Hail & Fire Books is a resource for Biblical Christian, Protestant, Reformed, and Gospel Theology in the works, exhortations, prayers, and apologetics of those who have maintained the Gospel and expounded upon the Scripture as the Eternal Word of God and the sole authority in Christian doctrine.
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AUDIOBOOKS »
Sermons sur divers textes de L'Ecriture Sainte (1749 Edition in 9 volumes, en Francais)
LIBRARY OF BIBLES Historical editions and translations of the Bible, their Annotations and Commentaries. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works." 2 Timothy 3:16-17 (KJV).
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Rheims New Testament (1582)
The Rheims New Testament presented here is an 1834 reprint of the 1582 New Testament, Annotated Edition, published by the English College at Rheims. It contains the original translation, preface, and the notes and annotation that were included in the 1582 volume. Translated by the Society of Jesus (Jesuits), this volume was a tool of the Counter Reformation.Translation was provided under the direction of Gregory Martin, chief linguist at Rheims, an outspoken Catholic apologist and controversialist. Annotations in the Rheims New Testament were provided under the direction of Nicholas Saunders (Society of Jesus), a controversialist dedicated to countering the historical and scriptural proofs of the Reformation. | ||
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| Companion volume: Confutation of the Rhemish Testament (Originally published 1582; 1834 Protestant Reprint Edition) | ||
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The Vulgate & Douay Compared
1582 Rheims New Testament (Latin & English in Parallel columns). The Vulgate New Testament is here provided in parallel format with the original Douai Rheims New Testament of Gregory Martin (1582) for purposes of comparison and learning. | ||
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| H KAINH ΔIAΘHKH. Novum Testamentum Graecum Accedunt Parallela S. Scripturae Loca Necnon Vetus Capitulorum Notatio et Canones Eusebii (Greek New Testament) by Johann Albrecht Bengel or Johanne Alberti Bengelii (1687-1752ad, Lutheran divine of Württemberg, Germany). Greek New Testament (1734 Tübingen & Stuttgart, Bengelii Novi Testamenti) and Canonibus Eusebii, 1836 Edition. | ||
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The Prophet Jonah with An Introduction by William Tyndale
or, The prophet Jonah with an introduction before teaching to understand him and the right use also of all the scripture and why it was written, and what is therein to be sought and shown wherewith the scripture is locked up that he which reads it cannot understand it though he study therein never so much: and again with what keys it is so opened that the reader can be stopped out with no subtle or false doctrine of man from the true sense and understanding thereof." (Originally Published in 1531) | ||
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| All Bibles and Commentaries » | ||
DOCTRINE Biblical and historical Christian Theology and Doctrines in excerpts and quotations from Scripture, ancient Christian writings, Pre-Reformation, Reformed and Puritan books, sermons and apologetics.
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| AUTHORITY OF SCRIPTURE: | |||
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ATHANASIUS (d. 373)
Doctrine on the Scripture | ||
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CHRYSOSTOM, JOHN (347 - 407 ad)
Doctrine on the Scripture | ||
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CLEMENT OF ALEXANDRIA (153-217)
Doctrine on the Scripture | ||
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CLEMENT OF ROME (30-107ad)
Doctrine on the Scripture | ||
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HIPPOLYTUS (170 - 236 ad)
Doctrine on the Scripture | ||
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IRENAEUS (120 - 202 ad)
Authority of the Scripture | ||
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JEROME (Eusebius Hieronymus) (ca 340 - 420)
Doctrine on the Scripture | ||
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JUSTIN MARTYR (110 - 165 ad)
Doctrine on the Scripture | ||
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MATHETES (130 ad)
Doctrine on the Scripture | ||
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TERTULLIAN (145 - 220 ad)
Doctrine on the Scripture | ||
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TYNDALE, WILLIAM (Martyr 1536ad)
Authority of the Scripture | ||
| BAPTISM: | |||
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ALLEINE, JOSEPH (Puritan)
On Baptism | ||
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FRITH, JOHN (Protestant, Martyr)
"The Sacrament of Baptism Described" (1533) | ||
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MARTYR, JUSTIN (110-165ad)
On Baptism | ||
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OWEN, JOHN (Puritan)
On Baptism (1674) | ||
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TAYLOR, THOMAS (Puritan)
On Baptism (1795) | ||
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TYNDALE, WILLIAM (Martyr 1536ad)
On Baptism | ||
| CHRISTIAN CHARACTER: | |||
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EDWARDS, JONATHAN (Revivalist)
Character of a Christian The True Nature of Conversion | ||
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MATHETES (130ad)
Manners of the Christians | ||
| CHRISTIAN LOVE & CHARITY: | |||
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LUTHER, MARTIN (1483-1546ad)
On Who Is My Neighbor | ||
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TYNDALE, WILLIAM (Martyr 1536ad)
On Godly Love | ||
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WILBERFORCE, WILLIAM
On Charity | ||
| PETER THE ROCK: | |||
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H&F
Doctrine on Peter the Rock and the Keys of the Kingdom of Heaven | ||
| SABBATH: | |||
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TERTULLIAN (145 - 220 ad)
Doctrine on the Sabbath | ||
| SALVATION, PREDESTINATION & FREE WILL: | |||
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CRANMER, THOMAS (Martyr 1556ad)
Doctrine of Salvation | ||
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BINNING, HUGH (1627-1653ad)
On Predestination | ||
| SAINTS (PRAYER & VENERATION): | |||
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BREVINT, DANIEL (French Huguenot)
On Prayer to Saints (1674) | ||
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CLAUDIUS OF TURIN (810-827ad)
On Veneration of Saints | ||
| FAITH & GOOD WORKS: | |||
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TYNDALE, WILLIAM (Martyr 1536ad)
On Faith and Good Works | ||
| OFFENDED AT THE WORD: | |||
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TAYLOR, THOMAS (Puritan)
Offended at the Word (1621) | ||
EXHORTATIONS Topical exhortations on Biblical Christian Doctrine and Christian Living in excerpts from Reformed, Puritan and Protestant Christian works.
