nant still exists in its original seat, three valleys of Piedmont near the Cottian Alps.

P. 19. "La Nobla Leyçon, datée de l'an 1100."-The author has inadvertently fallen into the common error of both ancient and modern writers with respect to the true date of this valuable document. The words of the original relative to the date of the composition

are,

"Ben ha mil e cent an compli entierement
Que fo scripta lora que sèn al derier temp."

There are one thousand, one hundred years com-
pletely accomplished, since it was written' It is
the last time.'" The author of the "Nobla Ley-
çon" refers to a passage in St. John's first epistle
(2nd chap. ver. 18), relative to the appearance of
many antichrists. That epistle having been
probably written not earlier than the year 70,
(and it is very likely 20 years later) and 1100
years having elapsed between the time when
this remarkable passage was written by St.
John, and the time when the Nobla Leyçon
was composed, the true date of the composition
appears to be between A. D. 1170 and 1190.
P. 19. 66
Ce qui rend incontestable la divinité
du fils."-The author's argument is grounded
on a passage in the Gospel of St. Luke, (5th
chap. ver. 18-26) and may be thus stated:

L

1. None can forgive sins but God alone;
But Christ did forgive sins;

Therefore Christ is God.

2. The adoption of the above interpretation of the passage in the Gospel is inconsistent with Arianism;

But the Vaudois did thus interpret the passage;
Therefore the Vaudois were not Arians.

It is proper to remark, that whilst the moderator has produced abundant proof that the Vaudois were not Arians, there is a defect in this particular argument; since the " Nobla Leyçon" does not expressly refer to the above passage, and the moderator appears to assume it as a fair inference from the general tenor of that composition, that the ancient Vaudois, with himself, did thus interpret the passage in St. Luke:

P. 20. "Leur Catéchisme....qui est daté de la même année 1100." The passage in this ancient and beautiful formulary, to which the moderator alludes as opposed to Arianism, is as follows:

D. Cres tu al Sanct Esperit?

R. Yo y creo; car lo Sanct Esperit procedent dal Paire e dal Filli, es una Personna de la Trinita,

Q. Do you believe in the Holy Spirit?

A. I do believe, for the Holy Spirit proceeding from the Father and the Son, is one Person of the

e second la Divinita es aigal al Paire e al Filli.

D. Tu crees Dio Paire, Dio Filli, Dio Sperit Sanct esser tres en Personnas. Donc tu as tres Dios?

R. Non ay tres. D. Emperço tu n'as nomma tres?

R. Aiço es per rason de la differentia de las Per

Trinity, and with respect
to the Deity is equal to the
Father and to the Son.
Q. You believe God the
Father, God the Son, and
God the Holy Spirit to be
three Persons. Then you
have three Gods?

A: I have not three.
Q. But have you not
named three?

A. That is on account of the difference of the Persons, but not on account of the essence of the Deity. For though he is three in Persons, he is still but one

sonnas; ma non per rason
de la essentia de la Divi-
nita. Car jasiaço que el
es tres en Personnas, em-
perço el es un en essentia. in essence.

P. 22. "Des massacres qu'en firent les croisés."-There are but few readers probably for whom it is necessary to remark, that the author does not refer to the crusaders who engaged in those sanguinary wars in Palestine, recorded by historians, and sung by poets, and which drained Europe of her armies for near two centuries; but to crusaders of another description, enlisted for the express purpose of exterminating the Albigenses in the South of France. These crusaders were under the command of Simon Count de Montfort, who

waged war against Raymond Count of Thonlouse, and other noblemen on whose estates the Albigenses were numerous and faithful vassals.

P. 24. “Les pauvres de Lyon."-The disciples of Peter Waldo were denominated "Poor Men of Lyons." At that period, as in the apostolic age, it appears that "not many mighty, not many noble were called ;" and that "the common people," less ensnared by delusive pomps and fascinating pleasures, and urged by the trials and afflictions of life to seek consolation in religion, were those most ready to receive the truths of pure religion.

P. 24. "Petrus Valdensis."-As there are several towns in France called Val and Vaux, and one (Mosheim observes*) named “Vaux or Waldum, in the Marquisate of Lyons," it is very probable that he was called Valdo after one of these towns the place of his birth; whilst to some it may seem equally probable that he derived his surname from the intimacy formed with the Valdenses or Vaudois, inhabitants of the valleys of Piedmont. The latter is the opinion of Beza, and the translator of Mosheim.t

P. 25. “ Bourgeois qui enseignait que le culte

• Vol. iii. p. 121.

↑ Dr. Maclaine.

de l'église Romaine était corrompu."-" Peter, an opulent merchant of Lyo is,.... employed a certain priest (Stephanus de Evisa) about the year 1160 in translating from Latin into French the four Gospels, with other books of Holy Scripture, and the most remarkable sentences of the ancient doctors......He began in the year 1180 to assume the quality of a public teacher, and to instruct the multitude in the doctrines and precepts of Christianity."

P. 27. “Un sentiment assez commun.

....

The

que trois cens ans après Constantin il y eut un nommé Pierre, du lieu de Valdis, qui enseigna la voie de la pauvreté, et par lequel la secte Vaudoise se repandit."-This common opinion, unsupported as it appears to be by strict proof, was, one is induced to suppose, an error. Pierre, du lieu de Valdis, who inculcated poverty, was, it is apprehended, no other than Peter Waldo, whose disciples were the " Poor Men of Lyons," and who by his personal labours added to the number of the Vaudois-"La secte Vaudoise." The error, if it be such, consists in this, that the traditionary opinion of certain persons, assigned too early a period as the time of his appearance as a reformer, viz. 300 years after Constantine, or the early part of

• Mosheim's Eccl. Hist. vol. iii. pp. 121-2.