authority in what was called the visible church.  This was brought about when, to quote Mosheim’s words, the bishops grasped the power and authority “to prescribe authoritative rules of faith and manners.”  D’Aubigne explains it thus:  “Salvation no longer flowing from the Word, which was henceforward put out of sight, the priests affirmed that it was conveyed by means of the forms they had themselves invented, and that no one could attain it except by these channels....  Christ communicated to the apostles, and these to the bishops, the unction of the Holy Spirit; and this Spirit is to be procured only in that order of succession....  Faith in the heart no longer connected the members of the church, and they were united by means of bishops, archbishops, popes, mitres, canons and ceremonies.”  History of the Reformation, Book I, Chap. 1.  Thus, the Word and Spirit of God as the true vicars of Christ in his church were finally expelled from what was looked upon as the one visible church, and with them the true worshipers also were driven out; and nothing remained in the public view except the great company of profane idolaters already referred to.  The same is referred to in a subsequent chapter as the flight of the true church into the wilderness, where, hidden from sight, she had a place prepared of God for twelve hundred and sixty days.  So after all, God had a true church during the Dark Ages—­a people that stood in opposition to the abounding corruption and iniquity of the church of Rome; a people that rejected the established hierarchy and gave heed to the Word and Spirit of God.  But their numbers were so few, comparatively, that the operations of the two witnesses were greatly limited; hence they are represented as being clothed in sackcloth, a symbol of melancholy and mourning.

Among those who opposed the teachings of that apostate church were the Cathari, Poor Men of Lyons, Lombards, Albigenses, Waldenses, Vaudois, etc.  The name Waldenses and Albigenses have frequently been loosely applied to all the bands of people that passed under various titles in different countries and that opposed the doctrines and ecclesiastical tyranny of Rome.  Speaking of the twelfth century, Bowling says:  “There existed at that dark period, when ’all the world wondered after the beast,’ a numerous body of the disciples of Christ, who took the New Testament for their guidance and direction in all the affairs of religion, rejecting the doctrines and commandments of men.  Their appeal was from the decisions of councils, and the authority of popes, cardinals, and prelates, to the law and the testimony—­the words of Christ and his holy apostles.”  History of Romanism, p. 272.  Egbert, a monkish writer of that age, speaking of them, says that he had often disputed with these heretics, “a sort of people,” he adds, “who are very pernicious to the Catholic faith, which, like moths, they corrupt and destroy.  They are armed,” says he, “with the words of Scripture which in any way seem to favor their sentiments, and with these they know how to defend their errors, and to oppose the Catholic truth.  They are increased to great multitudes throughout all countries, to the great danger of the church [of Rome].”