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WORDS OF WISDOM - Quotations on Biblical Christian doctrine and holy living from Apostolic, Protestant, Puritan and Reformed preachers, pastors, martyrs and authors.
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QUOTABLE QUOTES from Apostolic, Pre-Reformation and Post-Reformation Biblical Protestant Christian, and Roman Catholic sources and authors on doctrine, dogma, persecution, and Biblical theology. |
PRAYERS, HYMNS & POEMS - online resource for Biblical Christian prayers, hymns and poems. "Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you." - 1 Thessalonians 5:16-18
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| HYMNS: | |||
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| ASKEWE, ANNE (Martyr 1546) | ||
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| ELIZABETH I (1578) | ||
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| LUTHER, MARTIN | ||
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| NEWTON, JOHN | ||
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| UNKNOWN | ||
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| WATTS, ISAAC | ||
| POEMS: | |||
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| WHITTLE, D. W. | ||
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| WHITTIER, JOHN G. | ||
| PRAYERS: | |||
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| FOXE, JOHN | ||
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| HAIL & FIRE | ||
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| Sermons, exhortations, apologetics, lectures and testimonials hosted by Hail & Fire or linked to on external websites: | |||
| JOHN MACARTHUR (Grace Community Church) | |||
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| Abortion and the Campaign for Immorality | ||
| YUCE KABAKCI (A Turkish Christian) | |||
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| The Testimony of Yuce Kabakci (Conversion to Christianity) | ||
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| Evangelical Vision | ||
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| Community, Reviews and Recommendations, and Other Resources: | |||
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| Reformed Community Links | ||
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| Links to Bibles, Lexicons & Concordances | ||
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| Recommended Books & Histories | ||
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| Links to Libraries | ||
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| Links to Museums | ||
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| Recommended Movies & DVDs | ||
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OTHER H&F WEBSITES |
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ABOUT US, Website Use and Privacy Notice
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"Certain Sermons or Homilies Appointed to be Read in Churches in the Time of Queen Elizabeth of Famous Memory" |
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"Religious Affections"
by Jonathan Edwards (1746) |
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"For although to true religion there must indeed be something else besides affection; yet true religion consists so much in the affections, that there can be no live religion without them. He who has no religious affection, is in a state of spiritual death, and is wholly destitute of the powerful, quickening, saving influences of the Spirit of God upon his heart. As there is no true religion where there is nothing else but affection, so there is no true religion where there is no religious affection." Jonathan Edwards |
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"A Brief Confutation of the Errors of the Church of Rome"
by Beilby Porteus (1785 Edition) |
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"As Jesus Christ is the sole Author of our Faith (Hebrews 12:2), those things, and those alone, which he taught himself, and commissioned his disciples to teach, are parts of our faith. What his doctrine was we find in no less than four accounts of his life and preaching given in the Gospels. To what belief his disciples converted men, we find in the Acts. What they taught men after their conversion, we read in the Epistles. These several books, which make up the New Testament, all Christians allow to contain an original, and undoubtedly true account of our religion." |
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"The Grounds of Divinity. Plainly discovering the Mysteries of Christian Religion, propounded in Questions and Answers: Substantially proved by Scriptures; expounded faithfully, according to the writings of the best divines, and evidently applied by profitable uses. To which is prefixed a very profitable Treatise containing an exhortation to the Study of the Word." (1633 Edition, London)
by Elnathan Parr
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"For even as a house without walls and windows, and other neccessary furniture, is accounted forlorne; so that is a very forlorne and naked conscience which is destitute of the knowledge of the Word. And as it is an easy matter to lead the blind out of the way, so the ignorant are easily led and taken in the snares of the devil. And this reproves the negilgence of such who are not careful to apply themselves with all diligence to the study of the Word: our negligence herein being the cause of the barrenness of knowledge in these plentiful times." |
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"The New Ways of Salvation and Service" by Daniel Brevint (1674) |
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"First, it is a great presumption to pretend to more wisdom, in point of serving God and saving ourselves, than either God has appointed, or all the holy prophets and Apostles have known and taught: and it is most just and likely, that men should meet with strong delusions, and with the devils themselves, when they venture upon slippery, and unknown, and dark bypaths, where not one of God's saints ever dared walk." Daniel Brevint |
MP3 AUDIO LIBRARY - download or listen online to mp3 audiobooks of:
Hugh Binning: The Works
