That the Vaudois have preserved until the time of the Reformation the doctrines of the primitive church, as described in the epistles of the Apostles, has been acknowledged by Luther, Melancthon, Bucer, and Æcolampadius, in the different letters which they addressed to our ancestors. And it was by their advice that the latter relaxed somewhat from the ancient severity of ecclesiastical government, fearing that it might estrange persons otherwise desirous of embracing their belief; and others, who having fallen into error, preferred abjuring their creed to exposing themselves to the shame of public punishment. I cannot think, however, that these changes have proved advantageous, and Melancthon himself confesses, he cannot disapprove of the former strictness, and wishes it had been adopted in the Protestant churches. It is certain that the total abolition of all discipline among the latter has been pernicious to good morals. Let us examine the methods taken by the Vaudois to preserve them uncorrupted.

Public Worship, &c.

The public worship was always celebrated in the Vaudois language till 1630, when a pestilence swept off the whole of the barbes,* then fifteen in number, with the exception of two, who were inefficient from age.** In consequence, pastors were invited to come from France and Geneva; as these knew neither Vaudois nor Italian, they preached in French, a custom which still continues, (though the churches have long been served by Vaudois,) but though few families speak French habitually, there is no one who does not perfectly comprehend it, all their books being in French; and consequently the children always receive their instruction in that language. They make use of the Swiss liturgy, not having it in their power to print one of their own. In the holy sacraments the bread was, until 1630, broken into three parts, and the water thrice sprinkled in baptism, in remembrance of the Trinity.

The parishioners, without exception, assembled at the house of their respective elders, for communion, which was celebrated four times a year; when before Easter, and sometimes before Christmas, each person was required by his pastor to give his reasons for his faith, and if one was passed over, it was esteemed an affront. Oh virtuous people! why hast thou not persisted in this laudable custom, so well calculated to perpetuate thy happiness, and maintain thy zeal for religion? Before the time of the plague above mentioned, the pastors each year were subject to a visit from the moderator and two members of the synod, who, after minute inquiries, made their report to the synod. The foreign clergy would not submit to this ordinance, and though it has been since re-established, these perquisitions have not been made with the same strictness.

The ancient pastors were also accustomed to invite the censure of their consistory once a year, upon any thing they might disapprove; and, after general consultation, the first of the elders freely gave his opinion of the conduct of the pastor. Ecclesiastical punishments were also severe; a murderer, adulterer, or lewd person, could only be reconciled to the church after having given unequivocal proofs of repentance, and a long exclusion from the sacrament. Such persons were also obliged to appear publicly in the church, (the number of times being regulated by the extent of guilt,) and after sitting on a seat apart, stand up at the end of the service, while the pastor announced that a person was permitted to make public reparation for his fault. The penitent then implored aloud the pardon of God, and his brethren, for having set them so bad an example, and promised amendment; upon which the barbe announced to him the remission of his sin, on the part and in the name of the Almighty, and concluded by an exhortation to the people. This custom is authorized, nay, prescribed by the Gospel, as one of great utility. I must however repeat, sins of this nature are still extremely rare in the vallies. Games of hazard were never permitted, and dancing was so strictly forbidden, that the wife of a pastor was publicly censured for having been present at a May-day dance in Luzerne, though she did not herself take part in it. "There are also," says Leger, "ordinances against blasphemy and swearing; but during the twenty-three years I have been minister, and twelve moderator, no one instance of the kind has ever occurred; and I am convinced in a whole century here one should not hear the name of God taken in vain."

The consistories in each parish are composed of the pastor, the elders, and the deacon: * no one is admitted among the elders without a very strict examination; the dignity lasts for life, unless forfeited by unworthy conduct. In important cases the heads of families are called in to the assistance of the consistory, who decide by the majority of votes. There were besides other councils, called colloques,** composed of the pastors and one or two ancients from every church, who met once a month in each valley to take cognizance of those differences which were not finally arranged at the consistories. From the colloques an appeal might be made to the synods; but disputes were sometimes settled by choosing arbiters, and exacting a promise of obedience to their decision. By these means was every dispute terminated, for it was absolutely forbid, under any pretence, to have recourse to courts of law.

How consistent these rules were with the spirit of primitive Christianity may be seen, by referring to the sixth chapter of St. Paul's epistle to the Corinthians.

The synods were the most solemn and general councils of the Vaudois, and were formerly held every year, (but now every second year,) at each parish in turn, excepting the four most remote.* They consist of the pastor and two elders from every parish, together with a commissioner from the sovereign, who, however, is not allowed to speak in the discussions.** This assembly forms a court of dernier resort to all others, appoints pastors and schoolmasters, and creates a moderator, adjoint, and secretary; who, under the name of La Table, form a committee for the management of affairs, until the meeting of the next synod. But the synods do not assume the right of interfering in matters of faith.*** Indeed, I find that all the articles of belief, and declarations of faith by our ancestors, have been drawn up in special general assemblies, consisting not only of pastors and elders, but also of such heads of families who could attend. As, for example, the articles d'union des vallÉes, in 1571.

At the opening of their synods the pastors preach in turn, and it is then only that the Catholics permit the members of their church to attend such sermons, which they do in great numbers.****