MARTYRS MIRROR

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OF THE CONSTANCY OF THESE MARTYRS IN THE FIRE; AND HOW ECBERT MOCKED THEM

Caesarius of Heisterbach writes, that this took place in the Jewish cemetery, and that Arnold, as he stood with his disciples or fellow believers in the fire, said, "Remain steadfast in your faith, for this day you shall be with the holy martyr, Laurence." Ccesar., lib. 5, cap. 19.

Ecbert made sport of the death of these pious people; for it appears, that, despising infant baptism, they had said, that in order to be saved it was necessary first to be baptized with the Holy Ghost and with fire, in consequence of which this wicked man inquiringly said, "And has not the city of Cologne thus baptized (namely, with fire) your arch-heretic Arnold with his accomplices, and the city of Bonn, Theodoric with his co-partners?" Serm. 8, advers. Catharos.

O awful blasphemy I But the Lord shall render to every man according to his righteousness and faithfulness. I Sam. 26:23.

NOTE.-P. J. Twisck relates of these people that, out of hatred, they were called Adamites, Catharists, Patarini, and Passaginians, and that the Emperor Frederick published some decrees against them."But thus, those who seek to, live in the fear of God, are always exterminated. In this manner, certain persons, eight men, two women, and a girl, who had gone from Flanders to Cologne, were burned in a barn before the city, an the fifth of August." Chron., page 4'76, cot. 1, 2, from Abbot Trithem. Mer., fol. 765. Neoburgens., lib. 11, carp. 15.

 

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MANY PIOUS CHRISTIANS THROUGHOUT FRANCE AND ENGLAND, CAST ALIVE INTO THE FIRE, AND BURNT, FOR MAINTAINING THEIR ORTHODOX BELIEF, A. D. 1182

William of Armorica and Roger of Hovedon state that at this time, namely, about the year 1182, in various places throughout the entire kingdom of France, very many Waldenses or Albigenses were burnt under the name of Publicans.

Concerning this, the aforesaid William writes in his history of Philip, King of France as follows, "All the opposers of our faith, commonly called Publicans, having been compelled to come forth from their hiding places, were brought before the court, and, upon the law being applied to them, convicted of heresy, and, hence, were cast into the fire and burnt alive." Philippidos, lib. 1.

Roger of Hovedon adds, for the end of the year 1182, that the King of England, Henry II, notwithstanding there were very many of these Publicans, that is, Waldenses or orthodox Christians, in his land, he would in no wise tolerate them, but commanded that they should likewise everywhere be burnt, as in France.* Annal. part 2, at the close of the year 1182.

As to the belief of the Waldenses and Albigenses, who were also called publicans by their enemies, it has already, in their own confession, been shown not to militate against the confession of the Anabaptists; as we have said once for all, and to which we here again call attention.

 

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MANY GOD-FEARING PEOPLE PUT TO DEATH, IN FLANDERS, ON ACCOUNT OF THEIR VIEWS AGAINST THE ROMAN CHURCH, BY THE COUNT OF ALSACE, A. D. 1182

Magister** John Andriess, P. J. Twisck, H. Montanus, and various other authentic writers, unanimously state, that A. D. 1182, there were put to death, by Count Philip of Alsace, many Christians, who were called heretics because they contemned infant baptism, the sacrament of the altar, and the sacrifice of the mass, etc. See 1. Andr., in his History of the Antiquity of the Faith, letter E. P. .I. Twisek, Chron., page 489. H. Montanus, Nietigh., p. 86. Also, Hist. Mart. der Doopsg., A. 8. Also, Martyrs Mirror, printed A. D. 1631, Introduction, p. 52.

 

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MANY CHRISTIANS BURNT IN FLANDERS, A. D. 1183, AND VERY MANY PUT TO DEATH IN OTHER PLACES

For the year 1183 we read of many more such people, who were called publicans (of which name we have already spoken) and whom Philip, Count of Flanders, and William, Archbishop of Rheims, caused, most unmercifully, to be burnt.

Concerning this, Rigordus, an ancient historian of those times, writes as follows for said year, "At this time, very many heretics (thus this papistic writer calls the true Christians), were burnt in Flanders, by the reverend bishop of Rheims, cardinal priest of the title of Sancta Sabina, Legate of the Pope, and by Philip, the illustrious count of Flanders, Rig., p. 168, edit. Weehelian., "The same year," says the above author,"over seven thousand Cottarelli (thus he calls the pious witnesses of Jesus, also called Waldenses and Albigenses), were slain in the province of Bourges, by


* The reader must know that the writers who have given vent in this most odious manner to said testimonies respecting the holy martyrs, were papists.
* Master, or sir; a title of the middle ages, equivalent to the modern title of doctor. he inhabitants of the land, who all united against them, as against the enemies of God."
Notice here, that they must all have been defenseless people, since so great a number suffered themselves to be put to death by so few people as there were at that time in the small province of Bourges; however, we leave this to God.

The same writer adds also this, "In the same year, Pope Lucius condemned as heretics those who in Italy were called Humilitani, and in France, Poor Men of Lyons (the Albigenses and Waldenses), whereupon, as may well be supposed, no small persecution took place in those hot times.

This decree, it seems, was first published, or else renewed, A. D. 1184, or, as others state, A. D.1185, according to the account of Mellinus, 2d book, fol. 443, col. 2.

 

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DECREE OF POPE LUCIUS III AGAINST THE WAL DENSES, ETC., WHO ARE CALLED BY VARIOUS NAMES

In the year 1184, or, as others write, 1185, Pope Lucius made a decree in the city of Verona, in the presence of the Emperor Frederick, which reads as follows, "In order to eradicate the wickedness of various heresies that have begun to manifest themselves in many countries throughout the whole world, the power of ecclesiastical discipline must be called into requisition., "Therefore, relying on the presence and power of our most beloved son, the Roman Emperor Frederick, we, with the common advice of our brethren, as well as of other patriarchs, archbishops, and many princes, who have assembled here from different parts of the realm, have, by this general resolution of our present decree, set ourselves against the heretics, who from various errors have received various names, and by apostolical authority, through this our constitution, have condemned all heresies by whatever name they may be called. First, the Catharists, and the Patarini, and those who falsely and fictitiously call themselves Humiliati (humiliated ones) or Poor Men of Lyons; as well as the Passaginians, Josephists, Arnoldists; all these we lay under an everlasting curse.,

"And since some, having a form of godliness, but denying the power thereof, as the apostle says, have assumed the authority to preach, though the same apostle says, How shall they preach,. except they be sent? all those to whom this is forbidden, or who, not being sent, presumptuously dare preach, secretly or publicly, without authority from the apostolic see, or consent from the bishop of the place; and all who believe otherwise or do not fear to teach otherwise than the Roman church preaches and maintains, in regard to the sacrament of the body and blood of our Lord Jesus Christ, or to baptism (namely, infant baptism), or to the confession of sins, that is, auricular confession, or to
marriage, and other sacraments of the church; and, in general, all those who will not condemn those as heretics whom the Roman church, or any bishop in his bishopric, with the advice of his clergy, or, in case of the decease of their own bishop, the clergy themselves, with the advice of the neighboring bishops, have declared as such, all these, I say, we bind with the bond of an everlasting ban.

