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 curÉs, 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.