to which a later hand had ascribed as the date of its composition the year 1120. It copies almost word for word the utterances of Bucer as given in Morel’s report of his negotiations with that divine and Œcolampadius. In this way a new stamp has been put upon the doctrinal articles of the old Waldensians.[320] § 108.15. 5. =The Lombard-German Branch.=--In regard to the Lombards themselves, since the epistle of Bergamo we have only scanty reports, and these are found in the treatise of Monata, of 1240, _Adv. Catharos et Valdenses_, and in the _Summa de Catharis et Leonistis_ of the Dominican inquisitor Rainerius Sacchoni, of 1250. We have ampler accounts, however, from their German mission-field, which had already extended so far as to stretch from the Rhine provinces into Austria. From the time of the unsuccessful endeavours at Bergamo to effect a union between the two principal groups, there was, so far as we are aware, no further intercourse between the two. On the other hand, the German Waldensians during the 13th and 14th centuries maintained a pretty regular communication with their Italian brethren.--In general, too, the Lombards continued, along with their German offspring, to hold firmly by the fundamental tenets of the primitive Waldensian faith. Their preaching brothers and sisters were also called in Germany _Meister_ (_magistri_) and _Meïsterinnen_, the men also _Apostles_ and _Twelve-Apostles_, or, since also there, next to preaching, they had as their most essential and important spiritual function the administration of the sacrament of penance, _Beichtiger_ (_bihter_), confessors. The view that had been already so vigorously maintained at Bergamo, that a priest guilty of mortal sin, and such in their eyes were all Catholic priests, could not efficaciously administer any sacrament, led them naturally to assume a much freer attitude toward the Catholic church, which summed itself up in the radical principle, that everything connected with that church which cannot be shown from the New Testament to have been expressly taught and enjoined by Christ or His apostles, is to be set aside as an unevangelical human addition. This position however was insisted upon by them less in criticism and confutation of the church doctrine than in opposition to the practices of the church as a whole. In consequence of this criticism, they, transcending far the mere negations of the French, rejected not only all church festivals, beyond the simple Sunday festival, not only all processions and pilgrimages, all ceremonies, candles, incense, holy water, images, liturgical dress and cloths, all consecrations and blessing