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Samuel Miller, professor of Church History and Ecclesiastical Polity at Princeton Theological Seminary, had a particular interest in the body of evangelical Christians known as Waldensians or Vaudois who inhabited the historic Valleys of the Alps in the Piedmont or Savoy region that includes portions of France, Italy and Switzerland. That interest manifests itself in the fact that across a wide variety of literary productions, Miller highlighted the significance of Waldensian history, theology and polity in so many of his works.
Some of his writings are directly and specifically about the Waldensians, such as Doctrine and Order of the Waldenses (1820-1821); an Appendix to James Wharey, Sketches of Church History, Concerning the History and Doctrine of the Waldensians (1838, 1840); and a Recommendatory Letter to Jean Paul Perrin’s History of the Ancient Christians Inhabiting the Valleys of the Alps (1845, 1847). The first of these — a series of letters published in The Virginia Evangelical and Literary Magazine — deals with the theology and ecclesiology of the Waldensians. The second is an appendix is a response to a Baptist writer, William Jones, who made the argument that the Waldensians were not paedobaptists, but credobaptists. The third commends to the reader an English translation of a classic history of the Waldensians by a 17th century Waldensian pastor.
As we will see from other writings, Miller often hearkens back to the history, beliefs and practices of the Waldensians to buttress his arguments on a variety of topics.
In A Sermon, Delivered Before the New-York Missionary Society, at their Annual Meeting, April 6th, 1802 (1802), p. 25, Miller highlights the Waldensians, along with other groups who continued to shine the light of the true gospel in the dark ages:
Faithful witnesses of God, and zealous reformers of his Church, appeared, in different parts of the world, for a long time before the period eminently distinguished as the aera of the Reformation. The Waldenses, in Italy and Spain; the Albigenses, in France; the followers of Huss and Jerome, in Germany, and of Wickliff, in England, all bore an honourable testimony against the corruption of their day, and contended, with a noble firmness, for the faith once delivered to the saints.
In The Divine Appointment, the Duties, and the Qualifications of Ruling Elders; A Sermon (1811), p, 17, Miller cites Perrin’s History to show that the Waldensians included the office of ruling elder in their polity.
John Paul Perrin, the celebrated historian of the Waldenses, and who was himself one of the Ministers of that people, in a number of places, recognizes the office of Ruling Elder as retained in their churches. He expressly and repeatedly asserts, that the Synods of the Waldenses, long before the time of Luther, were composed of Ministers and Elders.
In Holding Fast the Faithful Word [a sermon on Titus 1:9] (1829), pp. 33-34, Miller held up the Waldensians as an example of a bright spot in a dark time.
I am constrained to believe that, even in defending the most precious truth, it is the pious Waldenses in the dark ages, solemnly recorded, at different periods, that testimony to the truth and order of the Gospel, which rendered them "lights in the world" while they flourished; and have served to illuminate and encourage the steps of millions in succeeding times.
In The Warrant, Nature, and Duties of the Office of the Ruling Elder (1831) [and The Warrant, Nature, and Duties of the Office of the Ruling Elder: A Sermon (1844)], Miller returns to the subject of ruling elders and argues (at some length in the former work) that the polity of the Waldensians included the office of ruling elder on an equal basis with that of minister of the gospel. In the quote below (pp. 109-110) he also identifies the Waldensians as being very similar to the Albigenses (which is a point of contention among some).
Accordingly, the Rev. Dr. Ranken, in his laboriously learned History of France, gives the following account of the Waldenses and Albigenses, whom he very properly represents as the same people. ‘Their government and discipline were extremely simple. The youth intended for the ministry among them, were placed under the inspection of some of the elder barbes, or pastors, who trained them chiefly to the knowledge of the Scriptures; and when satisfied of their proficiency, they received them as preachers, with imposition of hands. Their pastors were maintained by the voluntary offerings of the people. The whole Church assembled once a year, to treat of their general affairs. Contributions were then obtained; and the common fund was divided, for the year, among not only the fixed pastors, but such as were itinerant, and had no particular district or charge. If any of them had fallen into scandal or sin, they were prohibited from preaching, and thrown out of the society. The pastors were assisted in their inspection of the people's morals, by Elders whom probably both pastors and people elected, and set apart for that purpose.’
