L'Histoire Des Vaudois. J. Bresse
are but few in number, and if every Christian had religiously observed them, we should not see so many sects attacking one another, or the disciples of the mildest of masters, hate, persecute, and massacre each other, in the most barbarous manner. Such are the dreadful consequences a trifling error may produce in such a case. Such is the essence of the Christian faith, and the opinions which have been added to it, are not only useless, but dangerous. Every Christian must render an account of his belief to God alone, and it is his duty to found that belief solely of the express declarations of the gospel, without attending to the subtleties with which men have endeavoured to obscure them. The most crafty theologian cannot find one single line in the holy scriptures, which could give to any person or council upon earth, a right to impose a formula of belief on others. This pretended right which the court of Rome, and after it, so many reformed churches have wished to exercise, is no other than a manifest usurpation, and not only of the rights of man, but of God himself, who is our only judge, since to him alone we must all give an account of our faith. The gospel is the sole immutable rule of faith, and the Supreme Being has left to each person its explication, according to his talents and advantages; since it was not his object, as some have supposed, merely to propose to us such and such truths for our belief, but to render us more mild, humane, modest, and virtuous; and consequently more happy. It is for this reason that St. Paul does not hesitate to place charity, which he calls the union of all virtues, above faith, which is but a single act of the mind, without any merit whatever, unless it influences our sentiments and our conduct. "And now abideth" (says the apostle) "faith, hope, and charity, these three, but the greatest of these is charity."
Such have ever been, and still are the principles of the Christians of our vailles; the gospel is their sole and immutable judge; they have paid no attention to the sects which have arisen around them; nor has any one of them attempted to impose upon is brother his own belief, as the rule of his faith. The words heresy and orthodoxy are almost unknown to them; nor do they know what a dogma is, for they find not this word in the holy scriptures, and their first rule is to adhere closely to them both in words and deeds.
It is true that the Vaudois have departed more or less from their former simplicity, since the reformation; they have been forced to use the books of the reformed, and to send their youth to be educated in foreign colleges. They use, for example, the catechism of Osterwald, because there is no means of printing others, in the country; but I hope once more to bring to light the catechism which our ancestors used in the twelfth century, the original of which is in the library of Cambridge. By substituting it for that of Osterwald, we should return to the usages of our ancestors. To complete the desired change, it would only be necessary to establish a small college or seminary in the vallies, for the education of those who are intended for the church. I have now only to intreat that it may not be taken amiss if I have laid so little stress on the Reformation. As a Vaudois I cannot consider it of that importance, which it is of in the eyes of the reformed, but I consider it as a revolution of the greatest interest, both from its civil and religious effects, and that whatever were the intentions of some of the reformers, they merit the title of benefactors of the human race. We owe to them in great part, the progress of science, reason, and philosophy, as well as the first foundations of civil and political liberty, so nearly allied to religious independence. Without them the whole of Europe might still have groaned beneath the Papal yoke. But though they merit our gratitude, let not that gratitude degenerate into idolatry, or allow of their opinions being placed on an equality with the gospel. Luther, Calvin, Wickliffe, Zwingle, OEcolampadius, &c. were but men capable of being deceived like ourselves. Let us listen to their lessons, but remember that our sole legislator is Jesus, and that we are wanting in respect and gratitude to him, if we take any other title than that of Christians. Whoever thou mayest be, reader, into whose hands this book may fall, let me recommend to you the interests of the most consoling of all doctrines, of that doctrine by which we are told that true religion is this—"to visit the fatherless and widows in their affliction, and to keep ourselves unspotted from the world." Allow me to exhort you to search for the knowledge of this divine religion, only in the sacred writings, which ought alone to be the rule and invariable compass of our course. Thus you will bring back all the Christian sects to the standard of the gospel, and inflame all hearts with that charity and philanthropy which form the essence of Christianity. Thus you will render this simple but useful maxim more dear to all mortals;—To do unto others as we would they should do unto us.
By this means you will destroy all factions, because each member of a state will be happy, that all those who are not enemies of the government, should thus enjoy the same privileges. By this means you will contribute to restore to Christianity all its splendour and its power; you will be the benefactors of your family, of your country, of the world. The wicked man, the bigot, and the false devotee, will hate, nay, even persecute you; but you have only to retire beneath the shadow of your own conscience, to render all their machinations abortive. The calm satisfaction which this will afford you, will amply make amends for the momentary pangs which calumny and injustice may excite in your breasts, and if ever mankind shall recognise true merit, it is to you alone they will erect statues.
Utrecht, 4th October, 1794.
NOTES TO PREFACE.
The principal passages where the fundamental truths of Christianity are expressed with the greatest clearness, are the following.
Gospel of St. John, chap. iii. ver. 36.; iv. 25, 26, 29, 39, 42; vi. 69; x. 24, 26; xx. 30, 31; xi. 27. Gospel of St. Luke, chap. xxiv. Acts of the Apostles, chap. ii. 22; iii. 18; iv. 10,12; v. 29, 32; viii. 5, 12, 37; ix. 20, 22; x. 42,43; xi. 14; xv. 7, 19; xvii. 1, 9; xviii. 4, 6, 27,28; xxvi. 22.
There can be no other fundamentally essential articles of the Christian faith, or any of which the belief is necessary to the being a good Christian, except those of which Jesus and his apostles required the belief from the persons they received into the bosom of Christianity. All that has been added since, is nothing more than alloy, as impure in itself, as pernicious in its effects.
This Preface has been translated literally, with the omission of one or two passages, of little interest to those ignorant of the author's family and connections.
HISTORY OF THE VAUDOIS.
PART THE FIRST.
CHAPTER I. DESCRIPTION OF THE VAUDOIS VALLEYS
The valleys which the Vaudois have raised into celebrity, lie to the west of Piemont, between the province of Pignerol and Briançon, and adjoining on the other side to the ancient Marquisate of Susa, and that of the Saluces, The capital, La Tour, being about thirty-six miles from Turin, and fourteen from Pignerol. The extent of the valleys is about twelve Italian miles, making a square of about twenty-four French leagues. The valleys are three in number, Luzern, Perouse, and St. Martin. The former (in which the chief town is now Catholic,) is the most beautiful and extensive, and contains the five parishes of Rora, St. Jean, La Tour, Villar, and Bobbi, through the three last of which runs the rapid Pelice, which has its source near the Pra Alp, and throws itself into the Po.
The Valley of Perouse is about twelve miles long, chiefly mountainous. It is traversed by the river Cluson, and the villages* on the Italian side of that river, (Pinache, Rivoire, Great and Little Doublon, and Villard,) as well as its chief town Perouse, are entirely