See here, beloved reader, how pure, upright and unfeigned was the conduct of these old Waldenses in this respect; how steadfastly and blamelessly

* These"Grubenheimer" are to be distinguished from others who also bore this name.

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They practiced their confession, desiring to bear not even the appearance of having fellowship with those who waged war and fought against their enemies.

THAT THEY NEVERTHELESS PROFESSED A GOOD CONFESSION

Nevertheless, these Taborites, because of their aversion to war and the superstitions, had separated from the Hussites, and also truly held in those times, as cannot be inferred otherwise, the true confession of the Waldenses, although, as it is thought, some endeavored to force in infant baptism among. them; however, their confession in regard to this article, delivered in the year 1431, at Prague, in Bohemia, to M. John Rockenzahn, makes no mention at all of it, yea, they employ such expressions therein as is utterly impossible to apply to infant baptism.

In J. Mehrning's History of Baptism, p. 611, we read these words, "I have before me the confession of the Taborites, drawn up A. D. 1431, which in all respects agrees with our doctrine, and which I intend to have printed at the proper, time.";

Concerning the difference between the Hussites proper and Taborites, who were united with them, D. Balthazar Lydius gives this explanation, "The followers of John Huss were divided into two sects, the one called Praguers, the other Taborites; of whom the Taborites were the stricter. Tract entitled: 'Where the church was before the year 1160; or before the time of the Waldenses;' printed in the year 1624, ¢. 25.";

Their confession is as follows, "First, concerning the sacrament of baptism,-which is the first sacrament by which God imparts, especially the first sacramental grace, if we are spiritually regenerated; because it is a sign of the spiritual regeneration proceeding from God,-we hold, according to the tenor of the holy Scriptures, and sincerely confess from the heart, that the sacrament of baptism is the ablution of man, performed by another with water, who pronounces the words prescribed by Christ, which effectually signify the ablution of the soul from sin, which is expressly founded in the Gospel; for Christ, with words as well as by deed, taught that those who believe in Him should be thus baptized. He taught this with words when He said to the apostles,: 'Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' Matthew 23:19. He taught it.by deed when He Himself was baptized by John, in Jordan. Matt. 3. Bapt. Hist., second part, pp. 743, 744, from B. Lyd. Wald., pp. 10, 11.

A. D. 1431.-At this time, also Scotland, though otherwise very superstitious, experienced no inconsiderable reformation in the true worship of God, which was effected by various persons zealous for the honor of God and the welfare of His church. So that some resolved and endeavored to reform not only the article of baptism, which was shamefully, and not less to the detriment of many innocent. souls, abused by the Roman church, but also various other. articles which, from sheer superstition, were maintained by them according to human opinion..They were determined to retain the good, and abolish the evil.

Among those who at this time undertook the reformation of the same, one Paul Craus is especially mentioned, who also opposed auricular confession, the invocation of the saints, the idolatrous sacrament, etc. For this he was condemned as a heretic; but how he finally ended will be shown at the.right time and place. Compare the account in the fifteenth book van den Ondergang, p. 796, col. 1, with Tine. Cal., fol. 368, Georg. Pac. c. 11. Herm. Mod., fol. 274.

NOTE.-Whether this Paul Craus was fully enlightened in all other articles pertaining to the worship of God, we cannot definitely prove; even as, on the other hand, we have found nothing which might tend to derogate his belief; though we have sought in good faith for that which would be derogatory to him; as well as for that which would make him acceptable; hence we have deemed it well to accord also to him a place among the good confessors of the evangelical truth.

A. D. 1455.-About this time there were many Waldenses (erroneously called Wandois) in Germany, in the bishopric of Reichstadt, of whose orthodox confession an account was given for the year 1170. They, had among them twelve preachers, or teachers, of their religion, who, each in his district, went out secretly, on account of the severe persecution, to preach. P. J. 7xuaisck, Chron., p. 829, col. 2, from Henr. Boxh., fol. 27.

NOTE. A. D. 1460.-At this time Roderic Simotensus severely reproved the human institutions and abuses of the papists, such as excommunication, fasts, feasts, auricular confession, and the mass, as appears from his book, entitled The Mirror of Hunan Life. Chron., van den Ondergang, p. 835, col. 1.

Again, same year as above; Nicholas Siculus said at this time, that a believing person who rightly adduces the holy Scriptures should be believed more than the pope, and a whole council that rejects the holy Scripture. He further said, that a council may, err;.aJso, that some of the popes lived as though they did not believe that there would be a resurrection of the flesh after this life. See the afore-mentioned chronicle, in the place indicated, taken from Joh. Munst., fol. 190.

Also, same year, Dionys. Rickel, a learned man, said that in the primitive church the Sacrament (or Supper) was given to believers under both forms, that is, with bread and wine; to which the Roman church acted contrary at this time. Compare the author first indicated with Joh. Fabr., fol. 164.