VOL. IV. FRANKFORT, KY. MARCH, 1849 NO. 7. WERE THE WALDENSES BAPTISTS OR PEDO-BAPTISTS?\parTHE Waldenses were not Pedo-baptists. The proofs relied upon to show that they were, we have examined, and have demonstrated their utter insufficiency for the purpose. Not a solitary fact or document to sustain that position, can be adduced until the Reformation, when some of the Waldenses were led to adopt a new creed, acknowledged by them to differ materially from the teachings of their fathers. The authority relied upon by our opponents to prove Waldensian Pedo-baptism is all of modern date and of doubtful importance. The long period of darkness preceding the era of Luther and Calvin, when the Waldenses stood alone as the witnesses of the truth against the world “wondering after the beast,” furnishes not a particle of evidence that they were the advocates of infant baptism. No creed, nor record, nor documents of theirs, of any kind or description, ever has or ever can be adduced to prove that they then lent the least countenance to that rite. During that time, they opposed error and vindicated the truth; but certain it is that infant baptism is not one of the things they defended. At least, if they did, it is not in proof.

THE WALDENSES WERE BAPTISTS. This proposition it will now be our business to prove. We demand the most rigid scrutiny of our facts and conclusions. As heretofore intimated, our object is to arrive at the truth of the matter: we have no denominational principle or practice involved in the adjustment of this much mooted question. If they were not Baptists, it would furnish no reason and present no motive why we should not be so.

Then let the truth appear and justice be done.

It is admitted on all hands, that their enemies charged them with denying baptism to infants. This was one of the charges brought in justification of the cruel persecutions which every where they had to endure. This is admitted by Perrin (as before noticed) and by all their historians. That they were often slandered and misrepresented by their enemies, is freely conceded. But is is easy to detect those slanders and misrepresentations.

The false accusations brought against them by one class of their enemies, are denied and refuted by another class. Besides, the creeds and other writing of the Waldenses, in defense and explanation of their practices and principles, sufficiently meet and repel the injurious imputations which malice invented for their destruction. But if the charge of infant baptism was a calumny, it was one constantly and universally persisted in by their enemies for centuries; and one which the Waldenses, nor any portion of them, until after the Reformation and after their own acknowledged deflection from the doctrine of the their fathers, ever denied. Though condemned and put to death on account of it, they never alleged that the charge was false. On the contrary, they silently and with resignation endured cruel mockings and persecutions on the charge of being Baptists, leaving no intimation that the accusations was untrue. That this is a fair representation of the case, we will now proceed to demonstrate.

As early as the forepart of the eleventh century, a people conceded to be the Waldenses, or at least their predecessors, living in Italy, the South of France, and other parts of Europe, were reputed to deny infant baptism.

About 1025, oneGUNDULPHUS and his followers appeared in Italy, and their sentiments spread rapidly in many countries, and created much sensation.GERARD, bishop of Cambray an Arras, who had examined the sentiments of these persons, reports that they taught as follows respecting infant baptism: “Because to an infant that neither wills nor runs, that knows nothing of faith, is ignorant of its own salvation and welfare, in whom there can be no desire of regeneration or confession; the will, faith and confession of another seem not in the least to appertain.” This is the testimony of an enemy; but why should it be thought, therefore, unworthy of credit? It bears no marks of distortion. It is plain, simple, and specific in its details; and is precisely what thousands have held and taught for centuries, and what the Baptists every where maintain to be the clear and indisputable doctrines of the New Testament. Besides, there is no record existing which furnishes the slightest intimation that the above is a misrepresentation. But let us hear them speak for themselves.

Dr. Allix, speaking of them, says: “They are charged with abhorring baptism, i.e. the Catholic baptism. These disciples said in reply, ‘The law and discipline we have received of our Master will not appear contrary either to the gospel decrees or apostolical institutions, if carefully looked into.

This discipline consists in leaving the world, in bridling carnal concupiscence, in providing a livelihood by the labor of our hands, in hurting nobody, and affording charity to all, etc. This is the sum of our justification, to which the use of baptism can superadd nothing. But if any say that some sacrament lies hid in baptism, the force of it is taken off the three causes [among the Papists]. 1st. Because the reprobate life of ministers can afford no saving remedy to the persons baptized. 2ndly. Because whatever sins are renounced at the font, are afterwards taken up again in life and practice. 3rdly. Because a strange will, a strange faith, and strange confession do not seem to belong to a little child, who neither wills nor runs, who knoweth nothing of faith, and is altogether ignorant of his own good and salvation, in whom there can be no desire of regeneration,. and from whom no confession of faith can be expected.” The charge, then, thatGUNDULPHUS and followers denied infant baptism is no “calumny.” It is clear that on this point they wereBAPTISTS. This is as well established an any other fact in their history. They flourised five hundred years before the Reformation. The most judicious historians recognize them as the same people afterwards denominated the Waldenses.

They were the same uncompromising opponents of the corruptions and usurpations of the Romish hierarchy, the same meek and faithful advocates of a pure faith and a pure church—they lived and preached in the same country as those afterwards denominated Waldenses. That they were Baptists, evenDR.MOSHEIM was compelled to confess. He says, “They rejected baptism as a rite of no use as regards salvation; and especially the baptism of infants.” 3 This is precisely the ground maintained by the Baptists now—constituting their distinguishing peculiarity.

About the year 1040, a people calledPATERINES began to attract great attention in the regions about Milam, in the places rendered subsequently so famous by the testimony and sufferings of the Waldenses. They denied and prohibited the baptism of infants, say their opponents —”Damnat et prohibet de baptismo puerorum et parvulorum. ” “Concerning penances, oaths, excommunication, etc., they condemn the whole, as the Catholics maintained them: and the signs and miracles of the Catholic church, they say, are all a diable , from the devil — — Among other things they said, that a child had no desire to be baptized, and was incapable of making any confession of faith, and that the willingness of and professing of another could be of no service to him.” 4 Dr. Allix regards these as the same denomination of Christians afterwards known as Waldenses. If they were not Baptists,WHAT WERE THEY? There is no proof extant that they ever baptized an infant, or that they ever lent the least countenance to such a rite. It appears in proof only, that they vehemently testified against pedobaptism.

If this be a calumny, it cannot be shown to be such. If is is a stain upon their Christian reputation, it must remain there forever. It cannot be washed out. Buy why should it be considered a calumny? It is charged to be such only by those who desire it to be so. The charge has no foundation but in fancy. Because the Pedo-baptists want them to be in favor of their views, they have imagined that all history has borne false witness respecting their sentiments and practices!

Towards the close of this century,DEODWINUS, bishop of Leige, writing to the king of France, says: “There is a report come out of France, and which goes through all Germany, that these two [BRUNO andBERENGARIUS] do maintain that the Lord’s body [the host] is not the body, but a shadow and figure of the Lord’s body; and they do disannul lawful marriage, [deny that marriage is a sacrament]; and as far as in them lies, overthrow the baptism of infants.” Bellarmine says: “The Berengarians admitted only adults to baptism, which error the Anabaptists embraced.” Twisk’s Chronicle of the eleventh century says: “It appears that in this age, the baptism of believers was asserted and practiced by the Waldenses and Albigenses.”

The Waldenses were often called after the names of their distinguished men. Hence, in many places, they were denominated Berengarians, after Berengarius, archdeacon of Angers, who embraced and advocated their sentiments. And all the evidence extant shows that in this century, there were, in Italy, and in other places, afterwards rendered illustrious by the sufferings of the Waldenses, multitudes of individuals who protested against the abominations of Popery and of infant baptism. These persons, as before stated, are usually and almost universally considered by the best informed Protestant historians to be those who, in subsequent centuries, have attracted so much attention under the names of Waldenses and Albigenses.

But, as intimated in a former number, we wish to call attention more especially to the twelfth century, where some begin the history of the Waldenses; and where especially Perrin and those who follow him, present them first prominently to the observation of their readers. It was in that age, that the name by which they are now most generally known was first applied to these faithful and true witnesses. A.D. 1110,PETER DE BRUIS, whom Perrin reckons among the Waldensian barbs, 7 arose in the South of France, labored zealously and successfully in calling the minds of the people of the consideration of pure and undefiled religion. Great multitudes were led by him to renounce the mummeries of papism and embrace the plain and simple doctrines and practices of the New Testament. All concur in the admission that Peter was a Baptist. He taught, according to Mosheim, “That persons ought not to be baptized, until they come to the use of reason.” 8 And respecting HENRY, believed by many to be a disciple of Peter de Bruis, the same historian testifies, “We only know, that he too disapproved of infant baptism, inveighed severely against the corrupt morals of the clergy, despised the festal days and the religious ceremonies, and held clandestine assemblies” 9 These two bold and zealous ministers were the champions of the Waldensian denomination during the first half of the twelfth century. Their great success alarmed the Papists and aroused them to persecution. In the year 1119, the Council of Thoulouse put forth the following sentence against them and their brethren: “Moreover, we exclude as heretics from the church of God, and we condemn those who, under the semblance of religion, deny the sacrament of the Lord’s body [transubstantiation], the baptism of children, the priesthood and other ecclesiastical orders, and the bond of legitimate marriage, [or marriage as a sacrament]; and we order that they be delivered Over the secular power. We also bind in the same chain of damnation, their defenders, until they repent.” Twenty years afterwards,GIESLER tells us, the same decree was again fulminated by the second Lateran Council. 11 DR.WALL evidently felt the force of this decree, which wrung from him the following remarks: “The Lateran Council under Innocent 2, 1139, did condemn Peter Bruis, and Arnold of Brescia, who seems to have been a follower of Bruis, for rejecting infants’ baptism.” Peter , abbot of Clugny, who wrote against the Waldenses, then generally denominated Petrobrusians, says: “The first capital error of the heretics is, that they contend that infants are not baptized or saved by the faith of another; but ought to be baptized and saved by their own faith; or that baptism without their own faith does not save; and that those that are baptized, in infancy, should be baptized again; nor are they then re-baptized, but rather rightly baptized.” A little before the year 1140,EVERVINUS, of Stainfield, diocese of Cologne, Germany, in a letter addressed to Saint Bernard, says: “There have lately been some heretics discovered among us near Cologne, of whom some have with satisfaction returned to the bosom of the church. * * * Their heresy is this: — * * * They do not hold the baptism of infants, alleging that passage of the gospel, ‘He that believeth and is baptized, shall be saved.’ They place no confidence in the intercession of the saints; and all things observed in the church which have not been established by Christ himself or his apostles, they call superstitious. * * I must inform you also, that those of them that have returned to our church, tell us, that they had great numbers of their perusasion scattered every where, and that amongst them were a great many of our clergy and monks.

