What are the prospects of the extension of Protestantism in France? Various answers have been given to the question. Some think that the prevailing dissensions among French Protestants interpose a serious barrier in the way of progress. Others, more hopeful, think, that these divisions are only the indications of renewed life and vigour, of the friction of mind with mind, which evinces earnestness, and cannot fail to lead to increased activity and effort. The observations of a young Protestant pastor on this point are worth repeating. "Protestantism," said he, "is based on individualism: it recognises the free action of the human mind; and so long as the mind acts freely there will be controversy. The end of controversy is death. True, there is much incredulity abroad; but the incredulity is occasioned by the incredibilities of Popery. Let the ground once be cleared by free inquiry, and our Church will rise up amidst the ruins of superstition and unbelief, for man must have religion; only it must be consistent with reason on the one hand, and with Divine revelation on the other. I for one do not fear the fullest and freest inquiry, having the most perfect confidence in the triumph of the truth."
It is alleged by others that the bald form in which Protestantism is for the most part presented abroad, is not conformable with the "genius" of the men of Celtic and Latin race. However this may be, it is too generally the case that where Frenchmen, like Italians and Spaniards, throw off Roman Catholicism, they do not stop at rejecting its superstitions, but reject religion itself. They find no intermediate standpoint in Protestantism, but fly off into the void of utter unbelief. The same tendency characterizes them in politics. They seem to oscillate between Cæsarism and Red Republicanism; aiming not at reform so much as revolution. They are averse to any via media. When they have tried constitutionalism, they have broken down. So it has been with Protestantism, the constitutionalism of Christianity. The Huguenots at one time constituted a great power in France; but despotism in politics and religion proved too strong for them, and they were persecuted, banished, and stamped for a time out of existence, or at least out of sight.
Protestantism was more successful in Germany. Was it because it was more conformable to the "genius" of its people? When the Germans "protested" against the prevailing corruptions in the Church, they did not seek to destroy it, but to reform it. They "stood upon the old ways," and sought to make them broader, straighter, and purer. They have pursued the same course in politics. Cooler and less impulsive than their Gallican neighbours, they have avoided revolutions, but are constantly seeking reforms. Of this course England itself furnishes a notable example.
It is certainly a remarkable fact, that the stronghold of Protestantism in France was recently to be found among the population of Germanic origin seated along the valley of the Rhine; whereas in the western districts Protestantism is split up by the two irreconcilable parties of Evangelicals and Rationalists. At the same time it should be borne in mind that Alsace did not become part of France until the year 1715, and that the Lutherans of that province were never exposed to the ferocious persecutions to which the Evangelical Protestants of Old France were subjected, before as well as after the Revocation of the Edict of Nantes.
In Languedoc, in Dauphiny, and in the southern provinces generally, men and women who professed Protestantism were liable to be hanged or sent to the galleys, down to nearly the end of the last century. A Protestant pastor who exercised his vocation did so at the daily peril of his life. Nothing in the shape of a Protestant congregation was permitted to exist, and if Protestants worshipped together, it was in secret, in caves, in woods, among the hills, or in the "Desert." Yet Protestantism nevertheless contrived to exist through this long dark period of persecution, and even to increase. And when at length it became tolerated, towards the close of the last century, the numbers of its adherents appeared surprising to those who had imagined it to be altogether extinct.
Indeed, looking at the persistent efforts made by Louis XIV. to exterminate the Huguenots, and to the fact that many hundred thousand of the best of them emigrated into foreign countries, while an equal number are supposed to have perished in prison, on the scaffold, at the galleys, and in their attempts to escape, it may almost be regarded as matter of wonder that the Église Reformée—the Church of the old Huguenots—should at the present day number about a thousand congregations, besides the five hundred Lutheran congregations of Alsatia, and that the Protestants of France should amount, in the whole, to about two millions of souls.[Back to Contents]
CHAPTER III.
VAL LOUISE—HISTORY OF FELIX NEFF.
Some eight miles south of Briançon, on the road to Fort Dauphin, a little river called the Gyronde comes down from the glaciers of Mont Pelvoux, and falls into the Durance nearly opposite the village of La Bessie. This river flows through Val Louise, the entrance into which can be discerned towards the northwest. Near the junction of the rivers, the ruins of an embattled wall, with entrenchments, are observed extending across the valley of the Durance, a little below the narrow pass called the "Pertuis-Rostan," evidently designed to close it against an army advancing from the south. The country people still call those ruins the "Walls of the Vaudois;"[101] and according to tradition a great Vaudois battle was fought there; but of any such battle history makes no mention.