The History of Protestantism (Complete 24 Books in One Volume). James Aitken Wylie

and, higher up, the great chestnut-forests and the pasture-lands, where the herdsmen keep watch over their flocks all through the summer days and the starlit nights: the nodding crags, from which the torrent leaps into the light; the rivulet, singing with quiet gladness in the shady nook; the mists, moving grandly among the mountains, now veiling, now revealing their majesty; and the far-off summits, tipped with silver, to be changed at eve into gleaming gold — make up a picture of blended beauty and grandeur, not equaled perhaps, and certainly not surpassed, in any other region of the earth.

      In the heart of their mountains is situated the most interesting, perhaps, of all their valleys. It was in this retreat, walled round by "hills whose heads touch heaven," that their barbes or pastors, from all their several parishes, were wont to meet in annual synod. It was here that their college stood, and it was here that their missionaries were trained, and, after ordination, were sent forth to sow the good seed, as opportunity offered, in other lands. Let us visit this valley. We ascend to it by the long, narrow, and winding Angrogna. Bright meadows enliven its entrance. The mountains on either hand are clothed with the vine, the mulberry, and the chestnut. Anon the valley contracts. It becomes rough with projecting rocks, and shady with great trees. A few paces farther, and it expands into a circular basin, feathery with birches, musical with falling waters, environed atop by naked crags, fringed with dark pines, while the white peak looks down upon one out of heaven. A little in advance the valley seems shut in by a mountainous wall, drawn right across it; and beyond, towering sublimely upward, is seen an assemblage of snow-clad Alps, amid which is placed the valley we are in quest of, where burned of old the candle of the Waldenses. Some terrible convulsion has rent this mountain from top to bottom, opening a path through it to the valley beyond. We enter the dark chasm, and proceed along on a narrow ledge in the mountain's side, hung half-way between the torrent, which is heard thundering in the abyss below, and the summits which lean over us above. Journeying thus for about two miles, we find the pass beginning to widen, the light to break in, and now we arrive at the gate of the Pra.

      There opens before us a noble circular valley, its grassy bottom watered by torrents, its sides dotted with dwellings and clothed with corn-fields and pasturages, while a ring of white peaks guards it above. This was the inner sanctuary of the Waldensian temple. The rest of Italy had turned aside to idols, the Waldensian territory alone had been reserved for the worship of the true God. And was it not meet that on its native soil a remnant of the apostolic Church of Italy should be maintained, that Rome and all Christendom might have before their eyes a perpetual monument of what they themselves had once been, and a living witness to testify how far they had departed from their first faith?

      CHAPTER 7

       THE WALDENSES — THEIR MISSIONS AND MARTYRDOMS

       Table of Contents

      Their Synod and College — Their Theological Tenets — Romaunt Version of the New Testament — The Constitution of their Church — Their Missionary Labors — Wide Diffusion of their Tenets — The Stone Smiting the Image.

      ONE would like to have a near view of the barbes or pastors, who presided over the school of early Protestant theology that existed here, and to know how it fared with evangelical Christianity in the ages that preceded the Reformation. But the time is remote, and the events are dim. We can but doubtfully glean from a variety of sources the facts necessary to form a picture of this venerable Church, and even then the picture is not complete. The theology of which this was one of the fountainheads was not the clear, well-defined, and comprehensive system which the sixteenth century gave its; it was only what the faithful men of the Lombard Churches had been able to save from the wreck of primitive Christianity. True religion, being a revelation, was from the beginning complete and perfect; nevertheless, in this as in every other branch of knowledge, it is only by patient labor that man is able to extricate and arrange all its parts, and to come into the full possession of truth. The theology taught in former ages, in the peak-environed valley in which we have in imagination placed ourselves, was drawn from the Bible. The atoning death and justifying righteousness of Christ was its cardinal truth. This, the Nobla Leycon and other ancient documents abundantly testify. The Nobla Leycon sets forth with tolerable clearness the doctrine of the Trinity, the fall of man, the incarnation of the Son, the perpetual authority of the Decalogue as given by God, the need of Divine grace in order to good works, the necessity of holiness, the institution of the ministry, the resurrection of the body, and the eternal bliss of heaven. This creed, its professors exemplified in lives of evangelical virtue. The blamelessness of the Waldenses passed into a proverb, so that one more than ordinarily exempt from the vices of his time was sure to be suspected of being a Vaudes. If doubt there were regarding the tenets of the Waldenses, the charges which their enemies have preferred against them would set that doubt at rest, and make it tolerably certain that they held substantially what the apostles before their day, and the Reformers after it, taught. The indictment against the Waldenses included a formidable list of "heresies." They held that there had been no true Pope since the days of Sylvester; that temporal offices and dignities were not meet for preachers of the Gospel; that the Pope's pardons were a cheat; that purgatory was a fable; that relics were simply rotten bones which had belonged to no one knew whom; that to go on pilgrimage served no end, save to empty one's purse; that flesh might be eaten any day if one's appetite served him; that holy water was not a whit more efficacious than rain water; and that prayer in a barn was just as effectual as if offered in a church. They were accused, moreover, of having scoffed at the doctrine of transubstantiation, and of having spoken blasphemously of Rome, as the harlot of the Apocalypse. There is reason to believe, from recent historical researches, that the Waldenses possessed the New Testament in the vernacular. The "Lingua Romana" or Romaunt tongue was the common language of the south of Europe from the eighth to the fourteenth century. It was the language of the troubadours and of men of letters in the Dark Ages. Into this tongue — the Romaunt — was the first translation of the whole of the New Testament made so early as the twelfth century. This fact Dr. Gilly has been at great pains to prove in his work, The Romaunt Version of the Gospel according to John. The sum of what Dr. Gilly, by a patient investigation into facts, and a great array of historic documents, maintains, is that all the books of the New Testament were translated from the Latin Vulgate into the Romaunt, that this was the first literal version since the fall of the empire, that it was made in the twelfth century, and was the first translation available for popular use. There were numerous earlier translations, but only of parts of the Word of God, and many of these were rather paraphrases or digests of Scripture than translations, and, moreover, they were so bulky, and by consequence so costly, as to be utterly beyond the reach of the common people. This Romaunt version was the first complete and literal translation of the New Testament of Holy Scripture; it was made, as Dr Gilly, by a chain of proofs, shows, most probably under the superintendence and at the expense of Peter Waldo of Lyons, not later than 1180, and so is older than any complete version in German, French, Italian, Spanish, or English. This version was widely spread in the south of France, and in the cities of Lombardy. It was in common use among the Waldenses of Piedmont, and it was no small part, doubtless, of the testimony borne to truth by these mountaineers to preserve and circulate it. Of the Romaunt New Testament six copies have come down to our day. A copy is preserved at each of the four following places, Lyons, Grenoble, Zurich, Dublin; and two copies are at Paris. These are plain and portable volumes, contrasting with those splendid and ponderous folios of the Latin Vulgate, penned in characters of gold and silver, richly illuminated, their bindings decorated with gems, inviting admiration rather than study, and unfitted by their size and splendor for the use of the People.

      The Church of the Alps, in the simplicity of its constitution, may be held to have been a reflection of the Church of the first centuries. The entire territory included in the Waldensian limits was divided into parishes. In each parish was placed a pastor, who led his flock to the living waters of the Word of God. He preached, he dispensed the Sacraments, he visited the sick, and catechized the young. With him was associated in the government of his congregation a consistory of laymen. The synod met once a year. It was composed of all the pastors, with an equal number of laymen, and its most frequent place of meeting was the secluded mountain-engirdled valley at the head of