And as for those who were burnt, they, in the defense they made for themselves, told us, that this heresy has been concealed from the time of the martyrs; and that it had existed in Greece and other countries.” Speaking of the same denomination of people,ST.BERNARD says: “If you ask them of their faith, nothing can be more Christian; and if you observe their conservation, nothing can be more blameless; and what they speak, they confirm by their deeds. You may see a man for the testimony of his faith, frequent the church, make his confession, receive the sacrament. What more like a Christian? As to life and manners, he circumvents no man, and does violence to no man. He fasts much, and eats not the bread of idleness; but works with his hands for a support. The whole body indeed are rustic and illiterate; and all whom I have known of this sect are very ignorant.” And writing to the Earl of St. Giles, A.D. 1147, the same worthy, complaining of the influence of these heretics, observes: “The churches are without people, the people without priests, the priests without honor, and Christians without Christ. Meeting houses are no longer conceived holy, nor the sacraments sacred.

Men die in their sins, their souls carried to that terrible judicature, alas! neither reconciled by penance, nor strengthened by the holy communion. The infants of Christians are hindered from the life of Christ, the grace of baptism being denied them; nor are they suffered to come to their salvation [baptism], though our Savior cornpassionately cry out, “Suffer little children to come unto me.” Let us pause here, at the middle of the twelfth century, and survey the grounds already passed over. It is admitted, then, on all hands, that during this time, the enemies of the Waldenses charged that they were Baptists.

So Perrin, and Sims, and Miller, and Baird all admit. The charge was preferred by deacons, presbyters, prelates and popes. It was asserted in decrees of councils, and recorded in the minutes of the proceedings of courts and inquisitions. It was proclaimed in sermons and published in histories. Was the charge true or false? That is the question. If not true, are there any means by which we can demonstrate its falsehood? Did the Waldenses of that age deny it? It was one of the chief reasons assigned for the cruel and unrelenting persecutions with which they were every where pursued: and if they ever denied the charge of ever complained that in this respect they were falsely accused, that denial and complaint have been buried amid the rubbish of departed ages. They do not exist, or at least, have never been found or heard of. The first denial ever made was since the Waldensian denomination had passed away, more than five hundred years after the commencement of the persecutions against them for their alleged repudiation of infant baptism; and by persons who had no authority whatever to sustain the denial. So much for this point. The charge of their enemies that they were Baptists was never disproved by any evidence worthy of the slighest credit.

The Waldenses themselves never denied the charge. Their own writings and creeds very clearly show, that so far from disclaiming their hostility to infant baptism, they openly avowed it; or delcared doctrines which necessarily subvert the “main pillar of Popery.” There is a work of theirs, in verse, called the “Noble Lesson,” which is supposed to have been written in the beginning of the twelfth century. It was held in great esteem by them. We extract the following passages from it: “He [Jesus] himself was baptized, that he might give salvation to us.

And he commanded the apostles to baptize the nations.

For then began the renewal. * * * * * And he called the apostles, and commanded them to go throughout the world, to make disciples of all nations: To preach to Jews and Greeks, and every human being. * * * * * And they proclaimed without fear the doctrine of Christ; preaching to Jews and Greeks, and working many miracles.

And they baptized believers in the name of Jesus Christ.

Then there became a people of new converts.

And they were called Christians because they trusted in Christ. ” 16 These are all the allusions made to the ordinance of baptism in the “Noble Lesson.” Let is be remembered, that this was written just about the time the sword of persecution was unsheathed against them because of their alleged denial of infant baptism. If the charge was false, here was an occasion and an opportunity presented for denying and disproving it. But they attempt nothing of the sort. On the contrary, they clearly teach that Jesus Christ sent out his apostles to “make disciples;” and that the apostles, in the execution of the commission, “baptized the believers in the name of Jesus Christ, then there became a people of new converts.” This is Baptist language and Baptist doctrine. No other people would have thus met the charge of rejecting infant baptism. To their enemies, gnashing upon them with their teeth for denying baptism to children, they fearlessly proclaim the commission of Christ and the practice of the apostles for the baptism of believers only. If they were Pedo-baptists, their conduct is wholly inexplicable; if not utterly unjustifiable for not repelling a gross and injurious calumny. But on the supposition that they were Baptists, the mystery is at once made clear, and all is consistent and right.

There is a “Catechism” of theirs too, supposed to be of the same date— certainly written under the same circumstances and during the persecutions for the same charge. We make the following quotations: Minister. What is that which thou believest concerning the holy church? Answer. * * * The church as it is considered according to the truth of the ministry, is the company of the ministers of Christ, together with the people committed to their charge, using the ministry by faith, hope and charity.

Minister. Whereby dost thou know the church of Christ? Answer. By the ministers lawfully called, and by the people participating in the truth of the ministry.

Minister. By what marks knowest thou the ministers? Answer. By the true sense of faith, by sound doctrine, by a life of good example, by the preaching of the gospel, and due administrations of the sacraments. Minister. By what mark knowest thou false ministers? Answer. By their fruits, by their blindness, by their evil works, by their perverse doctrine, and by their undue administration of the sacraments. * * * Minister. By what marks is an undue administration of the sacraments known? Answer. When the priests not knowing the intentions of Christ in the sacrament, say that the grace and truth are included in the external ceremonies, and persuade men to the participation of the sacrament without the truth and without faith. But the Lord chargeth them that are his, to take heed to such false prophets, saying, Beware of the Pharisees, that is, the leaven of their doctrine. Again, Believe them not, neither go after them. And David hates the church of congregation of such persons, saying, I hate the congregation of evil men. And the Lord commands to come out from the midst of such people;—Numbers, 6:16, “Depart from the tents of these wicked men, and touch nothing of theirs, lest ye be consumed in their sins.”

And the apostle, 2 Corinthians 6:14, “Be not unequally yoked with unbelievers: for what fellowship hath righteousness and unrighteousness, and what communion hath light with darkness, and what concord hath Christ with Beiial? Or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you.”

Again, 2 Thessalonians 3:12, “Now we command you, brethren, that you withdraw yourself from every brother that walketh disorderly.” Again, Revelation 18:4, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Minister. By what marks are those people known who are not in truth within the church? Answer. By public sins and erroneous faith; for we ought to fly such persons, lest we be defiled by them. Minister. By what way oughtest thou to communicate with the holy church? Answer. I ought to communicate with the church in regard to its substance, by faith and charity, as also by deserving the commandments, and by a final persevering in well doing. Minister. How many things are there which are ministerial? Answer. Two, the word and the sacraments. Minister. How many sacraments are there? Answer. Two: namely, Baptism and the Lord’s Supper.” What is taught in the above, but that principle, which Dr. Mosheim says, “lay at the foundation and was the source of all that was new and singular in the religion of the Baptists;” viz: “That the kingdom which Christ set up on the earth or the visible church is an assembly of holy persons; and ought therefore to be entirely free not only from ungodly persons and sinners, but from all institutions of human device against ungodliness)” This is no Pedo-baptist principle. Presbyterians would have said, that the visible church was composed of believers and “their offspring.” the nature of infant baptism is to bring the unconverted and unbelieving within the pales of the church of Christ. The Waldenses, then, in their Catechism, strike at the root of infant baptism and assert the great principle of all Baptist peculiarity. And this they do, too, in the face of danger and death.

What motives, other than those inimical to the baptism of infants, could have prompted them to pursue such a course under such circumstances? —to strike at the very foundation of the Pedo-baptist edifice, if they did not wish to see that superstructure left without one stone upon another?

Vignaux, in his Memorials of the Waldenses, as cited by Perrin, confirms the opinion that they maintained that the visible church of Christ was composed of believers only. One fundamental doctrine of theirs, as enumerated by him, was this: “Those who hear the word of God and have a right knowledge of it, are the true church, to whom Jesus Christ hath committed the keys to let in his sheep and drive out the wolves.” “This,” says Vignaux, “is the doctrine of the Waldenses, which the enemies of truth have impugned, and for which they have in those days persecuted them, as the said enemies themselves testify.” In their creeds too, they were equally bold and explicit. In one put forth A.D. 1120, they say: “12 . We consider the sacraments as signs of holy things, or as the visible emblems of invisible blessings. We regard it as proper and even necessary that believers use these symbols or visible forms when it can be done. Notwithstanding which, we maintain that believers may be saved without these signs, when they have neither place nor opportunity of observing them. “13. We acknowledge no sacraments (as of divine appointment) but baptism and the Lord’s Supper.” This was put forth the next year after the bloody canon of the Council of Toulouse, (already quoted), denouncing the Waldenses and delivering them over to the secular power for punishment, because, among other things, they denied infant baptism. It was evidently written and published to rescue their doctrines from the misrepresentations of their enemies, and to justify themselves before angels and men for choosing to die rather than renounce their sentiments. Can credulity itself suppose it possible, that Pedo-baptists falsely charged with denying their darling dogma, and ready to be offered on account of this false accusation, would solemnly publish a creed setting forth the baptism of believers in the most emphatic language, and wholly omitting the most remote allusion to the baptism of infants?