John Bunyan: The Works
Jonathan Edwards: Religious Affections
Isaac Watts: Hymns & Songs
William Wilberforce: Real Christianity
John Jewel: Apology of the Church of England
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"The Parable of the Sower, and of the Seed"
by Thomas Taylor (1621) |
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Thomas Taylor, a Puritan Preacher, at only 25 preached before Queen Elizabeth I of England; he came to be known as "a brazen wall against Popery." "Great is the similitude between the spiritual Manna of God's Word, and that corporal of the Israelites in the wilderness. That refreshed hungry and famished bodies; this, hungry souls. The was small both in substance and show, but great in virtue and power: so this seems week, when it is most powerful. That came from heaven and fell with the dew: so this is heavenly, and with it comes the dew of grace. That was white as snow and sweet as honey: so this is pure, and rejoices the heart. That fell every day, and all, both good and bad gathered it, but not all to the same end: so all must daily of this Manna. Everyone hears the Word, but not all alike ... He that was the true Manna, and the Bread from heaven, our Lord Jesus, in this parable shows the nature, quality, use, and diverse sorts of gathering, and gathers of this little, white, and sweet feed of God's Word, afforded to feed and strengthen us through the barren wilderness of this world." Thomas Taylor |
| "The Vulgate and the Douay Compared," Parallel Latin and English New Testament |
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Since: 2007 |
Updated & New Content Added: November 10, 2024 |
"Take the Word of God as the only rule, and the perfect rule." – Hugh Binning | Read: Words of Wisdom
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Justice Reason, of said court; and the Hon. Justice History, one of the Justices of His Majesty's Court of Information. (1830 Edition)
by Rev. W.L.S.G.
Wars of the Commons of Castile, in the Beginning of the Reign of the Emperor Charles V. III. A View of the Spanish Cortes, or Parliament. IV. An Account of the Manuscripts and Reliques found in the Mountains of Granada, 1588. V. A View of the Inquisition of Portugal; with a List of the Prisoners which came out of the Inquisition of Lisbon, in an Act of the Faith, celebrated Anno 1682. And Another in 1707. VI. A Narrative of the Proceedings of the Inquisition in Lisbon, with a Person now living in London, during his Imprisonment there. VII. A Spanish Protestant Martyrology.
by Michael Geddes
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In the third century, the Bishop of Caesarea, writing to St Cyprian, Bishop of Carthage, complained that Stephen, the Bishop of Rome, "announces that he holds by succession the throne of Peter." Cyprian replied that Stephen had, in the manner of all “heretics,” introduced “traditions against God long after the apostles .. as rebels against the peace and unity of Christ, (they) attempt to establish a throne for themselves, and to assume the primacy."1
In the fourth century, St Augustine said, "What meaneth, 'Upon this rock I will build my Church'? Upon this faith; upon this that has been said, 'Thou art the Christ, the Son of the Living God. Upon this rock,' saith He, 'I will build my Church.'"2 "For men who wished to be built upon men, said, 'I am of Paul, and I of Apollos, and I of Cephas,' who is Peter. But others who did not wish to be built upon Peter, but upon the Rock, said, 'But I am of Christ.'"3
In the late sixth century, St Gregory the Great, Bishop of Rome, declared the novel title of "Universal Bishop," "the proud and pestiferous title of oecumenical, that is to say, universal," deserving of the "most severe rebuke," as the name that was the very "harbinger" of antichrist.4
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William Tyndale (1494-1536) Reformer, Bible Translator and Protestant Martyr "Christ forbideth his disciples and that oft (as thou mayest see Matthew 18 and also 20, Mark 9 and also 10, Luke 9 and also 22, even at his last supper) not only to climb above lords, kings and emperors in worldly rule, but also to exalt themselves one above another in the kingdom of God. But in vain: for the Pope would not hear it: though he had commanded it ten thousand times, God's Word should rule only and not bishops' decrees or Pope's pleasure. That ought they to preach purely and spiritually and to fashion their lives thereafter and with all example of godly living and long suffering, to draw all to Christ: and not to expound the scriptures carnally and worldly saying: 'God spake this to Peter and I am his successor, therefore his authority is mine only:' and then bring in the tyranny of their fleshly wisdom, in presentia maioris cessat potestas minoris, that is, in the presence of the greater the less hath no power. There is no brotherhood where such philosophy is taught." "The Obedience of a Christian Man" by William Tyndale, 1528 "When the scripture is [put] away, he [the pope] proveth his doctrine with the scripture, and as soon as the scripture cometh to light, he runneth away unto his sophistry and unto his sword." "Answer to Sir Thomas More's Dialogue" by William Tyndale, 1531 |
The vital arguments of the Protestant Reformation, including the primacy and justification by faith, were not new to the 16th century, but the general light of the Gospel was, and the noble assent to its teaching was, so that the apostasy and injustice of the Roman Church was boldly confronted and the great clash between Gospel truth and Church power erupted in open contest. This contest, which was every man's concern, culminated in the great Blasts and Counter-Blasts of the Reformation. The Protestant Reformers, like the Reformers of every previous era, had exposed the root of Catholic dogma and they taxed every sinew of wit and knowledge to lay bare the doctrine and its fruit5 and to call men out of that church. While complacency may render the generality unsuited to a similar task today, the fundamental difference between the Gospel and Catholic teaching remains and is as relevant today as it was when the Church Fathers first spoke against the establishment of a succession and a primacy.
