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 on 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
wicked.
Is it not a matter of astonishment, and not less to be lamented:
England,[193] 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.
[193] _Anglia_, England; others, however, are of the opinion, that it
comes from _Ango_, that is, to strangle, torment, distress, oppress,
etc.; or from _Angustia_, that is, a narrow and straitened place.
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 fear 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 matter! 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.
OF A BLOODY DECREE, PUBLISHED IN ENGLAND AGAINST THE CONFESSORS OF THE
HOLY GOSPEL; 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 worldly-minded; 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 antichrist.” See abovementioned
chronicle, _page 753, col. 1_, from _Hist. Adrian., fol. 85, Henr.
Boxh., fol. 27_.
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 Augustinian, 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.
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, col. 2_, from _John Fox, Hist.
Angl., page 438_, also, _page 436_.
Again, _A. Mellinus, page 515, col. 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, col. 1_.
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 godfearing, pious man, named William Thorpe, formerly a
priest, was sorely persecuted 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 well-disposed 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 near by, 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 _Vignier,
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. Adri., 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 der Werelt,
page 99_. Also, _P. J. Twisck, Chron., page 758_.
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
godfearing woman of Thou, in Lorraine, named Catharine Saube, who,
loving the Lord her Savior more than her own life, steadfastly fought
through death, and, pressing her way through the strait gate[194] into
the spacious mansions of heaven, left flesh and blood on the posts, in
the burning flames, on the place of execution, at Montpellier.
[194] “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.
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[195] read as follows:
[195] “In our Dutch,” says the original.
“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 trades-people,
together with over 1500 towns-people, 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 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[196] 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[197] 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[198]
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.”
[196] 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.
[197] 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.
[198] 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 be
healed.”
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.
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?
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 Savior? 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 or 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 2d, 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. Raymond, 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 godfearing
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_.
A GREAT NUMBER OF CHRISTIANS CALLED WALDENSES, BURNT FOR THE FAITH, IN
FLANDERS, A. D. 1421.