To suppose this, is to charge them with failing to bear testimony to the whole truth — with proving recreant to principles lying at the very foundation of the church of the Redeemer. But their whole history shows that they were incapable of dissimulation or concealment. No danger nor any torture could make them deny or dissemble the doctrines which they believed inculcated in the Sacred Scriptures. This creed is clearly a Baptist creed. The Waldenses sacredly preserved it through all the dark night of their persecutions. They never recanted it. During the four hundred years preceding the Reformation, in the valleys and fastnesses of the Alps and the Pyrenees, and in almost all the countries of Europe, the churches of these persecuted followers of the Savior sacredly cherished and firmly maintained the principles of this creed. During all that time they published nothing in contradiction of its principles or having the slightest appearance of recantation. They let it remain before the world as the symbol of their faith. It comes to us hallowed by the approval and sealed by the blood of that great multitude of martyrs who died for the witness of Jesus and the word of God during the world’s midnight.

The charge, then, that the Waldenses denied infant baptism, is no calumny.

It was preferred against them by their enemies, it is true; but it was never denied by themselves. Drawn before councils, and courts, and kings, and charged with this as an offense worthy of death and of bonds, they enter no plea of not guilty; but affirm, in justification of themselves, that Jesus commanded the apostles to baptize disciples, and that the apostles did as they were commanded: — they declared the visible church of Christ to be composed of believers, and that its ordinances belonged only to such.

These facts incontestibly prove the Waldenses not to be Pedo-baptists, but Baptists. The charges against them respecting heresy in doctrine and immorality in practice are amply met and refuted by the creeds and other writings of the Waldenses. It is strange, for any other reason than that they were Baptists, that this respecting their denial of infant baptism should remain without the slightest intimation of its untruth.

Certain it is, that this interpretation of their creeds and their conduct is not peculiar to the Baptists. Many who would have been glad to establish their friendship for pedo-baptism, have been constrained to admit that they utterly rejected it. This will appear before we are done. We resume our quotations:

AeneasSYLVIUS, afterwards Pope Pius II, says of them: “Concerning the sacrament of baptism they say, that the catechism signifies nothing, that the absolution pronounced over infants avails them nothing — that the godfathers and godmothers do not understand what they answer the priest.” But this representation of their abhorrence of the only manner of baptizing infants then existing in Europe, so far as history, or tradition even, gives any testimony, is excelled by their own strong language. In their work on Anti-christ, dated 1220, the Waldenses say: “The third work of Anti-christ consists in this, that he attributes the regeneration of the Holy Spirit unto the dead outward work, baptizing children in that faith, and teaching that thereby baptism and regeneration must be had, and therein he confers and bestows orders and other sacraments, and groundeth therein all his Christianity, which is against the Holy Spirit.” This very clearly ascribes to Anti-christ all the infant baptism practiced at that time. Then the baptism of an adult was of rare occurrence. It was the exception to a general, almost universal rule. Ages before, enactments of state sternly required all parents to bring their children to the laver of regeneration. To refuse and postpone was to jeopardize property, liberty and even life. The reason of the law was, that without baptism, infants of the most tender age were liable to everlasting destruction from the presence of God and the glory of his power. Hence, to meet the requisition of faith which the Scriptures clearly demand of all candidates for baptism, clerical ingenuity devised a faith by proxy; and parents as sponsors, or else godfathers and godmother, were appointed to answer and make confession instead of the infant; and upon a profession of faith thus made by its sureties, the infant was regarded as believing, and solemnly baptized for regeneration and salvation, and thus became entitled to all the privileges of members of the church of the Redeemer. If there was any other infant baptism in the ages of which we now write, all contemporary testimony is wholly silent in relation to it. It has passed away, and left no traces of its existence. The Waldenses, therefore, in denouncing this as the work and device of Anti-christ, denounced all the infant baptism then known in Europe—then known in the world ! There was at that age no baptism of infants without sponsion—none except for regeneration and salvation— and thus all Christianity was grounded in it: and the Waldenses, in rejecting this as the special work of the peculiar enemy of Christ, declared, in no doubtful terms, that they wereBAPTISTS. But we return once more to our quotations, in further proof of the position in hand.

Twisk’s Chronicle (already quoted) says: “We conjecture from writers, that the Waldenses and Albigenses brethren existed at and immediately after this date, [A.D. 1100]; they were oposed to papistic errors and infant baptism.” Bishop Usher , on the authority of Koveden’s Annals, states, that in the year 1176, the Boni homines of Toulouse, (a name given to the Waldenses), were summoned before a meeting of bishops, abbots, etc., and required to recant their errors by subscribing to a creed drawn up for the purpose. In the creed was the following article: “We believe also that no person is saved but he that is baptized: and that infants are saved by baptism.” Being urged to subscribe and swear to this creed, they positively and perseveringly refused. Eckbertus Schonaugiensis wrote in 1160 a treatise against the Waldenses. He labors to distort their doctrines, and often presents his own mad conclusions of what they teach, as the doctrines which they really maintained. Like his brethren now in relation to Protestants, he endeavored to magnify the differences of sentiment which he alleged existed against them. He says: “Of baptism they speak variously, that baptism does no.good to infants, because they cannot of themselves desire it, and because they cannot profess any faith. But there is another thing which they more generally hold concerning that point, though more secretly, viz: that no water baptism at all does any good for salvation: and therefore such as come over to their sect they rebaptize by a private way, which they call baptism with the Holy Spirit and with fire.” What he represents as their public doctrine is all right enough, and sustained by their own writings and creeds. He could not venture to misrepresent these. They were open to the inspection of the world—to be seen and read of all men. Hence he has to pretend to a knowledge of their secret doctrines and practices; and here he lets loose his fancy and his falsehoods. We should not expect to find much truth in an enemy speaking of things secret in relation to those he wishes to bring under the odium and persecution of the multitude: but even the most reckless opponent will not readily hazard a palpable misrepresentation, not to say a glaring falsehood, in relation to the customs and opinions of a denomination which he knows and admits are as well understood by the public as by himself. Hence, then, we can readily believe what Eckburtus says in relation to the Waldenses denying infant baptism; for there he speaks of what is generally known; while we disbelieve what he says respecting their baptizing with the Holy Spirit and fire, because he confesses that they did not do these things publicly. In fact, he pretends to have learned the matter “from one who had been at their secret meetings.” But who this individual was, what his calling or what his character for truth, he gives no information. The whole is clearly a calumny, unsupported by any respectable and known witness. And thus it is easy to separate truth from falsehood, in the statements of the enemies of the Waldenses. In the first ages of the gospel dispensation, similar charges were preferred against the Christians, in relation to secret meetings, by their pagan persecutors.

The enemies of the Waldenses attempted to refute, by argument, the objections brought against infant baptism. We will give a specimen from Petrus Cluniacensis. He says: “If baptism given in infancy be null and void, as they pretend, then all the world has been blind hitherto, and by baptizing infants for above a thousand years, has given but a mock baptism, and made but fantastical Christians. * * * And whereas all France, Spain, Germany, Italy, and all Europe, has had never a person now for three hundred or almost five hundred years baptized otherwise than in infancy, it has never a Christian in it!” Even to Dr. Wall, this furnishes conclusive proof, that the Waldenses here alluded to by Peter of Clugny were Baptist—utterly rejecting baptism of infants.

The Waldenses were sometimes called Cathari, or Puritans, because they taught that the church should be kept pure—separate from the world— and composed only of regenerated persons. Says Dr. Wall: “At the year 1192, one Alanus reckoning up the opinions of the Cathari, says, some of them held baptism of no use to infants; and others of them to no persons at all.” Perhaps Alanus puts his own construction of their sentiments, for the sentiments of the Cathari. True, it was common in those days, to reproach the Waldenses with all the errors of every party opposed to the papism; and hence, perhaps, Alanus may have meant to affirm, in this loose and reproachful way, that the Manicheans were also Cathari, or Waldenses. “Several councils and decretals made about this time,” says Dr.

Wall, “do establish the doctrine of baptism both in general, and also particularly that of infants, in opposition, as it seems, to some that denied all baptism, and to others that denied that of infants.

As for example, the Lateran Council under Pope Innocent 2, anno 1215, cap. 1. ‘The sacrament of baptism performed in water with invocation of the Trinity is profitable to salvation, both to adult persons and also to infants, by whomsoever it is rightly administered in the form of the church.’ And the said pope has in his decretals a letter in answer to a letter from the bishop of Aries in Provence, which had represented to him, that ‘some heretics there had taught that it was to no purpose to baptize children, since they could have no forgiveness of sins thereby, as having no faith, charity, etc.’” The Book Of Sentences of the inquisition of Toulouse informs us, that the Waldenses hold, “that baptism by water administered by the church is of no use to children, because the children, so far from giving assent to it, cried at it.”

Ermengardi , a great man in the church and one of the great rulers of his age, who flourished about the-close of the twelfth century, charges the Waldenses with denying infant baptism. He says: “These heretics say, moreover, that this sacrament [baptism] can be of no use to any but to those who seek it with their own mouth and heart. Hence drawing this erroneous conclusion, that baptism can be of no use to children.”