Likewise those who take them into their houses, and defend them, and all who uphold said heretics, fostering in them the heretical wickedness, whether they be called Consolati, Credentes, Perfecti, or by whatever other similar name, we include them all in this sentence of condemnation."

Thus far, the decree of Pope Lucius. We will now give some explanation of a few strange names that occur in the same. As regards the common names of the Waldenses, of which mention is made in the decree of Lucius, namely, that they were called Catharists, Patarini, Humiliati, Poor Men of Lyons, Passaginians, Josephists, Arnoldists, etc., these we have already sufficiently explained. There remain therefore to be explained only their special distinctive names, as Consolati, Credentes, and Perfecti. Consolati, that is, comforted; by this name were called those who had recently come into the church, and were not yet firmly established in the faith.

Credentes, that is, believing; by this name were called those who were confirmed in the faith, and had increased in it to a considerable extent.
Perfecti, that is, perfect; by this name were called those who applied themselves to faith and godliness to the full extent of their ability, so that they seemed to be perfect therein. These were also called Boni Hoinines, that is, good men.

The most of this can be gleaned from Alanus, who wrote at the close of the twelfth century, namely, A. D. 1194. In edit. Paris, A. D. 1612, p. 110. Also, Abr. Mell., 2d book, p. 443, col. 3. Thus, the diversity of names does not indicate a diversity of people or faith, but simply the lesser or greater perfection in the faith in those who together were but one people.

 

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BLOODY DECREE OF ILPHONSUS, OR ALPHONSUS, KING OF ARAGON, AGAINST THE WALDENSES, PUBLISHED A. D. 1194

"Ilphonsus, by the grace of God, King of Aragon, to all archbishops, bishops, and other prelates of the church of our kingdom; to all earls, viscounts, soldiers, and to all the people in our realm and under our dominion, greeting, and good wishes that the Christian religion may be maintained entire., "Whereas, it has pleased God, to place us over His people, it is right and just that we should constantly, and according to our ability, care for the safety, happiness and protection of said people; therefore, as faithful successors of our ancestors, and as being justly obedient to the ordinances of the church, who have deemed it well, that the heretics should everywhere be rejected, condemned and persecuted, from the face of God and of all Catholics; namely, the Waldenses or Insabbathi (that is, those who do not observe the Sabbaths or holydays of the Roman church), who call themselves Poor Men of Lyons, and all other heretics, of whom there are so many that they cannot all be enumerated, who have been excommunicated by the holy church, from our whole realm and dominion, as enemies of the cross of Christ, dishonorers of the Christian religion and our person, and open enemies of our realm, we command them to depart and flee from our kingdom.,

"If from this day on, any one shall receive said Waldenses and Insabbathi, or other heretics of whatever confession, into his house, or hear their pernicious preaching in any place, or give them food, or dare show them any other favor, be it known to the same, that he has incurred the disfavor of God and of us, that he is punishable for the crime of leze-majesty, and that his goods shall be confiscated without appeal., "And we command that this our decree and perpetual ordinance, in every city, castle, and village of our kingdom and jurisdiction, and throughout all the lands of our dominion, shall be read and presented every Sunday to the people for observance, by the bishops and other rulers of the church, and by our governors, bailiffs, justiciaries, and other magistrates, and that upon all offenders the aforesaid punishment shall be inflicted.,

"Be it further known: If any person, noble or ignoble, shall find any of the afore-mentioned heretics anywhere in our lands, who, after three days' proclamation, knowing this our decree, do not speedily depart, but obstinately remain; and shall inflict upon them every evil, ignominy, and disgrace, death and maiming alone excepted, he shall have to fear no punishment for it, but shall know, that he has much rather merited our favor thereby, and that his deed is pleasing and acceptable to us., "We, however, give these infamous heretics, though above their deserts and against reason, a respite till tomorrow, which is All Saints Day, to leave, or to begin leaving, our land. If thereafter any do still remain, we give to each and all of our subjects full authority, to rob and plunder them, to beat them with sticks, and to maltreat them shamefully."

This decree was signed with the seal of Ilphonsus, King of Aragon, as well as with the seal of Bishop Regimund of Terragona, of the Bishop of Tiracisca, and of other bishops. .The decree itself was made by William de Bassa, the king's notary A. D. 1194. Abr. Mell., 2d book, fol. 444. A. from Fr. Pegna Direct. Inqaisit., part 2, Comment 39. Also, Joan. Maviana Prefdt., in Lucani Tudens.

But what sort of execution followed upon this decree of Ilphonsus against the poor Waldenses in the kingdom of Aragon, it is not easy to know, since it seems that the historians of this century have purposely passed by the cruelty exercised against them, doubtless because they felt ashamed of the matter.

 

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ORIGIN OF THE INQUISITION AGAINST THE WAL DENSES AND ALBIGENSES, BY POPE INNO CENT III, A. D. 1198

A. D. 1198, Innocent III became pope in the place of Celestine. At his consecration he applied to himself the words which John the Baptist spoke of Christ, "He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice."

Upon these words Innocent addressed his bridesmen, the cardinals, archbishops and bishops as follows, "And am I not the bridegroom, and every one of you a friend of the bridegroom? Yea, I am the bridegroom; for I have the noble, rich, and highly exalted, yea, the honorable, pure, gracious, and holy Roman church for my bride, who, by the ordinance of God, is the mother of all the faithful, and the supreme mistress over all the churches. She is wiser than Sarah, more prudent than Rebecca, more fruitful than Leah, more agreeable than Rachel, more devout than Anna, purer than Susanna, more valiant than Judith, more beautiful than Edessaea. Many daughters have gathered great riches; but she has excelled them all. I have espoused her sacramentally. This bride has not been wedded to me portionless, but has given me her rich dowry, namely, the fullness of spiritual and of temporal power." Innocent. 3, in Consecra. Ponti f ., Serm. 3, page 19.