Our focus is to make available rare and valuable works of those who, from the beginning, maintained the Gospel and expounded upon the Scripture as the eternal Word of God and the sole authority in Christian doctrine.6 In this, we call to remembrance the truth of the Gospel and of those who, throughout the medieval era and into the era of the Reformation, both well-known and unknown, answered a good answer for a pure and Gospel faith against the traditions of men and of those that became rulers and lords over the church.7
Waldensian Preachers "The manner in which the Waldenses and heretics disseminate their principles among the Catholic gentry, was by carrying with them a box of trinkets, or articles of dress. Having entered the houses of the gentry, and disposed of some of their goods, they cautiously intimated that they had commodities far more valuable than these— inestimable jewels, which they would show if they could be protected from the clergy. They would then give their purchasers a bible or testament; and thereby many were deluded into heresy." R. Saccho, Inquisitor (13th century) |
These are the people who, after the empowering of the "Catholic" bishops under fourth century Roman law,8 observe from afar as the Church enters a period of escalating authority and power, and of the 'universalization' of its creed. These are the people who illuminate the medieval era under various names—Waldense, Vaudois, the Poor Men of Lyon, and others: primitive Christians, preaching and maintaining the scriptures in ancient forms and in their own languages. Their presence and doctrine is evidenced by the Church itself through a continuous effort to suppress their 'unlawful' preaching;9 for, wherever Vaudois or Lyonist preaching was heard, God's gracious and eternal Word was glorified as that alone which was true, and Christ was proclaimed as the only head and ruler of the church.10
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"The secret things belong to the LORD our God, but those things which are revealed belong to us and to our children forever." Deut. 29:29 |
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John Wycliffe (1324-1384) English Reformer and Bible Translator
"Oh, if believers in the Lord will look on, and see antichrist and his accomplices so strong as to have power to condemn and persecute even unto death, those sons of the church who thus yield their belief to the Gospel, yet certain I am, that though the truth of the Gospel may for a time be cast down in the streets, and be kept under in a measure by the threats of antichrist, yet extinguished it cannot be, since he who is the Truth has said, that 'heaven and earth shall pass away, but that his Words shall not pass away!'"
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"I pray you, was not the Scripture before the most ancient Doctors, who have written concerning it? Was it not, before they wrote upon it, better received, more purely understood, productive of more effect than it is now, or since they wrote upon it? In St. Paul's time, when there were no writers upon the New Testament, but the plain story newly put forth, were there not more converts by two men, than now truly confess the name of Christ? Is it not the same word now as it was then? Is not the same schoolmaster as taught them to understand it, which, St. Peter says, is the Spirit of God, alive now as he was then?" |
And finally, they break out altogether in the Reformation, as if the world itself, from plowman to prince, would throw off the authority of that See that had, for a thousand years, ruled over emperors and kings in the government of men, and by a "fullness of power," as sole arbiter of the consciences of men.11
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Burning of the works of the 14th century Reformer John Wycliffe. |
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"As many as be desirous to enter into the right and perfect way unto God must apply their minds to know holy Scripture; without the which they can neither sufficiently know God and his will, neither their office and duty. And, as drink is pleasant to them that be dry, and meat to them that be hungry, so is the reading, hearing, searching, and studying of holy Scripture to them that be desirous to know God or themselves, and to do his will." |
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"Thou hast magnified thy Word above all thy name." Psalm 138:2 |
Little did these churches and peoples consider the ecclesiastical anathemas hurled down upon them as fire from heaven, for they understood the time and they looked to Christ as the only mediator and head, who had himself warned that these things would come upon his church: "These things have I spoken unto you, that ye should not be offended ["skandalizo"]. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service," John 16:1-2.
William Tyndale (d.1536) English Reformer, Bible Translator & Martyr
"Now faith cometh not of our free-will; but is the gift of God, given us by grace, ere there be any will in our hearts to do the law of God. And why God giveth it not every man, I can give no reckoning of his judgments. But well I know, I never deserved it, nor prepared myself unto it; but ran another way clean contrary in my blindness, and sought not that way; but he sought me, and found me out, and showed it me, and therewith drew me to him. And I bow the knees of my heart unto God night and day, that he will show it all other men; and I suffer all that I can, to be a servant to open their eyes. For well I know they cannot see of themselves, before God hath prevented them with his grace."