Izarn , a Dominican and Troubadour, who flourished in the thirteenth century, says: “They admitted another baptism to what the church didwthat is, believer’s baptism.” Favin , the historian says, “The Albigois do esteem the baptism of infants superstitious.” Legar observes of John Chassagnien , (a Frenchman and a Papist who wrote a history of the Albigenses, published in the sixteenth century), “This author proves that many Albigenses, though they have never rejected the sacrament [of baptism], nor said that it was useless, have nevertheless maintained that it was not necessary to little children until they were of age to believe; and that it is written, ‘He that believeth and is baptized shall be saved; but he that believeth not shall be damned.’ In which they hve followed Tertullian, who is of this opinion, that baptism may by postponed in the case of infants until they shall be larger, and shall have sense and intelligence.” “One of the most recent and celebrated works in Ecclesiastical History which has appeared on the continent of Europe,” says Mr.

Hague, “is by M.DE POTTER, who, in a compendious account of these people, says, ‘They called the Pope Anti-christ, opposed the payment of tythes, abolished the distinctions in the priesthood, denied the authority of councils, rejected all the ceremonies of baptism except simple ablution, and laying great stress on the truth that in infancy there can be no actual conversion to the Christian faith, they therefore baptized anew all those who left the Romish church, wishing to embrace their doctrines.” Limborch , Professor of Divinity in the University of Amsterdam, in 1670, who wrote a history of the Inquisition, in comparing the Waldenses with the Christians of his own times, says: “To speak honestly what I think of all the modern sects of Christians, the Dutch Baptists most resemble both the Albigenses and Waldenses, but particularly the latter.” Starck , court preacher of Darmstadt, in his history of baptism, says: “If instead of looking only at particular confessions, we follow out their general mode of thinking, we find that they not only rejected infant baptism, but re-baptizing those who passed from the Catholic church to them, and that although the Anabaptists held a connection with Munzer, Storck, Grebel, Stubner and Keller, the\parWALDENSES WERE THEIR PREDECESSORS.” Venema , a celebrated Protestant divine and ecclesiastical historian, after assigning various reasons against considering the Mennonites as descended from the “madmen of Munster,” proceeds to remark:— “The nearest origin of the Mennonites [Dutch Baptists], in my judgment, is better derived from the Waldenses, and also from that of the Anabaptists. The Mennonites desired to have the innocence and purity of the primitive church restored, and to carry on the Reformation further than Luther and Calvin intended. Certainly the Waldenses, if you except the origin of the flesh of Christ, held the principal articles of religion almost in common with the Mennonites.” Robinson , in his Ecclesiastical Researches, quotes an old Italian historian, who, describing the Waldenses of the twelfth century, says: “The liturgy they never read. They say no one should be compelled as to his faith—that there is no use of a catechumen state, and no profit in infant baptism. They severly denounce the whole body of the clergy on account of their idle course of life, and say they ought to labor with their own hands, as did the apostles.” Jacob Mehkning , quoted by Benedict out of the Dutch Martyrology, says: “In giving an account of baptism for the 14th century, I have in my possession an ancient Confession of the Waldensic brethren in Bohemia, printed in German, in which they expressly declare that at the commencement of Christianity there were no infants baptized; that their progenitors had not practiced it, etc, as John Bohemius writes in the 2nd book von der Sitten der Voelker: — it was formerly the custom to dispense baptism to those only who received preparatory instruction in the faith, and underwent seven examinations, the weeks preceding Easter and Whitsunday; such were then baptized on confession of their faith; but after it was supposed that baptism was essential to salvation, it was ordained (by the Papists) that infants should be baptized, sponsors being allowed them, who were to make confession and renounce the devil in their stead.” Mosheim , although a great enemy of the Baptists, was nevertheless compelled to admit, that their “true origin was hid in the depths of antiquity.” He says, “The modern Mennonites [or Dutch Baptists] affirm, that their predecessors were the descendants of those Waldenses, who were opposed by the tyranny of the Papists; and that they were a most pure offspring, and most averse from any inclinations towards sedition, as well as from all fanatical views.” And then remarks: “I believe the Mennonites are not altogether in the wrong, when they boast of a descent from these Waldensians, Petrobrusians, and others, who are usually styled the witnesses from the truth before Luther. Prior to the age of Luther, there lay concealed in almost every country of Europe, but especially in Bohemia, Moravia, Switzerland, and Germany, very many persons, in whose minds was deeply rooted that principle which the Waldensians, the Wickliffites, and the Hussites maintained, some more covertly and others more openly; namely, that the kingdom which Christ set up on the earth, or the visible church, is an assembly of holy persons; and ought therefore to be entirely free not only from ungodly persons and sinners, but from all institutions of human device against ungodliness. This principle lay at the foundation and was the source of all that was new and singular in the religion of the Mennonites; and the greater part of their singular opinions, as is well attested, were approved some centuries before Luther’s time, by those who had such views of the nature of the church of Christ.” There was published at Breda, in 1819, an “Account of the Origin of the Dutch Baptists,” byDR.YPEIJ, professor of theology at Groningen, and\parREV. J.J.DERMONT, chaplain to the king of the Netherlands. These gentlemen belonged to the Dutch Reformed Church; in other words, were Dutch Presbyterians. In this work, they say: “The Mennonites were descended from the tolerably pure evangelical Waldenses, who were driven by persecution into various countries; and who, during the latter part of the twelfth century, fled into Flanders, and into the provinces of Holland and Zealand, where they lived simple and exemplary lives, in the villages as farmers, in the towns by trades, free from the charge of any gross immoralities, and possessing the most pure and simple principles, which they exemplified in a holy conversation. They were therefore in existence long before the Reformed Church of the Netherlands. There were then two sects among them: the one distinguished by the name of the perfect, (who held to a community of goods), and the other the imperfect. By far the greater part of the first sect, and the whole of the second, were certainly among the most pious Christians the church ever saw, and the worthiest citizens the state ever had. History removes every doubt on this subject. “In the year 1536, their scattered community obtained a regular state of church order, separate from all Dutch and German Protestants, who at that time had not been formed into one body by any bonds of unity. This advantage was procured them by the sensible management of a Friezeland Protestant. Menno Simons,who had formerly been a popish priest. This learned, wise and prudent man was chosen by them as their leader, that they might by his personal efforts, in the eyes of all Christendom, be cleared from the blame which some of them had incurred. This object was accomplished accordingly: some of the perfectionists he reclaimed to order, and others he excluded. He purified also the religious doctrine of the Baptists. “We have now seen that the Baptists who were formerly called Anabaptists, and in later times Mennonites, were the original Waldenses; and who have long in the history of the church, received the honor of that origin. On this account the Baptists may be considered as the only Christian community which has stood since the days of the apostles, and as a Christian society which has preserved pure the doctrines of the gospel through all ages. The perfectly correct external and internal economy of the Baptist denomination tends to confirm the truth, disputed by the Romish church, that the Reformation brought about in the sixteenth century was in the highest degree necessary; and at the same time goes to refute the erroneous notion of the Catholics, that their communion is the most ancient.” Is it not strange, that so many writers, friends and foes, priests, polemics, and historians, through so many ages, should persist in charging the Waldenses with being opposed to infant baptism, if all that time they were not only in the constant practice, but were the bold defenders of that rite?

And the marvel is not lessened, when it is remembered, that these charges were made without concert, in different ages and countries, under widely differing circumstances and for various purposes; and that the Waldenses themselves, in none of their confessions and publications, should ever deny them; but, on the contrary, should so state their doctrines as to lead the most candid of every persuasion to believe that they were Baptists.

Indeed, no point in their history, and no tenet in their creed are more clear and palpable than that they denied infant baptism. If this is not established by the proof we have adduced, then no fact in history can be established. Says Robinson, “Admist all the productions of early writers, friends and foes, confessors of the whole truth and opposers of it, annalists, historians, recorders, inquisitors, and others, with the labored researchers of Usher, Newton, Allix, Collier, Wall, Perrin, Leger, Moreland, Mosheim, Maclaine, Gilly, Sims, and others—all of the Pedobaptist persuasion, with every advantage of learning on their side—who collated councils, canons, synods, conferences, chronicles, decrees, bulls, sermons, homilies, confessions, creeds, liturgies, etc., from the private creed of Irenaeus down to the rules of Augsburg—who examined documents at home, and explored the territories abroad—their united labors could never produce a single dated document or testimony of pedobaptism among the Vaudois, separate from the Romish community, from Novatian’s rupture to the death of the execrable monster, Alexander VI, 1503.”