In The Importance of Gospel Truth (1832), Miller makes the point that sound theology has a practical bearing on the piety of people:
In the days of Godeschakus; of Claudius of Turin; of the Waldenses; of Wickliffe; and of Huss and Jerome, it was manifest that practical piety rose or sunk, just as sound or erroneous doctrines bore sway.
In Presbyterianism the Truly Primitive and Apostolical Constitution of the Church of Christ (1835, 1836), pp. 19-20, Miller shows the Waldensians to be essentially Presbyterian in their polity and worship:
But the undoubted fact, which places this whole subject beyond all question, is, that after the commencement of the Reformation in Geneva, the Waldenses not only held communion with that Church, which we all know was strictly Presbyterian, but also received ministers from her, and of course recognised the validity of her ordinations in the strongest practical manner. This they could never have done, had they been in the habit of regarding the subject in the same light with modern prelatists.
But the Waldenses were not merely Presbyterian as to the point of ministerial parity. According to their own most authentic writers, as well as the acknowledgment of their bitterest enemies — they resembled our beloved Church in almost every thing. They rejected all human inventions in the worship of God, — such as the sign of the cross in baptism; fast and festival days; the confirmation of children and youth; the consecration of edifices for public worship, &c. We are also told that all their churches were bound together by Synods, which assembled once a year; that these Synods were composed of Ministers and Ruling Elders, as in the Presbyterian Church; that their business was to examine and ordain candidates for the ministry, and authoritatively to order every thing respecting their whole body. We may say, then, with strict regard to historical verity, that, in the darkest and most corrupt periods of the Church, Presbyterianism was kept alive in the purest, and indeed, in the only pure churches now known to have then existed.
In Infant Baptism Scriptural and Reasonable: and Baptism by Sprinkling or Affusion, the Most Suitable or Edifying Mode (1837), p. 28, he argues thus:
It is here also worthy of particular notice, that those pious and far famed witnesses for the truth, commonly known by the name of the Waldenscs, did undoubtedly hold the doctrine of infant baptism, and practise accordingly. In their Confessions of Faith and other writings, drawn up be-tween the twelfth and sixteenth centuries, and in which they represent their creeds and usages as handed down, from father to son, for several hundred years before the Reformation, they speak on the subject before us so frequently and explicitly, as to preclude all doubt in regard to the fact alleged. The following specimen of their language will satisfy every reasonable inquirer.
"Baptism," say they, “is administered in a full congregation of the faithful, to the end that he that is received into the church may be reputed and held of all as a Christian brother, and that all the congregation may pray for him that he may be a Christian in heart, as he is outwardly esteemed to be a Christian. And for this cause it is that we present our children in baptism, which ought to be done by those to whom the children are most nearly related, such as their parents, or those to whom God has given this charity."
From this brief survey, we can see that the Waldensians had significance to Miller whether he was addressing matters of polity, worship, and practical piety. He drew from histories of the Waldensians (one from his personal library, by William Sime, may be read on Google Books, for example), their confessional documents, and sometimes from what their own critics had to say of them. He considered them to be among the “faithful witnesses” who maintained the truth in the Dark Ages before the Reformation, despite the fiercest persecution, and whose beliefs and practices were in harmony with those of the Reformers of the 16th and 17th centuries. Miller wished that a copy of Perrin’s History of the Waldensians could be found in every Christian family library in the United States and encouraged its study to all who were interested “to inquire what the Church of God has been in its best days since the Apostolic age.” As both a student and a teacher of ecclesiastical history, whose legacy many recognize and honor today, the prominence that Miller assigned to the value of their testimony may gain our attention and consideration as we too look back through the annals of church history on their faithful example, and remember the Waldensians.
