the work of evangelization in the heart of the Romish empire, and to start an inquiry, What more shall be done for Italy?

The Foreign Evangelical Society will doubtless do something in aid of the Waldenses, and the "Christian Alliance" will devote itself principally to the interests of Italians; but is there nothing for the Missionary Society of the M. E. Church to do in this field? Is it not time that we should strike out for ourselves some part in the great work of restoring the gospel to those lands where it was first preached? It may be objected, we have no means. Let there be a call for special gifts for this purpose-the graduates of our colleges, if called upon, would furnish the means out of their own pockets. Moreover, a judicious enlargement of the missionary field will swell the amount of missionary feeling in the church, and so increase rather than diminish the capital. We need variety to stimulate every mind and to keep up the tone of interest. Scholars, particularly, will be more interested in reports from Italy, or any country bordering on the Mediterranean, than any other part of the world. It is true the American continent has a first claim-Africa next; but we must send our apostles to China-and Europe, especially classic Europe, must not be neglected, and least of all Rome. Shall we not say with Paul, "I am ready to preach the gospel to you that are at Rome also?"

Chelsea, Mass.

T.