every portion of the globe, the WALDENSES, which is only another name for the inhabitants of these valleys, preserved the gospel among them in its native purity, and rejoiced in its glorious light.

Claude continued his labours at Turin at least twenty years, for he was alive in eight hundred and thirty-ninebut we have no documents existing that enable us to trace out the operation of his principles in the formation of independent churches, in a state of separation from the world; and it is very probable that during the life of this venerable man, but few attempts of this kind were made. The Catholic writers, in particular Genebrard in his Chronology, and also Rorenco, have explicitly owned, that "the valleys of Piedmont, which belonged to the bishoprick of Turin, preserved the opinions of Claude in the ninth and tenth centuries; and, in the account of the PATERINES, which we shall soon arrive at, we shall see how extensively they spread not only in Piedmont, but throughout the neighbouring country of the Milanese. "It is admitted," says Mr. Robinson, "that if the Waldenses had reasoned. consequentially on the principles of their Master, they would, after his death, have dissented, but there is no evidence that they did reason so." He, therefore, is of opinion, that some considerable time elapsed (probably half a century) before they broke off all communion with the established church.

It will no doubt appear a matter of surprise to some that an opposer so zealous and intrepid as Claude certainly was, should have escaped the fury of the church of Rome. But it should be remembered, that the despotism of that wicked court had not yet arrived at its plenitude of power and intolerance. To which may be added, as another very probable reason, that some of the European monarchs viewed the domineering influence of the bishops of Rome with considerable jealousy, and gladly extended their protection to those whose labours had a tendency to reduce it; such was at this time the case with the court of France in regard to

Claude. It is, nevertheless, sufficiently manifest, that this great man held his life in continual jeopardy. "In standing up," says he, "for the confirmation and defence of the truth, I am become a reproach to my neighbours, to that degree, that those who see us do not only scoff at us, but point at us one to another. But God, the father of mercies, and author of all consolation, hath comforted us in all our afflictions, that we may be able, in like manner, to comfort those that are cast down with sorrow and affliction. We rely upon the protection of Him who hath armed and fortified us with the armour of righteousness and of faith, the tried shield of our salvation."*

SECTION II.

The state of the Catholic church from the ninth to the twelfth century.

A. D. 800-1200.

THE ninth and tenth centuries of the Christian æra, are universally considered to form the lowest point of depression to which the profession of the religion of Jesus was reduced in regard to darkness and superstition. It will not therefore, be necessary to detain the reader long from subjects of a more pleasing nature, by dwelling very minutely upon the state of things during this period. The fact is acknowledged by the papists themselves; by Caranza, Genebrard, Baronius, and others, who describe the tenth century as a monstrous age. The language of the latter writer indeed is so remarkable, that it deserves to be quoted. Alluding to Psalm xliv. 23. he says, "Christ was then as it would appear, in a deep sleep, and the ship was

*Collection of his works, Tom. i. quoted by Dr. Allix, p. 72.

covered with waves; and what seemed worse, when the Lord was thus asleep, there were no disciples, by their cries to awaken him, being themselves all fast asleep." It may not, however, be without its use to take a rapid glance at the proceedings of the court of Rome, and mark the stages by which the antichristian power arrived at its zenith.

On entering upon this subject, there is one remarkable circumstance which merits the reader's notice as he proceeds, for the fact is worthy of his attention. It has fallen to our lot, through the good providence of God, to see this monstrous power, which for a succession of ages tyrannized over the bodies and souls of men, virtually annihilated by the power of France. What the reader should particularly remark is, that it was by the aid of that same power, in a very especial manner, that the "Man of Sin" was elevated to his throne. It can scarcely be necessary to recall to his recollection the intrigues between the popes and French monarchs, of which I have given a short detail in a former section. The sequel will appear to be quite in character; but we must go back a little, to trace the subject in order.

