racter of Calvin. And more especially is it the duty of those, the similarity of whose theological creed to that which he contended for, hath subjected them to the imputation of being his followers. As an obscure, and humble individual of that class, I strenuously deprecate every attempt to palliate the enormity of Calvin's conduct in the instance referred to, by pleading, as many have done, that Socinus was as bitter a persecutor as himself: for until it be made apparent to my understanding how two blacks constitute one white, I must regard such pleas as extremely ill-judged. The truth is, and it ought to be avowed, that the conduct of Calvin admits of no apology! It was a violent outrage upon the laws of humanity as well as upon the laws of God, and has fixed a stigma upon the character of that otherwise great man, which will never be obliterated. But let not the enemies of the truth, from this take occasion, as they too often have done, to identify the spirit of persecution with the doctrines which Calvin held. His conduct, in this particular, has drawn tears of lamentation and regret from the eyes of thousands, since his time, on account of the reproach it has brought upon the way of truth," causing it to be evil spoken of," and it will continue to suffuse with all the consciousness of shame, the cheeks of thousands yet unborn.

SECTION II.

History of the Waldenses from the end of the fifteenth to the middle of the sixteenth century; and more especially of

the proceedings against them in the South of France.. A. D. 1500-1550.

THE history of Modern Europe does not present us with a more interesting period than the commencement of the sixteenth century, the era at which we are now arrived. The sanguinary proceedings that had been carried on against the Waldenses in the southern provinces of France, towards the close of the former century, had apparently exhausted the malice of the court of Rome; the heretics, for the moment at least, were driven from public view; and the state of the Catholic church was more than usually tranquil. The empire and the priesthood, which for several centuries had been constantly in arms against each other, had depopulated Italy, Germany, and almost every other country in Europe, but the contest ended in the triumph of the church. The Roman pontiffs, says a late writer, have always possessed an advantage over the other sovereigns of Europe, from the singular union of ecclesiastical and temporal power in the same person; two engines which long experience had taught them to use with a dexterity equal to that with which the heroes of antiquity availed themselves by turns of the shield and the spear. When schemes of ambition and aggrandizement were to be pursued, the Pope, as a temporal prince, could enter into alliances, raise supplies, and furnish his contingent of troops so as effectually to carry on an offensive war; but no sooner was he endangered by defeat, and alarmed for the safety of his own government, than he

resorted for shelter to his pontifical robes, and loudly called upon all Christendom to defend from violation the head of the holy church. These characters were successively assumed with great address and advantage; and although some difficulties might occasionally arise in the exercise of them, yet the world has been sufficiently indulgent to their situation; nor has even the shedding of christian blood been thought an invincible objection to the conferring on a deceased pontiff the honor of adoration, and placing him in the highest order of sainthood conferred by the church.

At the opening of the sixteenth century the pontifical chair was filled by Alexander VI. who died in 1503, after a reign of eleven years, leaving behind him a memory, says Voltaire, more odious than the Neros or Caligulas, because a greater degree of guilt, arose from the sanctity of his character. He was succeeded by Julius II. who after a military but successful reign of a few years gave place to the celebrated Leo X. in whose pontificate Luther commenced hostilities with the papacy, threw off his allegiance to the See of Rome, and entered upon his career of reform. A. D. 1517.

To enter upon any thing like a circumstantial detail of the history of the Reformation, would not only demand much more space than can be allotted to it in the present undertaking, but would also, in a great measure, be to depart from my leading object. Nor, indeed, is such a narrative called for by the public exigence. Any deficiency of that kind which may be experienced by the readers of the present work may be readily supplied by consulting the authors mentioned below,† whose writings

Roscoe's Life and Pontificate of Leo X. Vol. I. ch. i. The reference is to the case of Saint Leo IX.

t Milner's History of the Christian Church, Vol. IV. and V. Sleidan's History of the Reformation. Robertson's History of Charles V. &c. &c.

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are in the hands of every scholar. Instead, therefore, of treading this beaten track over again, I shall only remark upon it, that the flame which was kindled throughout Europe, at this time, by the preaching and writings of Luther and his associates, so completely occupied the attention of the Catholic party for about a dozen years, namely, from 1517 to 1530, that the Waldenses, both in France and Piedmont, were, happily, in a great measure, overlooked. But as the conflagration excited by Luther's hostility gradually subsided, they began again to attract the notice of their adversaries, and to come in for an equal share of their malice and malignity; of the truth of which the reader will soon have before him abundant proof.

In the year 1530, the Waldenses seem to have been entirely employed in paving the way for a more unreserved intercourse between them and the German Reformers. Such of them as resided in the south of France, had, at this time, been sustaining the fire of papal persecution, and it would seem that they had not encountered it with their usual fortitude. Many amongst them had been induced to shrink from the cross; and, to avoid its inconvenience, were fallen into the practice of feigning a complaisant kind of acquiescence with the national forms of worship. Some of the Waldensian churches of Provence, appear to have been deeply affected at seeing this Laodicean conduct prevail; and to bring the matter to its proper bearing, they commissioned two of their pastors, viz. George Morel and Peter Burgoine, to confer with the other churches and with some of the Reformers upon that subject. They first visited their sister churches in the neighbouring provinces of Dauphiny, and from thence proceeded on their journey towards Germany, to have a personal interview with John Ecolampadius, minister of Basle, in Switzerland; with Martin Bucer, at Strasburgh; and Richard Haller, at

Berne. The churches sent letters by them, explaining their situation, and asking their advice. The following is an extract of their letter to Ecolampadius.

Health be to you, Mr. Ecolampadius.

"Whereas several persons have given us to understand, that He who is able to do all things hath replenished you with the blessings of his Holy Spirit, as conspicuously appears by its fruits, we have recourse to you from a far country, under the firm hope and confidence, that by your means the Holy Spirit will enlighten our minds into the knowledge of several things, concerning which we, at present, stand in doubt." They then proceed to explain the immediate occasion of their writing-" We, poor instructors of this small people," say they," have sustained for above these four hundred years, most severe and cruel persecutions, not without signal marks of Christ's favour, as all the faithful can testify; for he has often interposed for the deliverance of his people, when under the harrow of these cruel and severe persecutions; and we now come unto you for advice and consolation in this our state of distress," &c. &c.

The particular subjects of difficulty and distress may be easily gathered from the letter which Ecolampadius wrote them in reply, and which is so excellent that I shall here insert it entire.

Ecolampadius wishes the grace of God, through Jesus. Christ his Son, and the Holy Spirit, to his well-beloved brethren in Christ, called WALDENSES.

"We understand that the fear of persecution hath caused you to conceal and dissemble your faith. Now, with the heart we believe unto righteousness, and with the mouth confession is made unto salvation. But those who are afraid to confess Christ before the world, shall find no acceptance with God the Father; for our God is truth,