"An Answer to Sir Thomas More's Dialogue" by William Tyndale (1531)
Nor did they regard the bulls and proclamations issued against them, for they believed not that men have power to save or to condemn. And these all showed, even from the midst of the burning flame, that by God's own Word are men saved through faith, and not according to men's tradition, which cannot cleanse the heart, which cannot bring men to repentance and grace, which cannot redeem the soul from sin,14 and by which no man will be judged on that day; but by God's Word alone shall all works be made manifest.15
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5 "This was the Religion of the most eminent Reformers, of those bright ornaments of our country who suffered martyrdom under Queen Mary; of their successors in the times of Elizabeth; in short of all the pillars of our Protestant church; of many of its highest dignitaries; of Davenant, of Hall, of Reynolds, of Beveridge, of Hooker, of Andrews, of Smith, of Leighton, of Usher, of Hopkins, of Baxter, and of many others of scarcely inferior note. In their pages the peculiar doctrines of Christianity were everywhere visible, and on the deep and solid basis of these doctrinal truths were laid the foundations of a superstructure of morals proportionally broad and exalted. Of this fact their writings still extant are a decisive proof: and they who may want leisure, or opportunity, or inclination, for the perusal of these valuable records, may satisfy themselves of the truth of the assertion, that, such as we have stated it, was the Christianity of those times, by consulting our Articles and Homilies, or even by carefully examining our excellent Liturgy." Real Christianity, William Wilberforce (1797) 6 “We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. … If any one do not agree to these truths, he despises the companions of the Lord; nay more, he despises Christ Himself the Lord; yea, he despises the Father also, and stands self-condemned, resisting and opposing his own salvation, as is the case with all heretics.” Irenaeus, Bishop of Lyon (120-202ad), Ante-Nicene Fathers, Vol I, "Against Heresies," Ch I-V
11 "By virtue of the Apostolic office … in order that the flock may be faithfully guarded and beneficially directed, We are bound to be diligently watchful after the manner of a vigilant Shepherd and to ensure most carefully that certain people … be driven out of the sheepfold of Christ. ... the Roman Pontiff, who is the representative upon earth of God and our God and Lord Jesus Christ, who holds the fulness of power over peoples and kingdoms, who may judge all and be judged by none in this world … we now enact as follows: In respect of each and every sentence of excommunication, suspension, interdict and privation and any other sentences, censures and penalties against heretics or schismatics, enforced and promulgated in any way whatsoever by any of Our predecessors the Roman Pontiffs, or by any who were held to be such (even by their 'litterae extravagantes' i.e. private letters), or by the sacred Councils received by the Church of God, or by decrees of the Holy Fathers and the statutes, or by the sacred Canons and the Constitutions and Apostolic Ordinations - all these measures, by Apostolic authority, We approve and renew, that they may and must be observed in perpetuity and, if perchance they be no longer in lively observance, that they be restored to it. Thus We will and decree that the aforementioned sentences, censures and penalties be incurred without exception by … Anysoever who … shall have been detected to have deviated from the Catholic Faith … These sanctions, moreover, shall be incurred by all … even worldly authority or excellence, as Count, Baron, Marquis, Duke, King or Emperor." Pope Paul IV, Cum ex Apostolatus Officio, 1559 12 "Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace." Gal 5:4 13 "It is written, That man shall not live by bread alone, but by every Word of God." Luk 4:4 14 "Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot." 1 Pet 1:18-19 15 "I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak." Joh 12:46-50 16 "I suffer trouble, as an evil doer, even unto bonds; but the Word of God is not bound." 2 Tim 2:9 17 "If the sacred books are permitted everywhere without discrimination in the vulgar tongue, more damage will arise from this than advantage. ... What should we not fear if the Scriptures, translated into every vulgar tongue whatsoever, are freely handed on to be read by an inexperienced people who, for the most part, judge not with any skill but with a kind of rashness? ... Our predecessor, Innocent III, quite wisely prescribes as follows: ‘In truth the secret mysteries of faith are not to be exposed to all everywhere, but only by those who can grasp them with the intellect of faith. … So it is rightly stated of old in the divine law, that even the beast which touched the mountain should be stoned’ [Heb. 12:20; Exod. 19:12], lest, indeed, any simple and ignorant person should presume to reach the sublimity of Sacred Scripture, or to preach it to others. … If Scripture should be easily open to all, it would perhaps become cheapened and be exposed to contempt … Clement XI, ‘Unigenitus,’ in which those doctrines were thoroughly condemned in which it was asserted [by Quesnel in 1429] that it is useful and necessary to every age, to every place, to every type of person to know the mysteries of Sacred Scripture, the reading of which was to be open to all, and that it was harmful to withdraw Christian people from it, nay more, that the mouth of Christ was closed for the faithful when the New Testament was snatched from their hands.” Pope Pius VII, Magno et Acerbo, 1816
18 "I would rather renounce my subjects and my States," said an Elector of Germany, taking up a pen to sign the Augsburg Confession (1530), "I would rather quit the country of my fathers staff in hand, than receive any other doctrine than that which is contained in this Confession." 19 "Bless them which persecute you: bless, and curse not. ... Recompense to no man evil for evil. ... avenge not yourselves, but rather give place unto wrath: for it is written, 'Vengeance is mine; I will repay,' saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good." Rom 12:14, 17, 19-21 20 "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." John 1:12-13 21 Martin Luther, upon receiving a papal summons to Rome and seeing the immediate willingness of Frederick of Saxony to raise arms on behalf of the truth of Christ and the Protestant cause, responded saying, "No, we must have no war. No one shall fight for the Gospel." Martin Luther
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After so long a time, God's Word was openly glorified and spread abroad, and many thousands and thousands had looked upon it and upon the promises contained therein and were everywhere moved in a simple and an unshakable faith sine timore, without fear, of the earthly magisterium whose laws had criminalized the holy and gracious Word of scripture.17 They are known from this time by as many names as places they are found, episcopal forms they gather under, and persons inspired to publish the cause of the Gospel; yet in one Gospel they arrive together in the same faith in Christ, the same hope of salvation by faith, the same promise of God by faith in him: Lollards, Vaudois, Waldenses, Huguenots, Lutherans, Puritans, Presbyterians, and those also who of their own accord threw off names and affiliations, showing that, "there is only one Jesus Christ and all the rest is a dispute over trifles," Elizabeth I of England (1533-1603).
