THE twenty-eight years' peace that followed the Papal invasion of 1488, carry us onward to the dawn of the Reformation. It will afford a relief from the harrowing details of persecution to glance aside for a moment at the link which connected the Waldenses with that ever-memorable event.
The Reformation, although instrumentally the work of Martin Luther, was in reality but the natural effect of a great existing cause. The mass of mankind in Europe had long groaned under the ruthless tyranny of the Papacy. They longed for deliverance. For centuries degraded almost to the level of the beast, ignorant and superstitious to the last degree, the time of awakening had now arrived, and men began to grope about, if, perchance, they might find the light. Nor did they seek in vain. Perhaps the first thing this new-found light revealed was the true character of the Papacy. Men saw that it was a huge imposture. They ceased to believe in it. They finally despised it. Still, the yoke of Rome was upon their necks, and they knew not as yet how to remove it. But from this hour the power of the Papacy rapidly declined. Her days were numbered. Men were no longer content to live in falsity and darkness; they would no longer be deceived; they would have God's light and truth. The Reformation must come. It was, as we said, but the natural effect of a great cause. " When the train is properly laid, an accidental spark may cause the explosion," and, when the right moment had arrived, God raised up an instrument in Martin Luther to accomplish this.
Preeminent amongst those in whose labors the seeds of the Reformation had been sown, stand the Waldenses. The tenacity with which they had clung to the Word of God; their strict adherence to the faith " once delivered to the saints "; their utter rejection of Popery; and their untiring missionary labors, had all contributed in a marvelous degree to bring about that great and happy change. And now, after centuries of patient watching, and devoted testimony, they were to witness the glorious harvest of the Reformation. Who can to see if the views they held touching the faith were confirmed by the Reformers. The great doctrines held by both Churches were found to be essentially the same. But there were many minor questions, not so clear. After sending, therefore, once more to the Reformers for advice, and after repeated interchange of views it was finally decided to convene a synod in the Valleys, at which all the questions between the two Churches might be considered, and the future relations of the two Churches be determined.
A hearty invitation was now sent out, which was joyously responded to. All the Waldensian Churches were represented. The Albigensians also sent deputies to it. The Waldensian colonies in Calabria sent their pastors to be present. On the part of the Reformers attended William Farel and Anthony Saunier, from the Churches of French Switzerland. There were also some deputies present from the Churches of Bohemia.
It was on the 12th of October, 1532, that this famous convention met. The town of Chamforans, in the heart of the Valley of Angrogna, was the chosen spot. Thus was " the valley of Angrogna, again invaded by strangers; not, however, as heretofore, by those whose feet are swift to shed blood,' but by such as were shod with the preparation of the gospel of peace,' by bands of thoughtful men, soldiers of the cross." The synod sat for six days, during which all the questions raised in the communications from the Protestant Churches were freely discussed, and the result made known in a " Short Confession of Faith," which Monastier says " may be considered as a supplement to the ancient confession of faith of the year 1120, seeing that it does not contradict it in any point."
But perhaps the happiest result of this great convention was the increased spiritual effort that followed. The fainting spirits of the Vaudois revived. They now set about rebuilding their churches. For fifty years the bitter persecutions they had suffered prevented all public worship in the valleys. Near to the spot where the synod met, was erected the first of many churches which speedily followed. Fresh pastors came forward to preach to the multitudes that flocked to hear the Word of life. Once more living waters flowed through the land.
Yet one other token was given by this ancient Church of the vitality that still remained; namely, the translation of the Scriptures into the French tongue. This was in accordance with a resolution passed at the synod that the Waldensian Churches, should at their own cost, translate and print an edition of the Old and New Testament in the French tongue, and present it as a gift to the Churches of the Reformation. " A most appropriate and noble gift! That Book which the Waldenses had received from the primitive Church, which their forefathers had preserved with their blood-which their barbes had laboriously translated and circulated-they now put into the hands of the Reformers, constituting along with themselves the custodians of this, the ark of the world's hopes." This work cost no less than 1,500 crowns of gold, a large sum for so poor a people; yet it was cheerfully subscribed.
In tracing thus the connection of the Waldenses with the Reformation, down to the date of the synod. of Chamforans, we have been carried onward to the end of the twenty-eight years' peace so profitably employed, by the Churches of the valleys. The storm, alas, is again gathering. A fiercer persecution than ever is about to burst in desolating ruin over Piedmont. The hand is upraised to strike, but before it falls let us glance at a few noble instances of individual suffering that had taken place meanwhile.
A distinguished pastor of the Vaudois, Martin Gounin, of Angrogna, returning one day from Geneva, was apprehended at Dauphine, on suspicion of being a spy. He cleared himself of that charge, but the jailor searching his person discovered certain papers, which were considered by the Parliament of Grenoble to involve him in a still greater crime-heresy. Condemned without appeal, he was led forth at night, and drowned in the river Isere. Had not his persecutors feared the effect of his dying words on the people, he would have suffered at the stake. Others, however, ascended the martyr-pile. Two other pastors, like_ wise returning from Geneva, to their flocks in the valleys, were, with three French Protestants, seized and carried to Chambery. There all five were condemned and burned at the stake. Another instance is still more touching. A young student of theology was returning home from Geneva for his holidays. His heart yearned to be once more among his native mountains, and the fond parents were joyously awaiting his return. But, alas, he came not. Traveling by the Pass of St. Bernard, he had just passed the Italian frontier, when he was apprehended on the suspicion of heresy. " It was the month of May, when all was life and beauty in the vales and mountains around him; he himself was in the spring-time of existence; it was hard to lay down life at such a moment, but the great Captain from whose feet he had just come, had taught him that the first duty of a soldier of Christ is obedience. He confessed his Lord, nor could promise, or threats-and both were tried-make him waver. He continued steadfast unto the end, and on the 4th of May, 1557, he was brought forth from his dungeon and burned alive."
These are but a few of many who counted it all joy to suffer for Christ's sake, during those dark and perilous times. What a joy to know that they have now gained the martyr's crown, and are at rest with Him whom they were not ashamed to confess on earth-with Him who will one day confess them before the angels in heaven.