FURTHER OBSERVATION, RESPECTING THE TIME OF THE PRECEDING EVENTMost ancient writers, it seems, with whom also A. Mellinus agrees, fix the time of the excommunication and martyrdom of said Albert, about A. D. 750, A. M., fol. 329, col. 1, Seb. Franck fixes it ten years earlier, namely, A. D. 740. In Chron. Rom. Kett., fol. 64, col. 2. Page 230 However, this discrepancy can easily be reconciled, if a distinction is made between the time when Albert commenced to teach against the pope and, the Roman church, and the time when he was anathematized by the pope, and, ultimately, deprived of life in the dungeon at Fulda; for ten years can easily have intervened, and Seb. Franck may therefore have had regard to the time when he began to teach, while the other authors, including Mellinus, may have referred to the time of his death. Regarding this it appears that John Gysius made a great error, either through incorrect authors, or for some other reason, when he fixes the time of the aforesaid martyr, A. D. 900. See in the margin of the place referred to above. CLEMENT OF SCOTLAND, A COMPANION OF ALBERT, EXCOMMUNICATED AND THEN BURNED, AS A HERETIC, BY THE ROMANISTS, ACCORDING TO THE TESTIMONY OF THE ANCIENTS, A. D. 750, FOR THE SAME REASON, NAMELY, FOR OPPOSING AND REJECTING THE ROMAN SUPERSTITIONS When Clement, having come from Scotland, had joined the aforesaid Albert as a companion, and united with him in regard to doctrine, he not only began, but ceased not, even as the friend whom he had found, to combat with the spiritual armor, and, if possible, to overcome, in an evangelical manner, the pope and the Roman church, in various points, touching mostly her ceremonies. Thereupon he was also accused, and put to death in such a manner as in the proper place, we presently hope to show. The accusations brought against him were of the same nature as those preferred against Albert, his companion; which was not at all strange, since he had placed himself under Albert, not only as a friend and companion, but also as a disciple. For this reason, the pope, through the accusation of Boniface, the papal legate, pronounced the same excommunication against him. But when he presented himself for the purpose of vindicating his conduct in a full synod, Boniface prevented him from taking this course, making the people believe that it were not lawful to admit a heretic who had been excommunicated or excluded from the church, to divine worship, or to a synodal assembly; yea, that such an one should not be permitted to have the benefit (in whatever this might consist) of the laws or ordinances of the church. Seeing that by this pretense his lips were sealed, making it impossible for him to properly defend himself, he had recourse to his pen and wrote a book concerning this matter, against Boniface. Finally, it is stated and maintained that this steadfast witness of Jesus Christ, was burned as a heretic by the Romanists, even against the will of pope Zacharias, about A, D. 750, or a little after. Compare this entire account of Clement with Willibaldi, Kaucleri, Aventini. Balae. Alij ubi supra. Also, Annal. Boj. Bernhard. Lutz, in Catal. Hceres., Tom. 2, Concil. Also, A. M., 2d book, H. M., 1619, fol. 328, 329. Hist. Mart. 1. S., 1645, fol. 30.
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