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Thomas Cranmer (1489-1556), Archbishop of Canterbury, Reformer, and Protestant Martyr Just before his death by burning, he composed the small "declaration of my very faith," in which he wrote, among other exhortations: "That you love altogether like brethren and sisters. For, alas! pity it is to see what contention and hatred one Christian man hath toward another; not taking each other as sisters and brothers, but rather as strangers and mortal enemies. But I pray you learn and bear well away this one lesson, To do good to all men as much as in you lieth, and to hurt no man, no more than you would hurt your own natural and loving brother or sister. For this you may be sure of, that whosoever hateth any person, and goeth about maliciously to hinder or hurt him, surely, and without all doubt, God is not with that man, although he think himself never so much in God's favour." "Declaration of my very faith" by Thomas Cranmer |
It is on these Gospel loving people that we focus, who adorned the church by doctrine and exhortation, by faith and godliness, and in turning many from superstition to the knowledge of God and the obedience of faith. In these all we see how, without ecclesiastical structure, without force of authority, without titles, benefices or basilicas, without laws and traditions, and without power or wealth in this world, men did always comprehend and understand the scriptures and hold that Word alone to be true, being united to Christ and to one another in an abiding love of the truth and manifesting in themselves, according to a work of power wrought in their hearts, grace more precious and impressive than all the wealth of the ecclesiastical Church.
The Church even today shows the proof, as she supposes, of her divine origin by worldly treasure, architecture, peoples, and riches, in her hand a golden cup filled with that which she took upon herself to command and teach in laws, ordinances and dogmata, by which also she claims the right to exercise upon all generations of men that "fullness of power" that was undeniably hers in the past and that universal and ecumenical control that was the very sting of the past age. But that
"Let them now go and clamour against us as heretics for having withdrawn from their Church, since the only cause of our estrangement is, that they cannot tolerate a pure profession of the truth. I say nothing of their having expelled us by anathemas and curses. The fact is more than sufficient to excuse us, unless they would also make schismatics of the apostles, with whom we have our common cause. Christ, I say, forewarned his apostles, 'they shall put you out of the synagogues' (John 16: 2). ... it is certain that we were cast out, and we are prepared to show that this was done for the name of Christ ... to me it is enough that we behoved to withdraw from them in order to draw near to Christ."
"Institutes of the Christian Religion" by John Calvin (1559)
Church, though ancient, was not before the commandments of God or the teaching of Jesus Christ. The church that is Christ's was bound by Christ to hold and teach that alone which he himself delivered ["traditae," Vulgate] to the saints (Jude 1:3), even that to which he himself was subject and did subject himself in obedience to God (Heb 5:7-8; Phi 2:8); for, as he shows of himself, he came not to do his own will but the will of God (Joh 6:38), neither did he exercise power to change that spoken to him by God but spoke even as he was commanded (Joh 12:46-50), teaching all men that in that Word alone is life (Joh 12:49). Neither did Christ empower his church to add to or take from the Gospel once delivered ["traditae," Vulgate] to the saints nor to rule over the faith or the consciences of men, as if by his Word or for his sake any man might be compelled to religion or faith; nor did he give his church leave or power to rule by its own will or authority or to rule according to its own wisdom or tradition; but the church that is Christ's was commanded to preach "repentance and forgiveness of sins" in all the world, in his name, even until he comes again (Luk 24:47).
Christ, who came before the church and upon whom the church is established and built, empowered his church in no other thing than in love:19 in harmlessness he empowered them, as sheep he empowered them, by the Word of faith he empowered them, by the obedience of the Gospel he empowered them, by godliness he empowered them, by freedom from bondage he empowered them, in longsuffering he empowered them, by pity and by mercy he empowered them, by love toward all
"When they burned the New Testament they pretended a zeal very fervent to maintain only God’s honor, which they said with protestation, was obscured by translation in English, causing much error. But the truth plainly to be said, this was the cause why they were afraid, least laymen should know their iniquity." A Lollard (1450) - - - - - - - - - - - - - - - - - - - - -
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Neither yet did the church that is Christ's plow or sow by sword or arms,21 but by the Word and by the Spirit, by exposing the heart in weakness and in bondage to sin that it might call all men to repentance: "for the Word of God is quick [alive], and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart," Heb 4:12. Neither yet did the church that is Christ's, by railing judgments or sword or pain or fire, seek to cultivate fruits among men, but by the Word of the Gospel, according to a fire that enlivens the soul, enlightens the mind, and burns in the hearts of men in grace and in love unfeigned.
Of such faith are those we bring forward, not to make men disciples of them or to glorify or exalt them, but because they preached Christ alone and glorified God's Word in their teachings. We present such so that those who believe may be edified and those who have sensed or known the hopeless emptiness of the traditions and doctrines of men, might discover in "so great a cloud of witnesses," by the profession of their faith and by doctrine, by patience and by longsuffering, in fear toward God, the example and the proof of the truth of God's Word, who showed the power of the Gospel wrought upon their hearts and in their minds.