Pope Innocent III was the first who instituted the office of the inquisition, with ordained inquisitors; to which end he also wrote a letter, in the first year of his popedom, on the first day of April, to the archbishop of Auxitana; in which he greatly complains of the enemies of St. Peter's Shiplet, as he calls it, and then speaks as follows, "We desire that you and your fellow bishops, by your prude4ce, shall guard the more vigorously against this malady (meaning the doctrine of the Waldenses and Albigenses), and oppose it the more strenuously, as you see the more reason to fear that the sound part of the body may become infected by the disease; lest by such contagions, which spread gradually like a cancer, the minds of the faithful become infected by a general corruption., "Therefore we send you brotherly love, and charge you most earnestly by this apostolic letter, that you do your utmost, to exterminate (all) heresy, and to banish from your province all those that are contaminated therewith; and that against them and all those who are contaminated therewith, or have any fellowship with them, or who are openly suspected of having familiar intercourse with them, you do not only exercise all the rigor of church discinline_ without intervention of anneal. but also. if necessary, subdue or punish them by the power of the material sword, by princes or by the people."

On these words the papistic commentator remarks, in the margin, "Up to this time, no inquisitors had yet been sent or appointed by the pope."

In the same month, namely on the 21st of April, 1198, twenty days after the writing of the first letter, Pope Innocent III wrote another letter, not only to the above-mentioned Bishop of Auxitana, but also to the archbishops of Aix, Narbonne, Vienne, Arles, Ebredun, Tarragon, Lyons, etc., and at the same time appointed one Reinerius and one Guido as his commissaries or inquisitors, to apprehend those who sought to escape the dominion of the Roman church. The contents of the letter were directed against the Waldenses, and commanded that they should be caught, as little foxes that spoil the vineyards. Finally he commands them to be driven out of the country. E¢ist. de Cretal., lib. 1, pages 56, 57, edit. Colon.

In the following month, namely on the 13th of May, Innocent wrote still another letter for the same purpose; in which he again commanded that the little foxes should be caught, and promises to send the inquisitors, adding, "We pray, admonish, and entreat you all together, in the name of the Lord, and charge you, unto remission of sins, that you receive them (the inquisitors, Reinerius and Guido), kindly, aid them manfully and vigorously, and lend them a helping hand by good counsel and with the deed., "But, as brother Reinerius, for urgent and important matter of the church, has first, by order of the apostolical see, gone to Spain, we will and command nevertheless, that you archbishops and bishops, draw the spiritual sword, when requested so to do by said brother Guido, against the heretics whom he shall name to you; but let the lay power confiscate their goods, and banish them from the country, and thus separate the chaff from the wheat., "Furthermore, to all who in this great difficulty which now threatens the church, shall faithfully and devotedly assist her in maintaining the Christian faith, we grant the same indulgence, pardon, or remission of sins, which we have granted to all those who go on a pilgrimage to St. Peter's or St. Jacob's church. Given at Rome, on the above day, A. D. 1198." Page 98.

 

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FIVE MEN AND THREE WOMEN BURNT AT TROYES, IN CHAMPAGNE, A. D. 1200; AND SOME EXPELLED FROM METZ

About two years after Pope Innocent III had issued those three bloody letters, for the persecution and suppression of the true, defenseless Christians, who were commonly called Waldenses, but by their enemies or persecutors, publicans and sinners, it came to pass, in the last year of the twelfth century namely A. D. 1200, that in the citv of Troyes, in Champagne, there were apprehended, by order of the pope and the reigning authorities, eight persons, five men and three women, who made the same confession as was stated above with regard to the Waldenses, contradicting the authority of the pope, infant baptism, the swearing of oaths, the office of criminal authority, and whom the papistie author of the large Chronicle of the Netherlands calls Popelitatnos.

However, these persons were not accused by the papists of any evil works, but simply on account of their faith; in which faith they desired to remain steadfast unto death, without, in any wise departing from it. Hence they were all sentenced to the fire, in said year, and offered up their bodies unto God as a burnt sacrifice, having commended their souls into His hands.

 

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THE EXPULSION OF THE CHRISTIANS FROM METZ, AND THE BURNING OF THEIR BOOKS

At the same time, many Christians at Metz, who professed the same faith and were called Waldenses, were shamefully expelled from Metz, and their books burnt, because they had translated the Holy Scriptures into their mother tongue.

The papistic author of the large Belgic Chronicle, upon the authority of the ancient historian Albericus, calls them a Waldensian sect, and says, "That certain abbots were sent to preach against them; who burnt some books translated from the Latin into their mother tongue, and thus extirpated said sect. Mon. Nuciensis Magn. Chron. Belgicum, edit. Frankfort, A. D. 1607, page 189.

This serves to confirm the preceding narrative. We will now conclude our account of the persecutions which occurred in the twelfth century, and proceed to the thirteenth century.

 

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AN ACCOUNT OF THOSE WHO SUFFERED IN THE THIRTEENTH CENTURY
SUMMARY OF THE MARTYRS IN THE THIRTEENTH CENTURY

[The way and entrance to the martyrs of this century is through the valleys of Albi and throughout France, England, and other countries, where the pious witnesses of Jesus laid down their lives for the evangelical truth.

From the year 1209 throughout this century, crusades are preached in the name of the pope; which were the cause of the destruction of thousands of Albigenses, who lived quietly and peaceably under certain papistic authorities; for certain reasons, however, we have not finished this account.

Remarks with eight reasons unanimously indicating the nonresistant principles of the true Albigenses; nevertheless, for important reasons, we have placed the account of their martyrdom for the


* The following words are obscure in the author; hence we experienced difficulty in translating them.-Van. Braght.
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most part in a marginal note, for the years 1210 and 1211.

One hundred and eighty persons called Albigenses, burnt without the castle Minerve, A. D. 1210.

Sixty of those people end their lives by fire, for their faith, at Casser, about A. D. 1211.

About one hundred persons, who confessed the same doctrine, burnt alive in a tower at Cassas, about the close of A. D. 1211.

Fifty of their fellow believers likewise lose their lives by fire, at Chastelnau d'Ari, about the close of A. D. 1211.

Over four hundred persons, who professed the same profession, though called Induti, at Lavaur, or Vaurum, rather suffer themselves to be burnt to death by the terrible flames than accept the Roman faith.

 

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ACCOUNT PROPER OF THE HOLY MARTYRS

Great persecutions of the believers, A. D. 1206. A man, at London, in England, burnt alive for the faith of the Waldenses, A. D. 1210; and twenty-four persons at Paris, in France, likewise put to death by fire, for the same religion.
In the year 1212, about one hundred persons called Waldenses, are put to death by fire at Strasburg; thirty-nine at Bingen, and eighteen at Mentz.

