AUTHOR’S PREFACE.
This work was first sketched out several years ago. Different circumstances, and latterly, the general pre-occupation of the country, have prevented the author from completing it sooner. The same causes will explain why he has comprised in a single volume a history which, if it were fully developed, would require several.
The book was, at the commencement, framed on a much more extensive plan. But the present epoch, with its uncertainties and its apprehensions, is unfavourable to lengthy undertakings. Hence all that will be found herein, is a simple abridgment of the rich and varied annals of the French Reformation.
To gain space, the indication of the sources applied to, has been reduced to the narrowest limit. It would have been easy to fill entire pages with what the Germans call the littérature of the subject. But these bibliographical details, while they must have occupied much room, would have been useful to the learned by profession alone, who do not require them; therefore, it is only when we have borrowed his own words from an author, or when we have related events, subject to controversy, that it has appeared necessary to cite our authorities.
The general histories of France, which we may suppose to be familiar to most of our readers, have also afforded an opportunity of abridging our own. A few words have sufficed for whatever may be found everywhere, such as the wars of Protestantism in the sixteenth century, the intrigues of party, and court influences mixed up with religious struggles. To explain the succession of events, something of all this had to be told, but the simplest narration was all that could be required. The essential for us, was precisely that which other historians neglect to relate—the development, the life, the internal successes and reverses of the Reformed people. Instead of taking our point of observation without, we have chosen it from within. Here, indeed, is the special History of Protestantism, in which our literature was deficient.
Each one of the periods of the French Reformation has been treated, it is true, by ancient or recent writers; but there exists in our language no work that exhibits a condensed and altogether regular view of this history. There was, then, a void to fill up. We have undertaken the task, and we hope that this book, defective as it may be, will at least give some just idea of the affairs and the men of the Reformed communion of France.
It is sad to think how little the history of the Protestants is known in their own country, and even, it must be confessed, among the members of their own churches. Yet it offers chosen intellects and noble spirits for contemplation, great examples for imitation, and precious lessons to be gathered.
Protestantism has suffered from national opinion the fate of minorities, and of vanquished minorities. When it ceased to be feared, it ceased to be known, and under the favour of this disregard and indifference, every kind of prejudice against it has been received and believed. This is a denial of justice, which it ought not to accept, and a misfortune, from which it ought to relieve itself. History is the common property of all.
Nevertheless, we treat here of only one of the two branches of French Protestantism. The Lutherans of Alsatia, or Christians of the Confession of Augsburg, annexed to our country from the reign of Louis XIV., and who form about a third of the total number of the Protestants, will be completely excluded from this book. They have a separate origin, language, and form of worship, and although all the disciples of the Reformation of the sixteenth century may be united by the most intimate ties, the followers of Luther and those of Calvin have distinct annals. The first have already in Alsatia more than one historian of note, and it was not for us to take a work in hand, which they are better able to accomplish. It is, therefore, of the Reformers, properly speaking, or of those Huguenots, whose name has so oft resounded in the France of old, that we desire to write.
No spirit of sect or of system must be looked for in this work. The latter is, perhaps, useful in a theological or a philosophical history; it allows us to measure all events and all opinions by one invariable standard, and to subordinate them to a high and controlling unity; but such has not been our design. Our office is that of a narrator rather than of a judge, and our purpose is to tell the history, not to make it speak in favour of a theory. One conceives that in ecclesiastical history generally, which has been told and re-told again and again, an author should endeavour to bring it back to a systematic point of view; that is the only way to give to his work a character of originality, and, so to speak, the reason for its existence. But for the history of the French Protestants, which has never been written as a whole, it was first requisite to collect and arrange the facts in a simple, clear, and impartial manner, without adopting a type, which might have distorted their nature. Other writers will follow who, finding these facts, will re-construct them by means of philosophy or theology.
It was equally fitting that we should abstain from taking part in the questions, which divide Protestants among themselves. It was not for us to decide who was right or who wrong in these matters, and our pen would have betrayed our will, if, in the following pages, it could be supposed that any class of opinions would find an apology, or meet with an attack. Truth and justice are for all, as far as it has been possible for us to discern the true and the just: we could aspire to nothing less, and nothing more can be required of us.
This impartiality is not the neutrality of indifference or sloth, or of what is sometimes called impersonality. In the great struggles of Protestantism, we are on the side of the oppressed against the oppressor, of the victims against their executioners, of right against brute force, of equality against privilege, and of liberty against despotism. The principle of the inviolability of the human conscience, which the peoples of modern times have gathered from the Gospel, is ours; and we shall esteem ourselves amply rewarded for our efforts, if the perusal of this work shall inspire, together with the sentiment of the happy effects of the Christian life, a deeper abhorrence of all religious persecution, under whatever name or pretext it may seek to cloak itself.
Liberty of thought, liberty of faith, liberty of worship, under the safeguard and within the limits of common right: complete equality of religious creeds, and even above that equality itself, charity, fraternal love, which feels for the erring while reprobating their error—these are our maxims. They have constantly guided us in our labours, and God grant that our conviction may pass in its entirety into the spirit and conscience of the reader! The generation of our day is still in too much need of teaching of this kind.
It was impossible to write this book without relating from period to period, the last excepted, deeds of frightful injustice and of terrible cruelty; for that is the history itself of Protestantism from its origin down to the eve of the Revolution of 1789. No Christian population has been so long persecuted as the Reformed people of France. The duty of the historian must be fulfilled; but wherever the task was painful, we have striven to extenuate, by insisting upon the piety and perseverance of the proscribed, much more than upon the crimes of the proscribes. In the midst of massacres, in the face of the scaffold and the stake, in the bloody expeditions against the gatherings in the wilderness, we have only glanced at the oppressors, and our eyes have dwelt upon the victims. This restraint has been of twofold benefit to us, both as a precept of charity, and as a rule of literary composition. Every work, which excites the mind without elevating it, is bad.
The old passions, besides, must be extinguished, not only among those whose forefathers underwent so many sufferings, but also in the heart of the men, who at the present time occupy the places of the most inveterate enemies of Protestantism. However the (Roman) Catholic clergy may declare itself immutable in its creeds and maxims, it is to be hoped that this immutability does not apply to the principle of persecution. The advance of public morals has penetrated more or less everywhere, and the sword of intolerance, which has, alas! in disastrous days recoiled upon the priest himself, would, doubtless, fail to find a hand to wield it again.
The Reformers of France never would become in their country a Protestant Ireland. If they have too often stood apart from the great national family, this was their misfortune—not their fault. They did not separate themselves; they were driven forth; and each time the door has been opened, though it were but half way, they could, without betraying their sacred and inviolable obligations to God, return to the bosom of the nation, and they have done so with joy and sincerity. Now that the civil law is the same for all, they form in no sense, either near or afar off, a distinct political party, and they hold it as a point of honour to be confounded in that vast unity, which is the strength and the glory of France.
Theodore de Bèze said in his day to King Henry IV.: “My desire is, that Frenchmen should love one another.” This wish of the venerable Reformer is that of all Protestants, and truly, the circumstances which surround us, render it now more than ever an imperative duty. Not that we partake of the discouragement of many estimable men; we confide in the love of God, in the power of His Spirit, in the progress of the human race. Where others discover the seeds of decay, we behold the beginnings of a new and higher life. But the transition will be wearisome, the success difficult; and to secure a happier lot, there must be the full concurrence of all sincere Christians and all good citizens.