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John Newton (1725-1807) Church of England Pastor, Preacher and Writer. Formerly a slave trader.
Whoever is not "too wise or too indolent to search the Scriptures humbly and diligently for himself" will "discern the path of truth through a maze of opinions."
The Works of John Newton, Book II, Chapter IV, "Of Heresies propagated by False Teachers in the Aposles' Days" by John Newton
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We may each study and analyze the facts of history; we may suspect and dissect; we may seek proofs and compile arguments and in polemical treatises put forth our findings, theories and opinions; but we cannot change nor may we begin now to suppress that which, in times past and in the ages in which the events took place, is attested and not denied by any party to the events, is testified by supporters and detractors alike, is recorded in decrees, dogmatic and ecclesiastical decisions, letters and histories written by men of every sort—even by all men.
We must consider that all creeds, inasmuch as each professes to have or to teach the truth of God or of the gods, of men, of the human heart, of justification and of salvation, of morality and of the hereafter, whether atheistic, philosophical, notional, or religious, are equally, mutually exclusive. But a world of difference exists between exclusivity and intolerance; for, by intolerance alone does lawlessness spring forth to ensure the loss of liberty to as many as oppose or contradict. Intolerance shows its ignorance when it refers to women saying, 'do not speak, for you offend me;' to youth saying, 'you can teach me nothing;' to the elderly, saying, 'you are past your day;' to a man of another race or color, saying, 'what have you to say to me;' and to the past, saying, 'what is that to us today?'; but God, who formed all, did in time past speak through the mouths of his prophets, from whom also did the ancients learn of the immortality of the soul, of God who made all things for his glory, of the transitory nature and the vanity of this world which is passing, and of a God who shows mercy and love toward all men through the gracious promise of a Savior from which so many creeds, myths and generalities of human philosophy and theology come. And in Christ God established the truth of himself and the salvation of men, and in Christ he showed by an absolute sacrifice, even what he shows in nature, that he who reigns on high does pour out good upon the evil and the good alike, and does, by toleration of all men and by longsuffering toward all, give place for repentance to all. And he also who taught this showed, by the same Gospel of Jesus Christ, a disrupting and overturning of the very foundation of barriers between men, so that they cease, being razed to the ground by the calling of all men to himself in Christ. For, in the Word of the Gospel are all things disannulled that separate, whether of age, of youth, of gender, of color or nation, of genius or feeblemindedness, of strength or of weakness, by the necessity of one God and one creator, who, for the sake of hope, by the impoverishment of all alike in sin and all alike in ignorance of God, and by the salvation of all in one, namely, Jesus Christ, according to one Spirit, did make them all one: "there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus," Galatians 3:28.
The Gospel is as absolutely exclusive as it is absolutely tolerant: it is the preaching of truth which tolerates no error in itself alone and claims unreserved toleration for the believing and unbelieving alike, the froward with the humble, the proud with the meek, calling all men by the Word of hope; for it instructs the heart of him who hears it with faith, that he too was unbelieving and upon him God had mercy, even as he extends mercy to all men.
"For we wrestle not against flesh and blood, but against principalities, against powers,
against the rulers of the darkness of this world, against spiritual wickedness in
high places. Wherefore take unto you the whole armour of God, that ye may
be able to withstand in the evil day, and having done all, to stand. Stand
therefore, having your loins girt about with truth, and having on the
breastplate of righteousness; and your feet shod with the
preparation of the gospel of peace; Above all, taking
the shield of faith, wherewith ye shall be able to
quench all the fiery darts of the wicked.