Account of a cruel inquisition, A. D. 1214, over the doctrine of the Waldenses; Conrad of Marpurg, the chief inquisitor, and his mode of examination with red-hot iron, as well as with hot and cold water; also, the oath which the inquisitors in the bishopric of Utrecht were wont to put to those who were then called heretics, abot A. D. 1215.

About eighty persons called Waldenses, burnt for the faith, at Strasburg; also some Christians at Toulouse, about A. D. 1215.
Gerard de la Motte, a deacon of the Christians called Albi-Waldenses, with some of his fellowbelievers, sacrificed by fire, at Borriens, A. D. 1227.

Several papal statutes and ordinances against the Waldenses, related for the year 1229.
Severe persecution, through the Inquisition, in Germany, where very many Waldenses are burnt for the faith, A. D. 1230.

Three decrees of Emperor Frederick II are successively described, for the year 1230; another severe persecution of the Anabaptistic Waldenses, in Germany, A. D. 1231.

Nineteen persons of the same profession, burnt in the bishopric of Toulouse, A. D. 1232; also, two hundred and twenty-four in a place near Toulouse, A. D. 1243; a rigorous inquisition in the aforesaid bishopric, A. D. 1251, which was carried also into the following year.
Decree of Pope Urban III against the Waldenses and Albigenses in Lombardy and about Genoa, A. D. 1262; great persecutions, about A. D. 1280, 1283, 1284.

Gerard Sagarellus burnt at Parma, A. D. 1285; Herman, Andrew, and Guillemette [Wilhelmina], exhumed, A. D. 1299. Conclusion.]

The valleys of Albi, the region around Toulouse, yea, all France, England, and other kingdoms, furnish us, during this century, many martyrs, who, though, they, with reference to the severity of their tortures, according to the flesh, were pitiable and most miserable, suffered nevertheless with good cheer, yea, with joy, in consideration of their sure hope and unshaken confidence in the Lord, as being their shield and exceeding great reward.*

As regards the persecutions that occurred in this century, against the Waldenses and Albigenses, they by far surpass all other persecutions of which we read in the preceding centuries; for it seemed now as if the very furies of hell, so to speak, had broken loose, to destroy all believers, yea, almost the whole earth.

In the years 1209-12, 1225, 1234, yea, throughout the entire thirteenth century, crusades, or socalled holy, voluntary preparations of war were preached, by order of the pope, for the extermination of the Waldenses and Albigenses, all over the world, but more particularly in the kingdom of France.

These crusades consisted in great armies of Roman Catholics, who voluntarily enlisted in this socalled holy warfare; each distinguished by a white cross on his breast, or one of white cloth sewed on his garment; on account of which crosses these armies were called Crusades.

But that they might acquit themselves the more courageously and intrepidly, in exterminating the Albigenses and Waldenses, yea, that they might suffer none of them to remain alive, but kill them by fire, sword, gallows, and other means, the pope most solemnly promised to all who by so doing should meet death, or fall by the weapons of the princes seeking to protect the Albigenses and Waldenses, full remission of all their past sins, yea, that they should straightway go to heaven.

This had the effect, that countless multitudes flocked together, as it were, to the honor of God, and for the extirpation of the so-called heresies, in order to obtain forgiveness of sins, and thus dying find salvation; and having, under certain chieftains, been formed into armies they marched forth and engaged alone in murdering, burning, desolating and tyrannizing among the Waldenses and Albigenses, sparing not even the infant in the cradle. It is impossible to relate how great a multitude of these innocent people perished, and under what severe torments, simply on account of their true faith.

* Gen. 15:1.
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REMARKS IN REGARD TO THE DISTINCTION OF THE PEOPLE CALLED ALBIGENSES OR WALDENSES

I deem it necessary here, to insert a caution, which I desire that it be borne in mind wherever the Albigenses and Waldenses (who are introduced as witnesses of our faith) are spoken of, namely, that we here speak only of such people as, besides the confession of their and our most holy faith respecting the points necessary to salvation, were opposed to war, and willingly and patiently, as defenseless sheep of Christ appointed for the slaughter, entered the path of death through manifold torments inflicted upon them by the enemies of the faith, to the glory of God, the edification of their neighbor, and the salvation of their own souls.

It is true, that in ancient histories mention is made of people who, though improperly, were called Waldenses or Albigenses, who resisted, yea slew their enemies; but of such we do not speak here, indeed, all of whom there is reason so to think, we would positively pass by.*

It must also be observed here, that the princes who had taken the defenseless Albigenses and Waldenses under their protection, and even their soldiers, were sometimes (through sheer ignorance) called Albigenses or Waldenses, simply because they protected them. However, of these we do not here speak, but only of those who, according to their confession, lived peaceably and meekly under their protection.

That many of them dwelt, as defenseless sheep, under the government of such princes, and that on this account war was sometimes waged by their enemies against these princes, so that one had to suffer with the other, is evident from the accounts of the ancients; however, we have, to the utmost of our ability, distinguished them; so that as far as we know, not one of those whom we have mentioned as martyrs, had any part or lot with revenge, much less with war.

In addition to this, I will briefly adduce from ancient writers, for the benefit of the truth-seeking reader, several arguments, showing that the Waldenses and Albigenses dwelt defenselessly and in all quiet under the protection of their magistracies; and that in consequence of this, said magistrates were also called Waldenses and Albigenses, and war waged against them; who, when they resisted, were the cause that it was said that the Albigenses or Waldenses had resisted, yea, actually fought.

First Argument.-Abraham Mellinus, from Innocent III, epist. 84, states: That the pope, through letters, as well as legates, gave orders, throughout France, to the ecclesiastics as well as the seculars, to exterminate the Albigenses; however, Raymond, count of Toulouse had already taken upon him to defend the Albigenses. For this reason Pope Innocent


* In those times there was a sect sometimes, though improperly, called Albigenses. Their proper name, however, was"Ruptuarii' or"Routiers" • that is, desolators or rioters, because they made resistance. See 2d book of he Persecutions, fol. 460, col. 4. But of such we have purposely avoided to speak, as they do not belong here.


wrote to the Archbishop of Narbonne, and to other bishops, abbots, and prelates, and among these especially to Radulph, canon of Narbonne, and also to the abbots of the great valley, and of Cisteaux, that they should speak to the count and persuade him to persecute the heretics (that is, the Albigenses); but, if he should reject their counsel, that they should excommunicate him; both of which took place. Second book, fol. 449, Col. 1.

Second Argument.-Chassanion states: That shortly after the departure of the count of Toulouse and the King of Aragon, the abbot of Cisteaux, first legate of the pope, sent the bishop of Toulouse in France, to preach the crusade against Count Raymond, and to instigate the whole world against him and his country, saying that he rebelled against the (Roman Catholic) church, and protected all the heretics (namely, the Albigenses) that were within his territory. Chassan. Hist., lib. 3, cap. 10.