We have seen, in a former number, that ever Perrin was constrained to admit, that for several hundred years, infant baptism was not practiced among the Waldneses. He has been followed by others in this admission, as well as in the strange explanation he gives, formerly noticed. A. MELLIN, a teacher of the Calvinists, who flourished in Holland near two centuries ago, says: “That the children of the Waldenses were often pretty old before they were baptized, was not a voluntary act, but owing to a want of teachers, for with them the harvest was plenty, but the laborers few, who could administer the sacraments, and especially baptism, which they held in great estimation; now, since their ministers were scattered to and fro by the violence of persecution, or otherwise traveled into other countries for the purpose of inculcating their doctrine, the parents were necessitated to defer the baptism of their children, and thus it happened that their children were often almost of age before they received baptism.” B. Lydius , a countryman, cotemporary and fellow Calvinist with Mellin, translated Perrin, and endeavored to make it appear, that the Waldenses “deferred by baptism of their infants, not in consequence of their doctrine, but as a matter of necessity, from a want of teachers.” In the third part of the History of the Waldenses, by Perrin and others, we have the following language: — “Thus were some relics and remains of the churches of the poor Waldenses preserved in the more mountainous parts of the marquisite until the year 1633, but without pastors or spiritual food for their poor souls, excepting some few ministers, who were from time to time sent to them incognito from the valley of Lucerne, who is small and very private assemblies did instruct, comfort and encourage as much as possible, there poor faithful, and baptized their children. Yet could not this be done every where without expressing both the minister and all his auditors to inevitable ruin; insomuch, that in the year 1633, when they completed their destruction, several of their children were baptized in said valley of Lucerne, at 18 and 20 years of age.” 41 These are miserable subterfuges to get rid of a plain and undeniable fact, that the children of the Waldenses were NOT baptized. The last story quoted above, is not at all consistent. In the beginning we are told, that it was the marquisite of Saluces which was “without pastors or spiritual food;” and that Lucerne was so abundantly blessed in these respects, that it supplied the wants of the hungry souls of the marquisite: and yet in conclusion, it is gravely narrated, that Lucerne was so destitute of preachers the same year, that the children there were not baptized until or 20 years of age! The year that Lucerne sent preachers to the marquisite, there were children in Lucerne not baptized until they become men and women, for the want of preachers! “The legs of the lame are not equal.”

This story refutes itself. And this is not the most curious matter in this narrative. According to our author, infant baptism among the Waldenses extended to persons 18 and 20 years of age!! The whole story is utterly incredible; and shows to what desperate extremities individuals are reduced, who attempt to prove that these ancient confessors were Pedobaptists.

It was not of necessity, but through choice, that the Waldenses did not baptized their children. Although some of them, as shown in our first article upon this subject, had departed from the paths of their fathers, alleging that their ‘barbs had led them into many and great errors and from the right way of true religion,’ and hence were induced by the Reformers to embrace infant baptism; yet that party was small and did not increase much until the great massacre about a hundred years after. The great body of the Waldenses, to the last, remained true to the doctrines of their fathers. Accordingly, nine years after the publication of the Angrogne Confession, viz: 1544, the Waldenses, while threatened with utter destruction by their persecutors, to remove the prejudices against them and to prevent all misapprehensions of their sentiments, transmitted to the king of France a Confession of Faith, in the 7th article of which, they say:— “We believe that in the ordinance of baptism, the water is the visible and external sign which represents to us that which, by virtue of God’s invisible operation, is within us — viz: the renovation of our minds and the mortification of our members through Jesus Christ. And by this ordinance we are received into the holy congregation of God’s people, previously professing and declaring our faith and change of life.” This is no Pedo-baptist Confession of Faith. It lays the axe at the root of infant baptism. Such people could not have their children baptized, without removing this solemn declaration of their faith. This, then, is the true reason that they were not baptized; and not that their ministers were never at home. And they remained true to this doctrine. Hence, in this very third part of the History of the Waldenses, and even before that wonderful baptism of infants 18 and 20 years of age, above alluded to, there is a Waldensian Confession of Faith, put forth in the year 1655. In that it is declared: “That God has gathered together a church in this world for the salvation of mankind, but she has but one head and foundation, which is Jesus Christ; that this church is the company of the faithful, who being elected of God before the foundation of the world, and called by a holy vocation, are united together to follow the word of God, believing that which he teaches, and living in fear. — -That he has instituted the sacrament of baptism for a testimony of our adoption, and that we are washed from our sins in the blood of Jesus Christ, and renewed in sanctity of life.” The man must be blind, knowing nothing, who cannot perceive in this, a sufficient explanation of the conduct of the Waldenses in not baptizing their infants. And this creed was no novelty among them. In reference to it, Peyran says, “This our professed faith we have not received from Waldo of Lyons, nor from Luther, nor from Calvin; but we have inherited it from the earliest times from our forefathers, who had received it in like manner from their ancestors, as is evident from various confessions presented to our princes.” 44 The great body of them maintained their Baptist sentiments to the last. A few years after the promulgation of this creed, the last bloody crusade was commenced against them. They were massacred by thousands. Their mountains and valleys were stained with their blood. Neither age nor sex was any protection against the fury of their bigotted and blood-thirsty enemies. Their houses and fields were consumed by fire, their whole country made a desolation, and the people who escaped the sword were driven into exile. These poor, persecuted disciples, with their families and dependents, were kindly received in the several Protestant countries of Europe. The most of them settled down in those countries, and have in the lapse of years entirely lost their identity.

Three years after this expulsion from their country, in 1689, some of them about Geneva resolved in return to the homes of their ancestors. They had for three years been under the government and ministry of the Presbyterians; and had fully embraced the doctrine and discipline of John Calvin. They had learned, too, that it was right to wield the sword temporal in defense of and in conjunction with the sword spiritual. 800 or 900 men, equipped with arms and ammunition, set out from Geneva to force their way back to their native valleys and mountains. M. Arnaud, a Presbyterian Minister, seems to have been their leader and commander.

They marched as an army, and not as a church. Their historian says, that having crossed the lake of Geneva, they “divided their whole company into three bodies, viz: the van guard, corps de battaile, and a rear guard; according to the ordinary method of regular troops, which the Vaudois always observed in their marches.” 45 Nor was their mode of procedure characterized for the greatest lenity, although many allowances must be made from the fact, that they were urged on by the most powerful motives of self-preservation. Of their fist day’s movements, we read: “The same knight who gave the alarm, advancing with his pistol in hand towards our people, M. Arnaud with the seur Turel and six fusileers, went after him; but he was so quick in turning tail, that he escaped by flight from a musket shot which was discharged at him.” 46 They ordered the inhabitants of a town to lay down their arms and grant them a passage, or else they would destroy them “with fire and sword.” 47 “After which they took for hostages the governor of Nernier, with Messrs. de Condrees and de Foray, gentlemen of the country.” They captured four gentlemen of Savoy, “and obliged them to alight from their horses and to march on foot as prisoners at the head of the troop.”

They took others the same day, and made them “serve as guides, threatening to hang them on the first tree if they did not acquit themselves faithfully.” They made their prisoners write the following note to the towns through which they had to pass—it abounds with falsehoods: “These gentlemen [Vaudois] arrived here to the number of 2000, (!) they desired us to accompany them, (!) that we might be able to give an account of their conduct; and we can assure you, that it is very orderly (!); they pay for whatever they take, and desire only free passage; therefore, we desire you not to ring the alarm-bell, (!) nor to beat the drum, and to withdraw your people in case they are up in arms. “ (! ) During the first day also, several peasants were shot, to prevent the news of their march spreading. At night, “they made the hostages write on another billet to the town of St. Soyre, through which they were to pass in a little time.” 50 At Marui, having “taken the brothers of Georges, they released the two hostages they had taken at Boerge,” retaining, however, the other gentlemen as prisoners. 51 And thus closed the first day’s journey of this church— “terrible as an army with banners!”

The second day’s journey was on the Sabbath. They resolved to force their way through the town of Chuse, and declared, if the people resisted, that their prisoners should be put to death. This induced one of the prisoners to write to the townsmen to make no resistance. As the bearers were carrying this letter, they met two “gentlemen of distinction coming out of the town to capitulate. They detained them; and at their request sent back the letter with a Vaudois officer: when that officer was in the town, they demanded their order, who boldly answered, it was at the point of his sword.” They were suffered to pass through. “M. Arnaud perceiving that there were no guards at the gates, placed one at the.gate through which they defiled that he might be so much the more secure of the inhabitants. As they were thus defiling, M. de la Rochette advanced to invite some of the officers to dine with him, from which they excused themselves; and having insensibly drawn him out of the town, they told him they expected five loads of wine, and five hundred weight of bread. He presently wrote a billet to his father, who immediately sent them a ton of wine, and as much bread as they needed. Several of them eat and drank, and others, seeing that it too much retarded their march, flung the ton into the river, to the great displeasure of others, who would have been glad to quench their thirst with it. — -M. Arnaud paid five louis d’ors, [about dollars!] with which the inhabitants seemed well pleased. — -When they were about to march, M. de la Rochette and M. de Rides would have returned, under pretense of going to mass, but they carried them away.” Thus this army, for a church of Christ it was not, proceeded in their journey towards their country. Every day’s march was marked by violence, perfidy, and blood, of which the preceding examples afford but a specimen. Having arrived at their former homes, their cruelty and inhumanity were manifested in the most revolting manner. When they took any of the enemy, they put them to death. “They no sooner entered upon their own lands, but whoever fell into their hands, whether the popish peasants who had usurped their possessions, the soldiers or the militia of his royal highness who opposed them, or those revolters who, abjuring their religion, became persecutors, but they cut them in pieces, and some, as it may seem, even in cool blood.” 53 They murdered women and children, and pillaged and destroyed all before them. 54 This was done, too, in the name of religion! They entered into a solemn league and covenant, as follows: “God, by divine grace, having happily brought us back into the heritage of our fathers, to re-establish the pure service of our holy religion, by continuing and finishing the great enterprise which the great God of hosts has hitherto so divinely prospered; we the pastors, captains and other officers [strange church officers!] do swear and promise before the living God, as we would avoid the damnation of our souls, to keep union and order amongst ourselves; not to separate or disunite as long as it shall please God to preserve our lives; and though we should have the misfortune to see ourselves reduced to three or four, never to parley or treat with our enemies, either of France or Piedmont, without the concurrence of all our council of war: and to lay together the plunder which we have or shall take, to be used according as the need of our people and extraordinary occasions shall require. And we the soldiers do this day promise and swear before God, that we will be obedient to the orders of all our officers; and do with all our hearts swear fidelity to the last drop of our blood; that we will put the prisoners and the plunder into their hands, to dispose of them as they shall think fit. For better regulation, all officers and soldiers are forbidden, under great penalties, to rifle any of the dead, wounded or prisoners, during or after engagements, except those who shall be commissioned for that purpose. The officers are enjoined to take care that all the soldiers preserve their arms and ammunition, and especially to chastise most severely those among them who shall swear and blaspheme the holy name of God. And to the end that union, which is the very soul of our affairs, may always remain unshaken amongst us, the officers swear fidelity to the soldiers, and the soldiers to the officers, promising morcover all of them together unto our Lord and Savior Jesus Christ, to pluck, as much as it shall be possible for us, the rest of our brethren out of cruel Babylon, to re-establish and maintain his kingdom with them, even unto death, and faithfully to observe the present regulation all our life long.” But enough:—it is unnecessary to enter further into these details. This army was successful in re-capturing their country, and in being taken again into the favor of their prince. This army was the foundation of the present Vaudois church. Need we pause and mark the differences between it and the churches of the Waldenses? The battle array, the blood, perfidy and pillage which attended the return of these exiles to the homes of their fathers, unerringly stamp them, in spirit, temper and religion, another and a distinct people from those meek and humble disciples of the Savior, who “when reviled, reviled not again,” and who bore with patience and resignation the cruel persecutions which they underwent for centuries. The Waldenses, it is notorious, were averse to bearing arms, and thought it sinful for a Christian to be a soldier. Their notions of oaths, too, would have forbidden their subscribing to the league and covenant just quoted.