On the death of Pepin, king of France, in the year 768, his dominions were divided between his two sons, Charles and Carloman, the latter of whom dying two years afterwards, Charles became sole monarch of that country. In his general character, he somewhat resembled our English Alfred, and is deservedly ranked amongst the most illustrious sovereigns that have appeared. A rare instance of a monarch, who united his own glory with the happiness of his people. In private life he was amiable; an affectionate father, a fond husband, and a generous friend. Though engaged in many wars, he was far from neglecting the arts of peace, the welfare of his subjects, or the cultivation of his own mind. Government, morals, religion, and letters were his constant pursuits. He frequently convened the

* See page 364.

national assemblies, for regulating the affairs both of church and state. His attention extended to the most distant corner of his empire, and to all ranks of men. His house was a model of economy, and his person of simplicity and true grandeur. "For shame," he would say to some of his nobles, who were more finely dressed than the occasion required, "learn to dress like men, and let the world judge of your rank by your merit, not your dress. Leave silks and finery to women, or reserve them for those days of pomp and ceremony when robes are worn for show, not use." He was fond of the company of learned men, and assembled them from all parts of Europe, forming in his palace a kind of royal academy, of which he condescended to become a member, and of which he made Alcuin, our learned countryman,* the head; at the same time honour

* For the honour of our country, I here record a few particulars concerning Alcuin. He was born in the north of England, and educated at York, under the direction of Archbishop Egbert, whom, in his letters, he frequently styles his beloved master, and the clergy of York, the companions of his useful studies. Being sent on an embassy by Offa, king of Mercia, to the emperor Charlemagne, his talents and his virtues so won upon the latter, that he contracted a high esteem for him, and a mutual friendship ensued. Charles earnestly solicited, and at length prevailed upon him to settle in his court and become his preceptor in the sciences. He accordingly instructed that prince in rhetoric, logic, mathematics, and divinity, and was treated with so much kindness and familiarity by the emperor, that by way of eminence, the courtiers called him "the emperor's delight."

Alcuin having passed many years in the most intimate familiarity with Charlemagne, at length, with great difficulty, obtained leave to retire to his abbey of St. Martin's at Tours. Here he kept up a constant correspondence with the emperor, and their letters evince their mutual regard for religion and learning, and their anxiety to promote them in the most munificent manner. In one of these letters, which Dr. Henry has translated, there is a passage which throws some light on the learning of the times. "The employments of your Alcuin,” says he to the emperor, "in his retreat, are suited to his humble sphere, but they are neither inglorious nor unprofitable. I spend my time in the halls of St. Martin, in teaching some of the noble youths under my care the intricacies of grammar, and inspiring them with a taste for the learning of the ancients; in describing to others the order and revolutions of those shining orbs which adorn the azure vault of

ing him as his companion and particular favourite. "The dignity of his person, the length of his reign, the prosperity of his arms, the vigour of his government, and the reverence of distant nations, distinguish Charles from the royal crowd: and Europe dates a new æra from his restoration of the western empire."*

But with all these amiable traits in the character of Charles the Great, (or Charle-magne, as he is usually called) a superstitious attachment to the see of Rome, unhappily mingled itself with all his policy, and led him to engage in theological disputes and quibbles, unworthy of his character. It would have been well for his memory, indeed,

heaven; and, in explaining to others the mysteries of divine wisdom, which are contained in the holy scriptures; suiting my instructions to the views and capacities of my scholars, that I may train up many to be ornaments to the church of God and to the court of your imperial majesty. In doing this, I find a great want of several things, particularly of those excellent books in all arts and sciences, which I enjoyed in my native country, through the expense and care of my great master Egbert. May it, therefore, please your majesty, animated with the most ardent love of learning, to permit me to send some of our young gentlemen into England, to procure for us those books which we want, and transplant the flowers of Britain into France, that their fragrance may no longer be confined to York, but may perfume the palaces of Tours." Charlemagne often solicited Alcuin to return to court, but he excused himself, and remained at Tours until his death, May 19, 804. He understood the Latin, Greek, and Hebrew languages extremely well; was an excellent orator, philosopher, and mathematician. His works, which consist of 53 treatises, homilies, commentaries, letters, poems, &c., are comprised in 2 vols. folio.

* Gibbon, ch. 49.

The following short letter written by Charlemagne, and addressed to Odilbert, Archbishop of Mentz, while it exhibits a striking proof of this monarch's concern to promote attention to the means of instruction and learning, is not less deserving regard on account of the disclosure which it makes of the state of religion in his day.

"We have often wished," says he, "if we could accomplish it, to converse with you and your colleagues familiarly on the utility of the holy church of God. But although we are not ignorant of the real concern with which you watch over divine things, yet we must not omit, while we trust in the co-operating influence of the Holy Spirit, by our authority to exhort and admonish you to labour in word and doctrine in the church of God, more and more studiously, and with VOL. I. 3 F