Third Argument.-The legate of the pope summoned Raymond, count of Toulouse, to Arles, indicating that his case (namely, his protecting the Albigenses) would be considered there. When he came, several articles by which he was to be governed were laid before him; one of which was: That he should expel from his territories all the heretics (namely, the Waldenses, who lived quietly ,and peaceably under him), together with their adherents, friends, and kindred. Also: That he should deliver up into the hands of the legate, and Count Montfort, all those whom they should name to him (namely, those who professed the same belief), that they might do with them according to their pleasure; and this within one year. Chassan., Hist. Alb., lib. 3, cap. 9, 10. A. Mell., fol. 455, Col. 1.

Fourth Argument.-Robert of Auxerre concludes his Year-book with the papal excommunication against Raymond, count of Toulouse, whose territory was given as a prey to all who wished

because he was found (says the writer) to extend favor and assistance to the heretics (the Albigenses and Waldenses), ,and was, therefore, declared a renegade of the faith and an open enemy of the (Roman) church. Chron. Altiss., A. D. 1211, Deceased A. D. 1212.

Who does not see that this Count was excommunicated simply bcause he permitted these socailed heretics, termed Albigenses and Waldenses, to live under him? on account of which his whole territory was given for a prey.

Fifth Argument.-In the year 1212 the city of Penne, or Pene, in the territory of Aix la Chapelle, was besieged by the count of Montfort; but before the enemy arrived, the governor burnt the suburb, and retreated with his people into the citadel. Finally the city was taken, and seventy soldiers who were in it ( the writer says) were hanged; but all the rest (namely, the defenseless) that maintained the error of the Albigenses, were burnt. Thuan. Hist., lib. 6, A. D. 1550. Forte ex hincentio Bello hacensi and Petro Sarn.

 

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From this also it certainly is more than evident that the Albigenses lived quietly under their magistrates, and offered no resistance to the enemies; hence they were not hanged, like the conquered soldiers, but burnt as heretics.

Sixth Argument.-"Thus the Count of Montfort," writes Paul Emilius,"scoured the whole country, and brought all the cities and castles, especially in Agenois and Rouergue, under his power. Not because they all held an ungodly doctrine (that is, were Albigenses), but in order that they might not be able to protect or assist the ungodly," that is, the heretics, as they called them. Hist. Gal., lib. 6, in Phill., Aug. 2.

Here it is also evident beyond contradiction, that the Albigenses who lived under those magistrates, did not only carry no arms, but also held a belief entirely different from that of their authorities; for, otherwise they would have called both by the same name, that is, ungodly, but as it is, only the Albigenses are called ungodly, while of the magistrates it is stated, that they did not hold this doctrine; although sometimes the magistrates and the subjects were called by the same name, as has been said.

Seventh Argument.-This is still more confirmed by the words with which the Dominican friars in those times were accustomed to conclude their sermons, saying, "Behold, here ye can perceive, most beloved, how great the wickedness of the heretics (the Albigenses) is, yea, what is still more, they have accepted the protection of the secular lords." hinbert. Burgund. Sean.., part 2, Serm. 64.

From this, and similar passages which we might adduce, it is sufficiently evident that not the Albigenses or Waldenses, but the magistrates under whom they lived, had recourse to arms and carried on war; hence, they do wrong, who confound the Albigenses with their magistrates, and lay, whether through ignorance or on purpose, what their magistrates did, to the charge of the Albigenses. Their own confession has already been given; in which they confess: That they follow the example of Christ, who exercised no temporal jurisdiction or dominion.

Eighth Argument.-But, for still further proof of said matter, we will add the following, contained in the Introduction to the Martyrs' Mirror, edition 1631, p. 50, col. 1, "A. D., . . . there existed in Toulouse in France, the Albigenses, so called because they arose principally in the province of Albi; otherwise they were of the same doctrine and belief as the former (the Waldenses); hence it is presumable, that they were one people notwithstanding that they are called by different names.", "Baronius writes that their belief, among other things, was: That infant baptism was not necessary to salvation; that an unworthy, sinful priest could not administer the sacrament; that no one might become a bishop, who was not blameless; that no churches ought to be erected to the honor of God or the saints; that confession (of sins) could be made to any one; that it was not lawful to swear any oath, etc.; all of which things they said could be found in the New Testament, to which alone they held." From Baron., A. D. 1176, num. 1, 2, 3.

Continuing, we find, in the afore-mentioned Introduction (sane page, col. 2), respecting their views against war, and in refutation of those who impute this to them, the following words, "For this reason we must also consider, that when we read here of the wars waged against them, and the resistance which they offered, this . . . is to be understood of the princes and magistrates who took them under their protection; as the King of Aragon, the count of Toulouse, the count of Foix, and others; further, of those who were employed under the authority of the afore-mentioned persons; but it is. neither probable nor reasonable, that such people should be counted among them, who, according to Baronius, regulated their conduct only by the New Testament, which they observed so strictly, that they would not even swear an oath, which is much less than to engage in war."

This is confirmed by what Baronius says, namely, that war was waged by the pope and his adherents, against the aforesaid princes, for the reason that the latter would not persecute the Albigenses, and expel them from their territory;'but when this was done, after the said princes had been brought into subjection, the Albigenses, he writes, soon became extinct. Bar., A. D. 1210, num. 3, and 1228, nuns,. 3.

This could not have been the case if so numerous a people had opposed their persecutors with force of arms. Introduction, page 51, col. 1.

 

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AN ACCOUNT OF THOSE WHO SUFFERED IN THE FIFTEENTH CENTURY: SUMMARY OF THE MARTYRS IN THE FIFTEENTH CENTURY

[The beginning treats of the great distress in these times; some definite information given, about some countries where the misery was the greatest, as concerning England, France, Germany, Flanders, etc.

The first year of this century begins with a bloody decree published in England against the confessors of the holy Gospel; in consequence of which much innocent blood is shed.

William S'winderby is put to death by fire, for the faith, in the city of London, A. D. 1401; some account is given respecting his belief and death, according to different writers.

In a note, for the year 1405, mention is made of the belief of John Wenschelberg, against a certain blood-red papistic host and the false miracles of the Romanists.

William Thorpe, confessing his belief against the oath and other articles of the Roman church, is put to death by violence and fire, at Saltevoden, A. D. 1407. en years after, A. D. 1417, Catharine of Thou, Lorraine, coming to Montpellier, in France, and there offers up her life, by fire, to God, for the faith.