However, then, we may admire and approve of the patriotism of this Vaudois army; and however wonderful their courage and success; still we can never recognize them as the representatives of the Waldensian spirit and faith. They had learned their principles from other teachers than the “barbs;” their notions of establishing truth and suppressing error were never derived from Bruis or Waldo. They were evidently of Genevan origin. It was from thence they learned that religion was to be sustained by the sword. In short, these soldiers were led by a Presbyterian minister.

They had adopted Presbyterian peculiarities. Henceforward a close and constant correspondence was kept up between them and the church of Geneva. To the Genevan Colleges they sent their young ministers for education. They adopted the liturgy of Calvin; and became, in many important particulars, wholly unlike their ancestors according to the flesh.

It is childish, then;—it is to set at defiance all history and to discard the plainest matters of fact, to urge that the Vaudois are in every thing the same people, religiously, that the Waldenses were. No man, having before him but the meager facts hastily collated above, can fail to perceive the points of difference, or to recognize the period of time when the Vaudois deflected from the customs of their fathers. The Scotch, under the lead of John Knox, might just as well be called the spiritual descendants of the Waldenses, as the Vaudois commanded by M. Arnaud. Because the Vaudois are Pedo-baptists, does not militate in the least against the position, that the Waldenses were Baptists.

But we cannot close this article, without noticing another remark of the venerable Dr. Miller. He says: “It is perfectly plain,—that they [the Waldenses] baptized by sprinkling or effusion.” 56 He quotes no authority for this statement: and we are quite sure, that neither in any writings of their own, or in those of their enemies, prior to the Reformation, exists there one line or syllable to sustain this assertion. The Episcopalian bishop of Kentucky has justly remarked, that “sprinkling is strictly of Genevan origin.” Dr. Wall says, that the office or liturgy drawn by Calvin for the church of Geneva, is “the first in the world that prescribes affusion absolutely.” 57 He tells us, that it was the Presbyterians who “reformed the font into a basin.” 58 He declares, that “all those countries, in which the usurped power of the Pope is, or has formerly been owned, have left off dipping of children in the font: but that all other countries in the world (which had never regarded his authority) do still use it.” 59 Dr. Wall is high authority. He testifies that only those who once acknowledged the authority of the Pope of Rome, practice sprinkling or affusion. The Waldenses never acknowledged his authority, and consequently did not practice affusion or sprinkling. Dr. Wall sufficiently answers Dr. Miller.

Here we bring our remarks to a close. That the Waldenses were Baptists is evident from the declarations of priests, prelates, popes, and councils, their enemies and persecutors: from the creeds and other accredited documents of the Waldenses themselves: from the notorious fact, acknowledged by Perrin and all candid and well informed men, that for several hundred years before the Reformation their children were not baptized: and from the concessions of many of the best informed writers and historians among Protestant Pedo-baptists. Nothing in all history is better sustained. It is as certain that they were Baptist, as that there was such a people as the Waldenses who were persecuted during many ages, for the witness of Jesus and the word of God. — J.L.W.

PREFACE TO THE FIRST EDITION THE History of the Christian Church, when prosecuted in minute detail, and in all its ramifications, is an ample theme, and has occupied the pens of many learned men, both of our own and other countries. The elaborate treatises of Eusebius, Du Pin, Fleury, Mosheim, Priestley, Milner, and others of inferior consideration, have most of them been long before the public, and are all well known. To discuss the subject at large, or to enter into any competition with those works, as it is not to be expected in the compass of a single volume, 1 so it must not be considered as having at all entered into the views of the present writer. The following pages, whatever may be their merits or defects, were not designed to instruct persons of general reading; for the author is fully aware that they contain little which is not familiar to that class of men. They were compiled with the view of communicating some interesting information to a few friends whose views of the gospel of Christ, and of the nature of his kingdom in this world, happen to coincide pretty much with his own, but who have been debarred the opportunity of exploring the voluminous productions in which that information lay scattered.

Those who have bestowed any considerable degree of attention upon the article of Ecclesiastical History, will readily admit, that no period of it stands so much in need of elucidation, as that which intervened from the beginning of the ninth century to the days of Luther. The original sources of our information are, almost exclusively, the Catholic writers—a race of men who, while they had an interest in disguising the truth, appear to have delighted themselves in calumniating all that dissented from their communion. And even since the time of the Reformation, while the light of divine truth has been shining around us with increasing splendor, and thus contributing to expose in all its deformity that “mystery of iniquity,” the Roman hierarchy, our Protestant historians have been but too implicitly led by those false guides. There is scarcely any History of the Christian Church extant in our language from which it would not be easy to exemplify the truth of this representation; but in no case could it more strikingly be done, than in that which respects the leading object of the present work. Not to multiply proof of this, where proofs are so abundant, an instance in point may be adduced from a cotemporary writer of our own country, who, a few years ago, published, in our own language, the “History of France,” in five vols. 4to. The following is the account there given of the Albigenses, a class of Christians who, as the reader will see from the subsequent part of this volume, were only a branch of the Waldenses, inhabiting a particular district in France. “The Albigenses,” says this historian, “believed in two Gods; one a beneficent being, author of the New Testament, who had two wives, Collant and Collibant, and was father of several Children, and among others, of Christ and the devil. The other God was a malevolent being, a liar, and a destroyer of men, author of the ancient law, who, not content with having persecuted the patriarchs during their lives, had consigned them all to damnation after death They also acknowledge two Christs; one wicked, who was born at Bethlehem and crucified at Jerusalem, and who kept as his concubine Mary Magdalene, the woman so well known for having been caught in the act of adultery; the other Christ, all virtuous and invisible, who never inhabited the world, but spiritually in the body of Paul. They represented the Church of Rome as the scarlet whore mentioned in the Revelations. They regarded the sacraments as frivolous things; considered marriage as a state of prostitution; the Lord’s supper as a chimera; the resurrection of the flesh as a ridiculous fable; and the worship of images as detestable idolatry. Had all their tenets been equally rational with the last, they would not have been obnoxious to much censure. They were divided into two classes; the perfects and the believers. They all openly professed great purity of manners, and secretly practiced the most infamous voluptuousness, on the principle, that from the waist downwards, man is incapable of sin.” Such is the disgusting caricature which this writer has exhibited to the world of the Albigenses. But that any man with his eyes open, and capable of exercising two grains of discrimination, should have first ofall permitted himself to be so far imposed upon by the Catholic writers, as to give credit to such a tissue of absurd and ridiculous fooleries, and then gravely to detail them to his readers for the truth of history, is at once a striking instance of weakness in the author, and of the necessity of exercising continual vigilance on the part of the reader, if he would neither become the dupe of Papal slander, nor of Protestant credulity. The reader cannot fail to be surprised when he is told that the author of this wretched ribaldry is no other than John Gifford, Esq. the biographer of the late Right Honourable William Pitt, whose work, recently published in 3 vols. 4to. and 6 vols. 8vo. is held up as a kind of national undertaking! Of the merits of this last publication it would, no doubt, be presumptuous in the present writer to offer any opinion; but if the biographer of our great statesman have been as regardless of the truth of history in the latter instance as in the former, posterity will owe him but few obligations for his labors.

Mr. Hume had a much more correct view of the character of the Albigenses; and it is singular that Mr. Gifford should have overlooked it.

The following is the passage to which I refer. “The Pope (Innocent 3) published a crusade against the Albigenses, a species of enthusiasts in the south of France, whom he denominated heretics, because, like other enthusiasts, they neglected the rights of the church, and opposed the power and influence of the clergy. The people from all parts of Europe, moved by their superstition and their passion for wars and adventures, flocked to his standard. Simon de Montfort, the general of the crusade, acquired to himself a sovereignty in these provinces. The Count of Toulouse, who protected, or perhaps only tolerated the Albigenses, was stripped of his dominions. And these sectaries themselves, thoughTHE MOST INNOCENT AND INOFFENSIVE OF MANKIND, were extermi-hated with all the circumstances of extreme violence and barbarity.” History of England, Vol. 2. ch. 11. Nothing can be more just than this account of the Albigenses, provided we allow Mr. Hume his own definition of the term “enthusiasts”—a term which he uniformly employs to denote all those who believe the Bible to be the word of God, and who receive it as the rule of their faith and practice. I may further add, that the reader will find his account of the Albigenses to be perfectly consonant to all that is related of them in the following pages.

