was persecuted by the Catholics; but yet as a faithful reformer, he preached boldly against Popish power, image worship, infant baptisin and transubstantiation, in Dauphiny, Picardy, Germany, and finally in Bohemia, where he died, 1179. Wherever he preached multitudes were converted to God. The work of revival did not stop at his death, but extended into Bulgaria, Croatia, Dalmatia and Hungary, and multitudes of Baptist churches were planted, which flourished through the thirteenth century. In A. D. 1315, it is calculated there were not less than 80,000 of these antipedobaptist Christians in Bohemia. See Perrin's History, chapt. 1, 2.

A. D. 1154, a small society of these Waldensian Christians came into England, and William, of Neuburgh, a Monkish historian, says that "they came from Gostynen, (in Poland,) where they were as numerous as the sand of the sea, and that they had sorely infested France, Spain and Italy." Dr. Henry's history of England speaks of the dreadful persecution of this people, on page 338.

A. D. 1147, St. Bernard, in his letter to the Earl of St. Gyles, says that one of the errors of the Henricians was "that the infants of Christians are hindered from the life of Christ, the grace of baptism being denied them; [and he adds,] they laugh at us for baptizing infants."

A. D. 1140, Henry, an Italian Baptist, became very popular, and his followers were called Henricians. He sustained the sentiments of the denomination, and preached successfully in Switzerland, Mans, Bourdeaux, and A. D. 1147, in Toulouse. He was finally condemned at the Council of Rheims, and died in prison, A. D. 1158.

A. D. 1140, Evervinus, a Catholic priest of Germany, wrote to St. Bernard concerning a great number of heretics in his neighborhood, who cheerfully

suffered death rather than give up their doctrine; and, among other heresies, he said "they do not hold to the baptism of infants, alledging as a proof of their sentiments, Mark xvi. 16, he that believeth and is baptized, &c. These in our country we call Cathari, in Flanders they call them Piphles, in France Tisserands, and Egbert the Monk says they are increased to great multitudes, throughout all countries." See Dr. Allix's remarks, pp. 150, 152.

A. D. 1139, Arnold. of Brisca, roused the people of his charge to active opposition against the awful corruptions of the church of Rome, and Pope Innocent II. summoned the Latteran Council, and anathematized and condemned Arnold to perpetual silence, as a Waldensian heretic, because he preached against transubstantiation, infant baptism, &c. But, so far from being silent, he entered Rome and preached with such success that nearly all the city arose against Popery; and it is a well known fact that Pope Eugenius was consecrated in a fortress without the city, to escape the violence of the people, but by force of arms Arnold was finally taken and burnt, A. D. 1155. See Edinburgh Encyclopedia, article Arnold, and. Dr. Allix, p. 169.

A. D. 1120, the Waldenses published a treatise concerning antichrist, which contains several sermons of their ministers of that age. In this work they prefer several charges against the Pope, as the antichrist, the third of which is "that he baptizes children." Perrins' history, pp. 60, 62.

See

A. D. 1110, "Peter de Bruis labored with great success in the South of France, and multitudes became his disciples, who were called Petrobrusians. They strenuously advocated that baptism was to be administered only to adults.” See Moshiem's Church History, cent. 12, part 2, chapt. 5.

A. D. 1110," Peter de Bruis, and his disciple Hen

ry, taught that infants ought not to be baptized, and they made many converts."-Du Pin, vol. 3, p. 702.

A. D. 1100, "the Waldenses spread themselves through Poland and Lithuania, and ever since that they have been propagating their doctrine there, which differs but little from the modern Baptists." See Le Sieur de La Popeliniere, history of France.

A. D. 1066, William the Conquerer ascended the throne of Britain, and during his reign many Waldenses from France, Germany and Holland, came into England. They remained in the peaceful possession of Christian liberty, and greatly multiplied, until A. D. 1218, when there was a Popish order sent to the Bishops of England to suppress the Waldensian heresy.