A great number of Christians called Waldenses, also willingly, for the faith, give their bodies to be burned, in the Flemish countries, A. D. 1421. In a note, by way of parenthesis, the flood of Dort is introduced, together with the destruction of seventy-two villages which were inundated in that year; also, concerning Henry Gruenfelder, Peter Torea, Jerome Savonarola, who, in the years 1423, 1425 and 1427, opposed the errors of the pope and the Roman church.

William White, father Abraham of Cholchester, and John Waddon, miserably put to death by fire, for their true faith, at Norwich in England, A. D. 1428.

Then follows Margaret Backster, who, on account of her orthodox belief against images, the Sacrament, the oath, etc., is put to death in prison, or otherwise, A. D. 1430.

In a note, for the years 1431, 1436, 1439, and 1450, it is stated how Paul Crau, Thomas Rhedonensis, Augustine de Roma, Alanus Chartetius, and others, opposed the Roman church with spiritual weapons; and what happened to them on this account.

Very many Christians called Waldenses, are put to death for the faith, at Eichstaedt, in Germany, A. D. 1455. Then follows a note concerning Laurence de Valla, John de Wesalia, George Morgenstern, Stephen Brulifer, etc., who, in the years 1465, 1470, and 1471 maintained their belief in opposition to the Roman Babylon; and what they had to suffer on this account.

The last Waldensian martyr in this century is Stephen, an elder of their church, who loses his life for the faith, by red-hot coals, at Vienna, in Austria.

A severe inquisition, instituted by the Spaniards against the believers and all who opposed the Roman church, is circumstantially shown, for the year 1492.

In a note, for the years 1494, 1498, and 1499, mention is made of John Bougton, Jerome Savonarola, Paul Scriptor, etc., who declared against the Roman church; and what happened to them an this account. With this we conclude our account of the martyrs in the fifteenth century.]

The times in this century are distressing. The places of the world, though very large, are nevertheless very small and narrow for the pious. The holy confessors of Jesus, who seek to live according to the Gospel, find no rest anywhere. It seems that the earth, which ought properly to be a dwelling place for the good, is possessed only by the rocked.

Is it not a matter of astonishment, and not less to be lamented: England,* which of old has been supposed to have derived her name from the good angels of heaven, is now found to be a pool of infernal and wicked spirits; for the saints of God are cruelly put to death there; to which Smithfield, at London, the murderous prison at Saltwoden, and the place of execution at Norwich, can bear testimony.

France, which used to be called a free and frank country, yea, a kingdom of liberties, is now so devoid of freedom for the consciences of the true believers, that scarce a corner is found there, where they may confess their faith or practice their worship. At Montpellier they are hurried to the place of execution, and in other places they are likewise miserably put to death.

Germany is occupied by non-Germans, that is, by ignorant and unreasonable men, who do not f ear to resist the will of God, and to imbrue their hands in the blood of God's saints. At Eichstaedt they are murdered; at Vienna, in Austria, they are burnt.

Flanders, this most beautiful and pleasant country, upon which, from of old, the gracious blessing of the Lord descended as a refreshing shower and morning dew, is utterly ungrateful to the Lord, and acknowledges none of the benefits enjoyed; but there God is touched in the apple of His eye. O awful matterl the pious witnesses of God are placed alive into the fiery flames.

It is time that we begin to give some account of this matter, lest some should doubt what we have said.

 

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OF A BLOODY DECREE, PUBLISHED IN ENGLAND AGAINST THE CONFESSORS OF THE HOLY GOS PEL; IN CONSEQUENCE OF WHICH MUCH BLOOD WAS SHED AMONG THEM, A. D. 1401

Tyrants generally find a reason for their tyranny, in the orders which they have received from their superiors in authority; this is for them a wide cloak, which can cover much evil. In the meantime they vent their anger, yea, rejoice in their wickedness, while the unoffending and innocent have to suffer.

Now, if this would obtain only with the worldly, what would it matter, knowing that they are worldlyminded; but even the so-called ecclesiastics or clergy, who are credited with everything good, are guilty in this matter.

All this is briefly shown, in the beginning of the fifteenth book of the Chronijk van den Ondergang der Tyrannen, with these words, "In the year 1401 a decree was issued in England, against the confessors of the Gospel, or those who gave them assistance or showed them favor; in consequence of which much innocent blood was shed by the ecclesiastical prelates, priests, and monks of anti-


*"Anglia," England; others, however, are of the opinion, that it comet from 'Ango,' that is, to strangle, torment, distress, oppress, etc.; or from Anguatia," hat is, a narrow and straitened place. Christ." See above-mentioned chronicle, page 753, Col. 1, from Hist. Adrian., fol. 85, Henr. Boxh., fol. 27.

 

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WILLIAM SWINDERBY, BURNT FOR THE FAITH, AT LONDON, IN ENGLAND, A. D. 1401

In the year 1389 it occurred as old chronicles show, that one William Swinderby, a priest of the bishopric of Lincoln, was accused of certain opinions, and brought before the bishop of Lincoln, who examined him concerning certain articles, in the church at Lincoln, according to the manner or order of the papal laws, agreeing with their usual ceremonies.

His accusers were the monks, friar Roger Frisby, a Franciscan; friar John Hincely, an Augustmian, and Thomas Blaxton, a Dominican; whom he refuted in all their accusations, showing that the eleven articles which they brought against him, and which they alleged to have extracted from his sermons, were altogether false, or, at least, mixed with much untruth.

But said monks, not content with his disavowal and explanation, opposed him so vehemently with their testimonies, that they declared to have convicted him of the articles with which they had charged him. They brought with them into the city dry fagots, according to the English custom, to burn him, and would not release him until he had promised, or, from fear of death, firmly assured them, that he would not hold, teach, or preach said articles any more, neither secretly nor openly, on pain of incurring like punishment. They moreover drew up in writing a form, which he was to repeat from memory, by way of recantation: to which they compelled him by severe threats. John Fox, Mart. Angl., ex Registro Hereford.

But afterwards the aforesaid William Swinderby did nevertheless not cease preaching his belief, so that he was apprehended, by order of King Richard II, in the fifteenth year of his reign, coinciding with the year 1392, and closely confined, by order of John, Bishop of Hereford, who had received this charge from the king.

In the meantime he was examined in the faith, and it was found that he taught several articles which militated against the Roman church; but which or what kind of articles these were, is not clearly expressed by the writers; yet it can be inferred from the confession of one Walter Brute, who, in the matter of faith, is compared to William Swinderby, by Abraham Mellinus and others; yea, they declare that Walter Brute was a champion and defender of William Swinderby's articles, who, among others, maintained this article, "That it is not lawful for Christians to swear on any account, in any case, either by the Creator, or by His creatures."