I shall here take the liberty to introduce, as expressive of my own sentiments, the language of an author, who more than a century ago, was engaged in the same pursuit with myself, and to whose learned pen the following pages are much indebted. “I conceived that it was well becoming a Christian to undertake the defense of innocence, oppressed and overborne by the blackest cahmnies the devil could ever invent. That we should be ungrateful towards those whose sufferings for Christ have been so beneficial to his church, should we not take care to justify their memory, when we see it so maliciously bespattered and torn. That to justify the Waldenses and Albigenses, is indeed to defend the Reformation and Reformers, they having so long before us, with an exemplary courage, labored to preserve the Christian religion in its ancient purity, which the Church of Rome all this while has endeavored to abolish, by substituting an illegitimate and supposititious Christianity in its stead. So long as the ministers of the Church of Rome think fit to follow his conduct who was a liar and a murderer from the beginning, innocence should not be deprived of the privilege of defending herself against their calumnies, while she willingly resigns to God the exercise of vengeance for the injustice and violence of those who have oppressed her.” It may possibly occur to some of my readers that “the Portraiture of Popery,” would have been a title every way as appropriate to the ensuing pages as that which I have given it. And it certainly must be admitted, that the odious features of superstition and intolerance do but too prominently obtrude upon us, wherever the proceedings of that apostate church interpose themselves. The picture which invariably presents itself to the mind, is that of a power “speaking great words against the Most High, and wearing out the saints of the Most High,” 4 or, of a woman “drunken with the blood of the saints, and of the martyrs of Jesus.” It should, however, be remarked, that if the outlines of this hideous picture have been sketched in the following work, and in colors more sombre than may be pleasing to its friends, the circumstance is wholly accidental, since it is an object that was entirely foreign to the intention of the writer, further than a faithful record of well-authenticated facts might necessarily lead him to it.

In sketching the History of the Christian Church previous to the times of the Waldenses, I have gone considerably more into detail than was my original intention; but in that particular I have been actuated solely by the desire of rendering the work more generally useful to that class of readers for whom it was principally designed. After all, it pretends to nothing more than a sketch of a vast subject, and no one can be more sensible than the writer himself is of its numerous deficiencies. Whether he may hereafter be induced to resume the subject, and fill up the outline more correctly, must depend partly upon the reception which the present attempt meets with from his cotemporaries, and partly upon other circumstances which are beyond the reach of human control. For the rest he would gladly offer his apology in the words of Father Paul the Venetian. “He that shall observe that I speak more of some times, and more sparingly of others, let him remember, that all fields are not equally fruitful, nor all grains deserve to be kept; and that of those which the reaper would preserve, some ears escape the hand, or the edge of the sickle: it being the condition of every harvest, that some part remains to be afterwards gleaned.”

It may possibly strike some readers with surprise that no notice is taken, in the following pages, of a multiplicity of sects which arose, from time to time, in what is called the Christian world, and whose history occupies so very large a space in the volumes of most of our modern writers on this subject. But to speak the truth, my opinion of these in general is, that they have nothing to do with the history of the church or kingdom of Christ; and that to connect them with it, as Dr. Mosheim and others have done, is scarcely more unwise than the conduct of Mr. Hume would have been, had he incorporated the Tyburn Chronicle into his valuable History. of England.

In tracing the kingdom of Christ in the world, I have paid no regard whatever to the long disputed subject of apostolical succession. I have, indeed, read much that has been written upon it by the Catholic writers on one side, and by Dr. Allix, Sir Samuel Morland, and several Protestants on the other; and I regret the labor that has been so fruitlessly expended by the latter, persanded as I am that the postulatum is a mere fiction, and that the ground on which the Protestant writers have proceeded in contending for it, is altogether untenable. It is admitted, that the Most High has had his churches and people in every age, since the decease of the Apostles; but to attempt to trace a regular succession of ordained bishops in the Vallies of Piedmont, or any other country, is “laboring in the fire for very vanity,” and seems to me to proceed upon mistaken views of the nature of the kingdom of Christ, and of the sovereignty of God, in his operations in the earth, as they have respect unto it. Jesus himself, in reply to an inquiry put to him by the Pharisees, (Luke 17:20-24.) compares his kingdom to the lightning, darting its rays in the most sovereign and uncontrolled manner from one extremity of the heavens to the other. And this view of it corresponds with matter of fact. Wherever the blessed God has his elect, there, in his own proper time, he sends his gospel to save them. One while we see it diffusing its heavenly light on a particular region, and leaving another in darkness. Then it takes up its residence in the latter, and forsakes the former. Thus, when Paul and his companions attempted to go into Bithynia, the Spirit permitted them not; but they were instructed by a vision to proceed to Macedonia, where the word of the Lord had free course and was glorified. When Paul first came to Corinth, he met with great opposition, but he was encouraged to persevere by Him who said, “I have much people in this city.” When the first churches began to swerve from the form of sound words, to corrupt the discipline of the house of God, and to commit fornication with the kings of the earth, by forming an alliance with the state, we cease to trace the kingdom of Christ among them, but we shall find it successively among the churches of the Novatians, the followers of Aerius, the Paulicians, the Cathari, or Puritans in Germany, the Patetines, and the Waldenses, until the times of reformation.

If the present work contain any thing of sufficient interest to give it a temporary buoyancy upon the ocean of public opinion, and prevent its rapid transition into the gulph of oblivion—that insatiable vortex which has already swallowed up myriads of much more important publications, the author would persuade himself it must be those excellent letters of our great poet Milton, which, in the capacity of Latin Secretary to Cromwell, he wrote to the Protestant princes upon the Continent, pleaded the cause of the poor, afflicted, and grossly injured Waldenses. It is a mortifying reflection, that these interesting letters should now be almost forgotten as the compositions of our great poet. Whence comes it to pass, that while Milton’s Defence of the People of England is so generally known, no one ever speaks of his Defence of the Waldenses? It will be difficult to assign a more plausible reason for this, than the unpopularity of the subject. The Waldenses were “a poor and afflicted people,” the subjects of a kingdom that is not of this world, and they were treated by their adversaries as “the filth of the world and offscouring of all things.” But Milton understood their character, and duly appreciated it. He recognized in them his Christian brethren; their distress not only reached his ears, but roused all the sensibilities of his soul; he participated in their sorrows, and his letters in their behalf do as much honor to the benevolence of his heart as his immortal poem of Paradise Lost does to the sublimity of his genius. It has been too much the fashion amongst, a certain class of writers to inveigh against the malignity and moral character of Milton; but surely we have a right to ask his revilers, before they take such freedoms with his fair fame, at least not to be unjust to his virtues. Islington, July I812.

PREFACE TO THE FIFTH EDITION AN interval of somewhat more than a dozen years has now elapsed, since I first called the attention of my friends and the public to the interesting history of “The meek confessors of Piedmont, and of the south of France.” To detail the circumstances which originally prompted me to prosecute the study of their history, would have so much the appearance of vanity and parade that I decline entering upon it; but I may be allowed to say that, after having possessed myself of such materials as the leadings of Providence had thrown in my way, I was chiefly determined to pursue the subject and lay the result before the world, by finding, that in whatever circle the mention of these extraordinary people was introduced, scarcely an individual could be met with who knew anything more about them than the name. Whether it were owing to the political state of Europe during the greater part of the past century, and of the last thirty years in particular; or to whatever other cause it is to be attributed, the fact is undeniable, that the memory of this noble army of martyrs was rapidly sinking into oblivion, and in a fair way of speedily becoming extinct.

Concise, and consequently imperfect, however, as was the narrative of the Waldenses comprised in the first edition of this work, the author was gratified on perceiving that it had excited an unusual degree of interest among the friends of Primitive Christianity, who expressed themselves anxious to know whatever more could be told them concerning this remarkable people. He therefore kept the subject constantly in view, and in the beginning of the year 1816, presented them with a greatly enlarged edition of the work, comprised in 2 vols. 8vo. Two years afterwards a third edition was called for, and since then a fourth, all of which the public have been pleased to receive with marked testimonies of approbation.

Though additions and improvements were introduced into each succeeding impression of the work, the author was far from supposing that he had brought it to any thing like a perfect state. He was, nevertheless, disposed to take credit to himself for having embodied into one succinct narrative a more copious and digested history of the Waldenses, and of those who maintained the same faith and order with them, than had hitherto appeared in our language, or indeed in any other, and he had the satisfaction to find the public voice unequivocally admitting this fact. It cannot reasonably, therefore, as he thinks, be expected from him that he should sit down quiet and unmoved while he sees others rising up, and by means that are scarcely compatible with the strict rules of literary warfare, endeavoring to push him to the wall. Of this unfair mode of proceeding, he has witnessed many attempts since he first brought the subject of this history before the public, but of which he did not think it worth his while to take any particular notice.

That a topic which has every year been rising in popularity, should find writers ready to take it. up, was so naturally to be expected, that it could not reasonably excite surprise in any one. Since the first edition of this work made its appearance, several of our countrymen have been induced to visit the regions of Piedmont; and two of them, clergymen of the Church of England, who on their return laid before the public the result of their observations and enquiries, have shewn no little zeal to identify the ancient Waldenses with our national establishment. This is no way wonderful—there is scarcely a sect in Christendom, which, during the last dozen years has not laid claim to them as their rightful kindred, in one way or other; but as this is a case of fact which involves in it the truth of history, it deserves more than a bare mention in this place.

