had kept them in, and how their new allies had happily set them right. Subsequently a part of them, at least, became one with the Huguenots of France, and the Protestants of Germany. But, so late as 1823, an English clergyman, named Gilly, visited the Vaudois in the valley of Perosa, making his journey thither by Turin, and had an interview with Mr. Peyrani, who was then seventy years old, and is since dead. He was the successor of a line of pastors whom tradition would extend to the Apostles themselves. In his possession was a library amply supplied with books, and parchments, and paper manuscripts, accumulated by his ancestors. According to his accounts, "in the summer, when these pastoral people are tending their cattle at a distance from the valleys, and occupying their chalets, or temporary cabins, upon the summits of the mountains, the clearness of the atmosphere allows the sound of the Sabbath bells to reach them, calling them to the worship of the Creator, beneath the canopy of heaven. They assemble in a convenient place on the green turf, to listen to the exhortations of their minister, who follows them on every seventh day to their remotest pasturings." From this it appears that a portion of them, at least, still observe the ancient Sabbath. SECTION IV. SEMI-JUDAISERS—THEIR ORIGIN, HISTORY, ETC. We have already seen that the different branches of the great Waldensian community were known under a variety of names, which were generally significative of some distinguished leader among them, the country whence they came, or something descriptive of their peculiar tenets. The epithet of Semi-Judaisers, which was applied as a term of reproach to a sect which flourished in Transylvania, Holland, and some parts of Germany, and even extended itself into Russia and Poland, in the latter part of the fourteenth and during the commencement of the fifteenth centuries, is of itself sufficient to show the Sabbatarian character of the people it was designed to distinguish. To Judaise, Judaising, and Judaisers, being synonymous terms of reproach, or rather terms appellative,—the former to signify the action of sabbatizing, and the latter to designate the person by whom the Sabbath was thus observed. Of this we have abundant testimony. The Council of Laodicea, in 350, passed a decree, in which Christians are reproved for Judaising. "If any be found Judaising, let him be anathematized," was the language of these pretended fathers of the church.[32] Athanasius says, "We assemble on Saturday, not that we are infected with Judaism;" thus repelling a charge which, in every age and country, has been affixed as a stigma to Sabbath-keepers.