Concerning holy baptism, he made this confession, "He (Christ) was buried that we might all, by baptism, be buried with Him into His death; and that, having died unto sin (notice, this is not the work of children), we should live unto righteousness."

As to his views in regard to all other articles, we have found them very scriptural, salutary and good. In regard to this, see John Fox Angl., page 440.

It is certainly true, that William Swinderby's articles of faith thus shone forth through their radiance of divine truth, that the children of darkness ( the Romanists ) could not bear them, so that they finally, after a long and severe confinement, finished his trial, pronouncing sentence of death upon him, namely; that he should be executed with fire, that is, burnt alive, as a heretic, in Smithfield, London. This it is stated, was done with him, twelve years after his first imprisonment.

 

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FURTHER OBSERVATION REGARDING HIS DEATH

Concerning the death of this pious man, a certain author gives the following account from John Fox, "Having received this commission and full power from the king, against William Swinderby, the bishop doubtless did his very best to procure his arrest without delay; however, he did not immediately proceed with the execution of death against him, but kept him in prison for a long time. At last A. D. 1401, he was burnt alive in Smithfield, at London." Second book of the Hist. of the Persecutions, fol. 505, cot. 2, from John Fox, Hist. Angl., page 438, also, page 436.

Again, A. Mellinus, page 515, cot. 4, "Baleus also accords with this, saying that William Swinderby, after his recantation, was strengthened in the confession of the divine truth, and was finally, A. D. 1401, burnt alive, in the sight of a great number of people, in Smithfield, at London." Bal. Cent. 6, Script. Britt., in Append. ad Jo. 1, Horesb., page 493.

NOTE. A. D. 1405, John Wenschelberg now wrote against the superstition in popery, and also against the deception practiced by the priests. Among other things he related of a Bohemian priest, who had colored the host of the Sacrament (of the altar) with his own blood, and had persuaded the people, that the blood had of its own accord mingled with the bread."These are," he said,"the lying signs and false miracles of antichrist." But what happened to him on this account, from the papists, we have not found in the old writers. Compare Joh. Munst., fol. 181, with Chron. van den Ondergang, page 758, cot. 1.

 

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WILLIAM THORPE PUT TO DEATH AND BURNT FOR THE FAITH, AT SALTWODEN, IN ENGLAND, A. D. 1407

Now, when the abomination of desolation, through the papists, began to exalt itself more and more over the true faith, it occurred, about A. D. 1397, that a God-fearing, pious man, named William Thorpe, formerly a priest, was sorely perse cuted for the truth of the Gospel, particularly for his belief against the sacrament of the altar, image worship, pilgrimages, the power of the priests, the swearing of oaths, etc.

Of these articles of his accusation, especially of his. belief against the swearing of oaths, and what is alleged against it by opponents, we have already given an explanation in the presentation of his faith.

However, notwithstanding that he was already imprisoned, upon the intercession of some welldisposed persons, and through the fact that the archbishop of Canterbury, who had apprehended him, had fallen into disfavor with the king, he was released after the first persecution. But since this pious witness of God did not cease to preach against the Roman church, particularly against the swearing of oaths, (as divers old writers note), he was eventually, about A. D. 1407, apprehended at Salopia, brought from there to Canterbury, and ultimately imprisoned in the castle of Saltwoden; where the archbishop and the prelates beset him very hard, in order to draw him from his faith.

In the meantime, a number of disorderly persons having crowded into the prison, some demanded that he should immediately be burnt; others, that he should forthwith be thrown into the sea., which was nearby, and drowned. In this dreadful uproar, a priest from their midst fell upon his knees before the archbishop, entreating him, that he might do his utmost for this William Thorpe, to convert him, by the reading of his matins or morning prayers, which he should perform for him, saying, "I venture to promise that after three days he will change so remarkably, that he will not refuse to do anything for the archbishop."

But the archbishop, filled with anger, raged on with undiminished fury, threatening the martyr, that he would see to it, that he should get his deserts. Thereupon, this pious witness of Jesus, as he refused to apostatize, was most cruelly maltreated in the prison, in the castle of Saltwoden. Some hold that he was burnt soon after that severe examination, in the month of August of said year 1407. See hignier, A. D. 1407, from Guil. Tindal; but Baleus is of the former opinion. Cent. 7, Script. Britt., cap. 42, in Guil. Thorp., page 538.

NOTE. A. D. 1410. At this time a tradesman was condemned as a heretic by the (Roman) bishops, and delivered to the secular judge; because he believed and said that the bread in the Lord's Supper was given for a memorial; thus denying transubstantiation, or the essential change of the bread into the body of Christ. For this he had to suffer the slow and dreadful death by fire. Compare Fasc. Temp., fol. 118. Hist. of the Mart. Adyi., fol. 52, with P. J. Twisck's Chron., page 763.

That all this happened to him, because he, besides opposing the Roman superstitions, also held, that men may not swear at all, has already been stated, and is confirmed by F. H. H., van den Loop

Page 343
der Werelt, page 99. Also, P. I. Twisek, Chron., page 758.

 

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CATHARINE OF THOU, IN LORRAINE, BURNT FOR THE FAITH, AT MONTPELLIER, IN FRANCE, A. D. 1417

On the second of October, about two o'clock in the afternoon, it occurred at Montpellier, in France, that a certain sentence of death was pronounced, and executed the same day, upon an upright and God-fearing woman of Thou, in Lorraine, named Catharine Saube, who, loving the Lord her Saviour more than her own life, steadfastly fought through death, and, pressing her way through the strait gate* into the spacious mansions of heaven, left flesh and blood on the post, in the burning flames, on the place of execution, at Montpellier.

The history of Catharine Saube is, as old writers testify, faithfully extracted from the town-book of Montpellier, commonly called Talamus; which word, Chassanion thinks, has been corrupted by passing from one language into the other; and that by the Jews, who at that time resided in great numbers in France, especially at Montpellier, it was called Talmud, which among the Hebrews or Jews, signifies a very large book or roll containing many and various things. Hence it may very easily have been the case, that the French, after the manner of the Jewish Maranes, who lived among them, erroneously called the word Talmud, Talamus, meaning to designate thereby the large book containing the civil records of the burgomasters of Montpellier. From this town-book the following acts were faithfully translated, from the ancient language of Montpellier into the French tongue, by a trustworthy person of Languedoc, and in English** read as follows, "On the 15th day of November, A. D. 1416, after mass had been read in the parish church of St. Fermin, at Montpellier, Catharine Saube, a native of Thou, Lorraine, came into that church, to present herself. About fifteen or sixteen days previously, she had asked the lords and burgomasters of that city, for permission to be shut in with the other recluses in the nunnery on the Lates road.