About 1050, Berengarius arose, and greatly opposed the Popish doctrines. He was principal of the Academy at Tours, in France. In A. D. 1055, a Council was assembled at Tours by Pope Leo IX., to examine the heresy of Berengarius, and another at Rome, A. D. 1078. But, after preaching successfully against image worship, infant baptism and Papal power, he died in peace, A. D. 1088. "During this century the Emperors of Germany and Kings of England opposed the Pope's dominion..

Vast num

bers about Orleans, in France, and in Flanders, testified against transubstantiation, purgatory, penance, relics, traditions, &c. And some good historians assert that almost all the French, Italians and English were infected with this opinion."-Brown's Bible Dictionary, p. 153.

"Amid the shocking ignorance and wickedness of the tenth century, numbers in Germany, France and Britain, still opposed the worship of images, &c. A. D. 909, the Council of Soissons, in France, published a confession, (of faith,) mostly the same in substance with those of the protestant churches. (The difference was that this confession disapproved of in

fant baptism, which pedobaptists practice.) The Council of Rheims declared the Popes censurable if they did amiss. Many churches refused to part with the use of the Scriptures in their own language. Athelstan, King of England, caused them to be translated into the language of his Anglo-Saxon subjects. Heriger, the Abbot of Lobes, with Affric and Wulfin, of Englaud, opposed transubstantiation. Florus, Prudentius, Tricassin, Lupus, Servatus and other noted clergymen, opposed, &c."--Brown's Bible Dictionary, p. 153.

This century did not afford many reformations. The life and prosperity of the church, as to means, depended more on the influence of men in the preceding century, especially that of CLAUDE. However, from A. D. 950, to A. D. 1050, the Baptist church was active; and, notwithstanding the persecutions, they continued to increase. Turin, the capital of Piedmont, was formerly the residence of the King of Sardinia, and in A. D. 1798, it had 100,000 inhabitants. A. D. 817, Claude was promoted to the See of Turin. He soon began to bear testimony against Romish pollutions, and continued his labors in Turin for about 20 years; and the vallies of Piedmont, which belonged to the bishopric of Turin, received their religion from him, and it is abundantly proved that the churches in Piedmont, Milan, Turin, &c., held no communion with the church of Rome, but were of the same faith with the modern Baptists and ancient Paulicans.

"Claude, Bishop of Turin, in his numerous writings, maintained that all the apostles were equal to Peter--that Jesus Christ was the only head of the church-that the church is fallible, and no traditions ought to be regarded in religion-that no prayers ought to be made for the dead, nor images of saints or angels to be worshiped-that all superstitious pil

grimages and penance ought to be laid aside-that the elements of the Lord's Supper are but means of representing the body and blood of Christ to believers." -Brown's Bible Dictionary, p. 152.

Claude may be properly called the Apostle of the reformation, while Luther and Calvin were but imitators of this great man; and, had they followed him fully, and left infant baptism and other Romish notions behind, they would have been greater blessings to the world. It is true that the ninth was a dark century, and that Romish doctrines greatly covered the world; but the reason why they did was because the Romans were powerful in arms, aud when they subdued a nation or people, they compelled them to submit to their religion; thus infaut baptism spread by physical and not by moral power. Meanwhile Nicephorus, Leo V., Michael III., Emperors of the East, with nearly all the Greek Bishops, opposed these Catholic innovations in religion; and Rhemigius, Bishop of Lyons, and Valentine and the Lingonensian, and Christians known by other names, stood fast on apostolic grounds.

A. D. 726, Leo Isaurian, the Greek Emperor, who resided at Constantinople, but by right governed Italy as well as what is now called the Ottoman Empire, discovering that the church at Rome was beginning image worship, issued an edict against the practice. At this time Gregory II., who was Pope or Bishop of Rome, violently opposed the edict, and continued to do so until he died, A. D. 731, and Gregory III., partaking the spirit of his predecessor, excluded Leo, A. D. 732. The great majority of the inhabitants of Italy, agreeing with Gregory, were carried on by the tide of popular feeling, to embrace not only image worship and infant baptism, but sunk into other errors to which they had been strangers until this time. It was in this contest that the Italian provinces separated