crees of the second council of Nice respecting image-worship. At the Synod of Paris in 824, the bishops of Aquitaine and Narbonne censured the sanction given to image-worship by Pope Adrian and Pope Paschal. In the same century Agobard, archbishop of Lyons, published a work,.." De Picturis et Imaginibus."

In the year 876, the bishops of Aquitaine and Narbonne, met in council at Pontyon, and successfully resisted the attempts of Pope John VIII. to subject the bishops of France and Germany to the archbishop of Sens, as their primate, and as his vicar. In the tenth century, Gerbertus, archbishop of Rheims, (afterwards Pope Sylvester II.) disallowed the arrogant claims of the popes, and contended that "all who are priests have received the keys of the kingdom, in the person of St. Peter.”

About the year 1010, a sect who were (whether truly or calumniously) called Manichees, driven from Greece by the emperors of Constantinople, appeared in Aquitaine; but Dr. Allix has ably shewn that the dioceses of Narbonne and Aquitaine, where some of those eastern Manichees took "refuge, did never quit the faith or worship of their ancestors." For (1.) at the synod of Gentilly, the bishops of Aquitaine opposed the use of images; (2.) the homilies of Bede, which, with those of Am

brose, Augustine, &c. were read by the pastors of France to the people, oppose the tenets of Rome respecting the Lord's supper; (3.) the opinions of Alcuin, of Theodolphus bishop of Rome, and of Rabanus Maurus archbishop of Mentz surnamed the light of France and Germany, were highly esteemed,-though contrary to the modern sentiments of the church of Rome.

At the time that Berengarius opposed the error of transubstantiation, Gregory VII. sent his legate to subdue christian churches under his dominion, required the bishops of France to profess fidelity to the Roman See, and altered the ancient Liturgy. These innovations occasioned the resistance of many of the clergy and people; whilst numbers of the married clergy were deprived of their lawful functions wherever the power of Nicholas II. and his successors could prevail against them. Hence, it came to pass that clergy were opposed to clergy ;--the clergy who preserved ancient truths and liberties to those who admitted the authority and innovations of Rome. At this time, (the commencement of the twelfth century,) Peter de Bruys, a priest, appeared as a reformer,—a preserver of doctrines,―in the dioceses of Arles, and Embrun, and in Gascony. Henry of Tholouse, a monk, followed his steps. Both had great numbers of adherents;-so that the council of

Tours, held in 1163, laments the prevalence of what it terms heresy in the neighbourhood of Tholouse and in Gascony; as the archbishop of Narbonne complains in his letter to King Lewis VII. of its abounding in his diocess. These Albigenses, when arraigned at the council of Alby in 1176, proved by their Confession of Faith, that so far from being Manichees, &c. they maintained the doctrines of primitive christianity as taught in the apostles' creed.

Roger Hoveden, (cited by Dr. Allix,) having mentioned Raymond Baimiac and Bernard Raimond, Albigensian pastors, gives us an account of a letter of Henry abbot of Clairvaux, who, lamenting the corruption of Tholouse by these arch-hereticks, adds,.... "Yea so far had this plague prevailed in the land, that they had not only made to themselves priests and bishops, but had also their evangelists who....had copied to themselves new gospels" &c. Dr. Allix adds,

"Peter Monk of Vaux-Cernay owns that the Albigenses had their teachers, whom they called bishops and deacons......We find in Matt. Paris a letter of the bishop of Porto the pope's legate ... written in the year 1223,.... where he mentions one Bartholomew of Car

cassonne, a bishop of the hereticks, who had ....created bishops in the south of France;— "Sedem et locum concessit in villá quo Perlos appellatur, et seipsum transtulit in partes ThoIpse etiam inter alias enormitates creat episcopos, et ecclesias perfidè ordinare intendit."

losanas

......

The Lollards, or disciples of Wicliff became so numerous after the year 1389 that their preachers began, like bishops, to ordain priests.*

(3.) Peter Waldot appeared in the year 1160 as a reformer at Lyons, (where the clergy had deserted the doctrines taught by Irenæus, Agobard, &c.) assisted by the priest Stephanus de Evisa. The Lyonnese branch of the Waldenses, driven from Lyons, retired to Dauphinè, Picardy, and Bohemia. Of Peter Waldo, Peyran has already observed,‡ "Au lieu de sept ordres il n'en recevait que trois, l'épiscopat, la prêtrise, et le diaconat."

Costelecius states in a letter to Erasmus, in 1519, with respect to the Picards settled in Bohemia, (originally disciples of Peter Waldo,)

↑ "Valdeo civi Lugdunensi, in loco dicto Val Grant moram faciente," says one of the inquisitors.

† P. 40.

§ Coloniez's Clar. Viror. Epist. Singular.

"They elect unlearned laymen who have wives and children, to be their bishops and priests.

The episcopacy of the church of the "United Brethren" proves that the Lyonnese Waldenses, who were intimately connected with the Waldenses of Piedmont, &c. had secured episcopacy. Commenius, a bishop who survived a severe persecution in Bohemia, published a work in 1644 in which he states that part of the followers of Huss (the Calixtines) having been enticed to return to the church of Rome, on being allowed the cup in the sacrament, others of the Hussites formed separate assemblies in 1457. These Hussites (called “United Brethren,") being informed that some of the Waldenses, driven out of France with one or two of their bishops, had settled on the confines of Austria, sent deputies to request their advice. "And forasmuch as the said Waldenses (observes Commenius) declared that they had lawful bishops amongst them, and a lawful and uninterrupted succession from the apostles themselves; they very solemnly created three of our ministers bishops, conferring upon them the power of ordaining ministers, though

The Waldenses arrived in Bohemia in 1176, and settled at Satz and Laun on the river Eger.