Before we enter on the discussion of it, however, and indeed to lay a proper foundation for the remarks which I have to offer, I must be permitted to premise, that I have now before me a “Narrative of an Excursion to the Mountains of Piedmont, in the year 1823, and Researches among the Vaudois or Waldenses, Protestant inhabitants of the Cottian Alps, etc. etc. By William Stephen Gilly, M.A. Rector of North Fambridge, Essex. Second edition, with considerable additions and corrections, 1825.”

In an Appendix to the volume, Mr. Gilly presents his readers with a “Notice of Publications relating to the Vaudois (Waldenses) during the three last centuries;” and having given the titles of several, and remarked upon most of them with some degree of minuteness, he at last announces my book in the following terms, which I quote verbatim. 8. “History of the Waldenses, connected with a Sketch of the Christian Church, from the birth of Christ to the eighteenth century. By William Jones, London, 1812. Octavo. pp. 676.” “This volume does not enter upon the subject of the Vaudois till the 319th page, and carries their history no farther than the year, 1686.”

This is the only mention that is made of my publication, so far as I can perceive, in all Mr. Gilly’s book; and there are two or three circumstances connected with it of sufficient moment to entitle them to regard. Some may probably think that I ought to be well satisfied, and consider it an act of condescension in a clergyman of the Church of England, that he had noticed, even thus briefly, a publication issuing from the pen of a dissenter! Be this as it may, I cannot help remarking it as somewhat singular, that he should refer his readers to the first edition of my book, which, at the time of his writing, had been ten years sold off, and consequently must have cost him no little pains to procure. In the year 1828, when he commenced his excursion to Piedmont, there had been a second, third, and fourth edition published, in an enlarged and improved state; but probably it better suited his purpose to refer to the first and most imperfect edition of the work than to any other.

Leaving the reader, however, to indulge his own reflections on the correctness of this probability, I proceed to notice the complaint which Mr. Gilly makes, and which, in fact, is applicable to every edition of my work, namely, that “it carries their history no farther than the year 1686.”

This is certainly true; but my defense is an easy one—my Narrative stops where the Story ends. I professed to give the History of the Churches of Piedmont and other places, commonly designated Waldenses and Albigenses, not of individuals; and as I consider those churches to have been utterly dispersed and scattered by a series of persecutions which terminated in the year 1686, I consider myself to have brought the subject to its legitimate close.

If we are to credit a host of writers belonging to the Church of England, the two witnesses of the Apocalypse, (Revelation 11:3,4, etc.) were the two churches, or to speak more properly, the two classes of churches, which passed under the names of the Waldenses and Albigenses. This was the opinion of Bishops Lloyd, Newton, Hurd, etc. Messrs. Whiston, Faber, Gauntlett and others, and even Mr. Gilly himself admits it, (p. 146.) Now these two witnesses, after prophesying twelve hundred and sixty years in sackcloth, according to the prophetic testimony, were to be finally overcome and killed by the beast that ascended out of the bottomless pit. (Revelation 11:7.) This event I consider to have been consummated in the year 1686, and consequently as terminating the history of the Waldenses.

Where, then, is the propriety of complaining of me, as Mr. Gilly and others would seem to do that I have not pursued the subject further?

But, it may be asked, does not the page of history record, that in the year 1689 about eight or nine hundred men proceeded from the neighborhood of Geneva, equipped with arms and ammunition, re-entered their own country, drove away the new inhabitants, and after many contests with their enemies, obtained a reinstatement in their former possessions?”

Certainly; there is no disposition to deny the fact; but I beg leave to ask Mr. Gilly, and those who dwell upon it, of what description of persons did this new race of the Waldenses consist—and are they prepared to shew us a number of new churches formed by them bearing any resemblance to those of the ancient Waldenses which were dispersed by the armies of Louis XIV. and the Duke of Savoy? We are quite content to rest the issue of this enquiry on the testimony which is borne to the present state of the Vaudois, by our author and the other members of the Established Church, compared with the accounts which have been transmitted us by friends and foes concerning their ancestors. Let us try the subject on one or two points; and I begin with their doctrinal sentiments. — “I ventured to ask Mr. Peyrani (says Mr. Gilly) if the Vaudois Clergy urged the doctrine of absolute predestination and election.

He replied that these nice points of controversy were not often discussed in their pulpits, and: that for his own part, he had never given his assent to the belief in absolute predestination.” “If God infallibly saves some, and as infallibly rejects others, (said Mr. P.)

I do not see what is the use of his laws?” He admitted that Calvin was a good man, he desired to be thought a faithful servant of God, “but many of his tenets convey a strange notion of the Almighty’s attributes.”

I now request the reader to turn to Vol. 2. of my History, and compare the preceding extract with the numerous testimonies given, pp. 90, et seq. to the doctrinal sentiments of the ancient Waldenses. But what shall we think of Mr. Gilly, who in the face of all this evidence to the contrary, can stand up and tell us, “that the peculiar doctrinal sentiments maintained by Calvin never found any warm advocates in these Vallies,” p. 245? This is to falsify the truth of history.

But I proceed to notice the account which Mr. Gilly gives us of the constitution, discipline and worship of the present Vaudois churches. He informs us they are partial to the Episcopal form of church government; and though particular circumstances have induced them to drop the title of bishop in its generally received sense, yet the episcopal functions are retained, p. 75. “At present,” says he, “either the liturgy of Geneva, or Neufchatel is read in the churches, according to the discretion of the pastor; but that of Geneva, which is a beautiful production, is principally followed.—The rituals which are adopted, in conformity to their intercourse with Switzerland, have a service for the Communion, and different forms for certain days and seasons.” So much for the present race of churches in Piedmont! Let the reader carefully examine the Confessions of Faith, published by their ancestors, and given in my History, vol. 2. ch. 5. sect. 8. and try if he can find any thing that bears a resemblance to this order of things. As regards Episcopacy, we find them saying, “We must not obey the pope and bishops, because they are the wolves of the church of Christ.”—“So many orders of the clergy, so many marks of the beast.”

In the “beautiful” liturgy of Geneva, as Mr. Gilly terms it, we have stated prayers for Sundays—morning and evening prayers for Mondays, Tuesdays and Fridays; others for Wednesdays and Saturdays— prayers also for particular solemnities, Easter, Ascension-day, andWhitsunday — Christmas-day — New-year’s-day — the first of June. etc. etc. Had the ancient churches of the Waldenses anything of this trumpery among them?

Far otherwise; for, in alluding to these things, we find them strongly inveighing against them, as marks of Antichrist, and quoting the very words of the apostle Paul to the Galatians, “Ye observe days and months, and times and years; I am afraid of you, lest I have bestowed on you labor in vain” See pp. 85-90. Vol 2. of this work.

Once more: let us compare the ancient and modern Vaudois on the article of Baptism. On this subject Mr. Gilly thus writes:— “From infant instruction, we came to the discussion of infant baptism, and nothing can be more false than the calumny, that the Vaudois object to infant baptism. One of the arguments used by the petitioners of the commune of San Giovanni, when they implored permission to re-open their new church, was, that in the winter time their poor infants suffered dreadfully from the severity of the cold, in being carried to such a distance as Angrogne to be publicly baptized. They have even a formulary of baptism, very much like that in the Church of England, and the service begins thus:— “You present this infant to be baptised;” This may be done, it seems, either by sprinkling or immersion, at the discretion of the parties! “In some articles of faith,” says Mr. Gilly, “subsequently drawn up by the Waidensian clergy, there are many such strong declarations as these: ‘We maintain that infants must be baptized under salvation, [pray what is meant by that?] and consecrated to Jesus Christ, according to Christ’s command;’ ‘Suffer little children to come unto me.’” pp. 168, 169.

Let us now compare with this, the doctrine of their forefathers, as handed down to us in their Confessions of Faith and other writings. “We believe that in the ordinance of baptism,” say they, “the water is the visible and external sign which represents to us that which, by virtue of God’s invisible operation, is within us— namely, the renovation of our minds, and the mortification of our members through Jesus Christ. And by this ordinance we are received into the holy congregation of God’s people, previously professing our faith and change of life. ” And with regard to the baptism of infants, they insist upon it to be one of the leading features of Antichrist. Their words are; “He teaches to baptize children into the faith, and attributes to this, the work of regeneration; thus confounding the work of the Holy Spirit in regeneration, with the external rite of baptism, and on this foundation bestows orders, and indeed grounds all his Christianity.” See pp. 51 and But here I stop—it is needless to pursue the subject farther.

Enough has surely been said, to shew that the present race of Protestant churches in Piedmont, bears little or no affinity to the ancient Waldenses, either in their doctrinal sentiments, their discipline and external order, or their religious practices; and it is an act of justice to the memory of those excellent people to rescue them from this unnatural alliance. Mr. Gilly’s “Narrative” is not destitute of amusement and information, but it is a perfect melange, in which topographical description, biographical anecdote, ecclesiastical history, the ancient and the modern, fact and fiction are strangely jumbled together. So far as his efforts have been exerted to plead the cause of the distressed inhabitants of those Vallies, whose privations and sufferings arising from the invasion of their country by the French armies during the late war, we can easily imagine to be great, he is entitled to our respect and gratitude. But in his attempt to identify the present race of the Vaudois with their predecessors “the meek confessors of Piedmont,” he has totally failed. In fact, had he properly understood the character of the ancient Waldensian churches, wecan have no conception that he would have entertained any wish to become their advocate. And as it may probably save others from falling into similar blunders, I shall close this Preface with laying before the reader a brief sketch of what they were.