The aforesaid lords and burgomasters, and all manner of tradespeople, together with over 1500 townspeople, men as well as women, came to the church, in this general procession. Said burgomasters, as patrons, that is, fathers and protectors of the recluse nuns, conducted said Catharine, as a bride, to the abovementioned cloister, where they let her remain, shut up in a cell, after which they all returned home together." Acta Gallica Ibid. in Martyrolog Gallico.

See, these are the identical words of the extract or copy taken from the town-book; we let the reader judge, as to what was her reason in applying

*"Enter ye in at the strait gate. Because strait is the gate, and narrow is the way which leadeth unto life" (Matt. 7:13, 14).
*"In our Dutch," says the original.

for admittance into the nunnery. Certainly, some did not presume so badly, who have maintained, that experiencing in her heart the beginnings of true godliness proceeding from an ardent faith, she was impelled by a holy desire to reveal to the other recluse nuns the true knowledge of Christ Jesus; finding herself sufficiently gifted by the Lord, to do this. This is very probable; since credible witnesses have declared that in said book Talamus it was also recorded, that some time after the death of Catharine Saube, the whole convent in which said Catharine had been confined was burnt, together with all the nuns; doubtless on account of their religion.

The same public records state, that the year following, A. D. 1417, on the second of October, about two o'clock in the afternoon, when M. Raymond Cabasse, D.D., of the order of Jacobine or Dominican monks, vicar of the inquisitor, sat in the judgment seat, under the chapter which is beside the portal of the city hall at Montpellier, in the presence of the Bishop of Maguelonne, the Lieutenant governor, the four orders, yea, of all the people, who filled the whole city hall square, he declared by definite sentence, that the aforesaid Catharine Saube, of Thou, in Lorraine, who, at her request, had been put into the cloister of the recluses, was a heretic, and that she had disseminated, taught and believed divers damnable heresies against the Catholic faith, namely, "That the Catholic (or true) church is composed only of men and women* who follow and observe the life of the apostles." Again, "That it is better to die, than to anger, or sin against God." Again, "That she did not worship the host or wafer** consecrated by the priest; because she did not believe that the body of Christ was present in it." Again, "That it is not necessary to confess*** one's self to the priest; because it is sufficient to confess one's sins to God; and that it counts just as much to confess one's sins to a discreet, pious layman, as to any chaplain or priest." Again, "That there will be no purgatory after this life."

Said town-book Talamus contained also four other articles with which Catharine was charged, or at least which she professed; from which it can be inferred that she rejected not only many papal institutions, but among these also infant baptism. The extract from the aforesaid town-book, concerning these four articles, reads literally as follows

1."That there never has been a true pope, cardinal, bishop, or priest, after the election of the pope (or bishop) ceased to be done through miracles of faith or verity.

* Here no third class of members of the church of Jesus Christ is mentioned, namely, infants; but only men and women, that is, believing and obedient persons.
* Though she calls the bread of the Supper the host, yet she does not acknowledge, that the body of Christ is present in it; hence she refused to worship it.
** The confession recognized by her, is not according to papistic manner, but agreeable to the teaching of James 5:16, "Confess your faults one to another, and pray one for another, that ye may he healed.

2."That wicked priests or chaplains neither can nor may consecrate the body of Christ, though they pronounce the sacramental words over it.

3."That the baptism which is administered by wicked priests, is of no avail to salvation.

4."That infants which die after baptism, before they have faith, are not saved; for they do not believe but through the faith of their godfathers, godmothers, parents, or friends."

These are the last four articles found in the town-book of Montpellier; from which it certainly is clearly evident, how very bold, ardent, and penetrating the faith of this woman was; so that she did not stop short of attacking even the pope, the priests, and the superstitions practiced by them, and convincing them with God's truth. For, when she says, in the first article, that"there never has been a true pope," etc., what else did she indicate, than that there never has been a true pope, cardinal, bishop, or priest in the Roman church, seeing the election of the pope was never done through miracles of faith or verity?

 

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Continued...

Secondly, when she says, that,"Wicked priests or chaplains neither can nor may," what else does she mean to say than that wicked priests, who are not holy themselves, need not imagine at all (which is nevertheless believed in popery), that by uttering a few words they can consecrate a piece of bread, yea, transform it into their God and Saviour? which, Catharine had declared before, could not even be done by priests of upright life; for therefore she would not, as she said, worship the wafer consecrated by the priest, because she did not believe that the body of Christ was present in it.

Thirdly, when she says, that"The baptism which is administered by wicked priests is," etc., what else does this indicate than that the shameful life of the priests destroys the ministry itself, and that as little as the words which they pronounce over the host, tend to consecrate it, just as little tends the baptism practiced by them to salvation?

Fourthly, when she says, that"Infants which die after baptism," etc., what is this but to say that infant baptism is not necessary to salvation, yea, conduces in no wise to it? because infants themselves do not believe, only their godfathers, godmothers, parents br friends, in their stead; but that to be saved, one must believe himself, and be baptized upon this belief, as the Lord says, Mark 16:16; for the faith of another cannot help any one in the world, and consequently, cannot help infants to salvation.

Now; when this pious heroine of God would in no wise depart from her faith, sentence of death was finally pronounced upon her; and having been led to the place of execution, she was burnt, at Montpellier, in the afternoon of October 2, 1417.

Concerning her sentence and death, the town book of Montpellier contains the following words, as translated from the original into the Dutch (now into the English), "Having pronounced this sentence upon her, the vicar of the inquisitor, M. Ray mond, delivered her into the hands of the bailiff, who was provost or criminal judge of the city. The people entreated him much in her behalf, that he would deal mercifully with her; but he executed the sentence the same day, causing her to be brought to the place of execution, and there burnt as a heretic, according to law."

These are the words of the aforesaid Talamus, or town book, which also contains this further addition, "That the bishop of Maguelonne, after singing a common mass, also preached a sermon before the members of the council, concerning Catharine Saube, against many who said that the sentence of death had unjustly been passed upon her; and rebuked the indignation of those who spoke against this sentence, with very vehement and severe words."

This is briefly the extract concerning the martyrdom of this God-fearing woman, by which many ignorant, plain people were prompted in their hearts to examine the truth a little nearer, and to apprehend the light of the Gospel in the midst of these dark times, which God blessed, as shall be seen hereafter. See also the second book of the History of the Persecutions, fol. 572, col. 2-4. Also fol. 573, col. 1. Also Hist. Mart. by J. S., edition 1645, fol. 40.