Every one knows that the commencement of the sixteenth century was
marked by the change in religious opinions throughout Europe which
produced the Reformation; nor need I here specify the names of the
reformers, or enumerate their labours in different countries, from
Luther's public acts, in 1516, to the assemblage formed by Cranmer in
England, of Bucer the martyr, Fagius, and others, about the middle of
the century.
Our barbes had, in 1526, sent barbe Martin and others, to hold a
conference with the reformers Zwinglius, OEcolampadius, and Bucer, and
had returned with many eulogiums on the constancy and simplicity of the
Vaudois. Luther, though at first no friend to the Vaudois, admitted,
upon better information respecting them, that they were most improperly
styled heretics, and expressed his admiration of the courage with which
they had renounced all human systems, in order to be guided solely by
the light of revelation. Calvin also took a lively interest in them,
and held their doctrines in high estimation. To the eulogiums of the
reformers were added, however, some rebukes on what they esteemed
errors in church discipline, and some German ministers returned with the
barbes, to consult on their amendment. The strictures of the reformers
rested on points of doctrine not specified by our histories; too much
lenity shown towards feeble persons, who attended mass from fear of
persecution; and lastly and principally, "that the Vaudois had not
celebrated their worship with sufficient publicity for some years."
I must be permitted to say, that even these, reproaches appear to me
ill founded. Our ancestors would have been indeed blamable had they
concealed their faith; but, on the contrary, they defended it at the
price of their property and lives. All that can be said is, that their
external worship was not so regular as in our days; because, as a means
of security, they often worshipped God only in caverns and forests, and
in their private houses.
When our barbes had communicated to their brethren the observations of
the reformers, an assembly was convoked to discuss them, at Angrogna, on
the 12th of September, 1532, which was attended from every part of the
valleys. The result was a new confession of faith, though it appears
the assembly was not entirely unanimous, for two pastors and some others
were of opinion (and with reason) that it was better to adhere to the
old confessions, and particularly that of 1100.
I would go farther and say, that these confessions of faith, so frequent
since the Reformation, have been pernicious.
Is it not an act of folly or vanity to dare to form confessions of
faith, other than the Apostles' creed? I do not hesitate, therefore, to
blame our Vaudois for having thus departed from the wise maxims of their
forefathers.
The spirit of this document, and the publicity with which the Vaudois
resolved in future to celebrate divine worship, greatly astonished their
enemies. The monks, who had been sent into the valleys to collect the
revenues of their cures, and to convert the inhabitants, despaired of
their undertaking, and returned in great ill-humour. But their hatred to
the Vaudois was too inveterate to allow them to remain idle; and having
put in force every stratagem, they at last succeeded in their plots so
far as to induce Duke Charles to begin a new persecution.