And take the helmet of salvation,
and the sword of the Spirit,
which is the Word of God,"
Ephesians 6:12-17
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1 "That is to be wondered at, yea, rather to be indignant and aggrieved at, that Christians should support antichrists; and that prevaricators of the faith, and betrayers of the church, should stand within the church itself.” St Cyprian, Bishop of Carthage (200-258ad), The Ante-Nicene Fathers, Vol. V, The Epistles of Cyprian, Epistle LXXIV, Firmilian to Cyprian
2 Augustine, Nicene & Post-Nicene Fathers, Series I, Vol. VII, The Epistle of John, Homily X
3 Augustine, Nicene & Post-Nicene Fathers, Series I, Vol. VI, Sermon XXVI
4 Gregory the Great, Nicene & Post-Nicene Fathers, Series II, Vol XIII, Epistle LXVIII, To Eusebius of Thessalonica. See also: Quotable Quotes - Notable and Notorious
7 "Let us cleave to those who cultivate peace with godliness, and not to those who hypocritically profess to desire it. For [the Scripture] saith in a certain place, 'This people honoureth Me with their lips, but their heart is far from Me.' For Christ is of those who are humble-minded, and not of those who exalt themselves over His flock. Our Lord Jesus Christ, the Sceptre of the majesty of God, did not come in the pomp of pride or arrogance, although He might have done so, but in a lowly condition, as the Holy Spirit had declared regarding Him. ... He was wounded for our transgressions, and bruised for our iniquities. The chastisement of our peace was upon Him, and by His stripes we were healed. All we, like sheep, have gone astray; [every] man has wandered in his own way; and the Lord has delivered Him up for our sins, while He in the midst of His sufferings openeth not His mouth. He was brought as a sheep to the slaughter, and as a lamb before her shearer is dumb, so He openeth not His mouth. In His humiliation His judgment was taken away; who shall declare His generation? for His life is taken from the earth. For the transgressions of my people was He brought down to death. And I will give the wicked for His sepulchre, and the rich for His death, because He did no iniquity, neither was guile found in His mouth. And the Lord is pleased to purify Him by stripes. If ye make an offering for sin, your soul shall see a long-lived seed. And the Lord is pleased to relieve Him of the affliction of His soul, to show Him light, and to form Him with understanding, to justify the Just One who ministereth well to many; and He Himself shall carry their sins. On this account He shall inherit many, and shall divide the spoil of the strong; because His soul was delivered to death, and He was reckoned among the transgressors, and He bare the sins of many, and for their sins was He delivered.' And again He saith, “I am a worm, and no man; a reproach of men, and despised of the people. All that see Me have derided Me; they have spoken with their lips; they have wagged their head, [saying] He hoped in God, let Him deliver Him, let Him save Him, since He delighteth in Him.' Ye see, beloved, what is the example which has been given us; for if the Lord thus humbled Himself, what shall we do who have through Him come under the yoke of His grace?" Clement of Rome (30-100ad), "First Epistle of Clement to the Corinthians"
9 The Archbishop of Ravenna, Peter Damian (11th century), a Scholastic Theologian, Doctor of the Church, and Saint, testifies to the common and general awareness of Bible-believing Christians hidden in the mountainous regions of Europe. He writes to the Marchioness of the area of the Piedmont exhorting her to act against the Valdenses, who had the books of scriptures and continued to evangelize the peoples around them.
The Inquisitor Saccho (13th century) testifies regarding the Bible-believing Lyonists whose “heresy,” he states, was most ancient, dating to the Apostolic era. These people, he records, had retained the scriptures among themselves from the time of the Apostles; and he personally attests to their knowledge and love of the truth by showing the example of poor and “ignorant” people who had the entire text of the New Testament committed to memory.
Pope John XXII issued a Bull in 1332 ordering the Inquisitors to execute the laws of the Church against the heretics who flourished in the Valleys of Lucerne. The Pope records that the Waldensian 'chapters' that assembled in synods in the Valley of Angrogna were attended by 500 delegates.
In 1352, Pope Clement VI charged the Bishop of Embrun with the assistance of an Inquisitor, a Franciscan friar, to undertake the "purification" of those parts of his diocese that were known to be "infected with heresy." He also charged the Dauphin, Charles of France, and Louis, King of Naples, to discover and punish the heretics who were lodged within their realms, and Joanna, wife of the King of Naples, who owned lands in the Marquisate of Saluzzo, near the mountainous valley in which the Vaudois dwelt, insisting she "purge" her territories of the "heretics," whose influence was felt in all nearby areas.
In 1487, Pope Innocent VIII issued a Bull denouncing those who inhabited the mountains and valleys in all places across Europe and yet remained outside the Catholic faith, teaching and retaining the scriptures among them. For, said the Pope, by a "simulated sanctity" they seduced the true sheep; and thus, he ordered "that malicious and abominable sect of malignants," if they "refuse to abjure, to be crushed like venomous snakes." The papal legate, Cataneo, was sent with missives to all princes, dukes, and powers within whose dominions where any Vaudois were to be found; Charles VIII of France and Charles II of Savoy being named to support him with the whole power of their armies, and Catholics everywhere were urged to take up the cross against the heretics. The Bull absolved from all ecclesiastical penalties, released all from oaths taken, legitimatized title to property illegally acquired, and provided remission of all sins to such as should act against a heretic. All contracts made with any Vaudois were annulled; their domestics were ordered to abandon them; all persons were forbidden to give them any aid whatever, and all men were empowered to take possession of their property.
10 The instance of Augustin is worthy of note: for, when Augustin was sent by Gregory the Great to convert the peoples of England to the Catholic faith, he found the Britons, whom he met in about 602ad, of a more ancient Christian creed than had ever known or been subject to the Roman Church or her Bishop. Augustin, who had been made Archbishop of England in 597ad, assumed an immediate authority over the Britons, demanding that the Bishops of the Britons make those changes required by him that they may altogether be brought into conformity with the tradition of Rome. The Bishops, however, met Augustin with as firm a statement as his own; one to the effect that the Bishops believed themselves and the Britons subject to none other than Christ; neither would they subject themselves or the people to him without the consent of the people. At a second audience, the Bishops determined to put the man to the test of Christian meekness and humility, saying that, if Augustin shall rise from his seat to greet them, they would hear him, but if he shall rise not, they would take him ever for a proud man. Not only did the Archbishop not rise from his place to greet them - for it is not of their law to honor those who are below them, but to be honored by them - but he began again to set out all that he expected of them, as he had previously done. The Bishops, though of the creed ecumenical from perhaps two centuries prior, reasoning that, he, who would not rise before them now, would surely despise them more if they should submit themselves and the people to his authority, together stated a refusal to have this proud man for Archbishop or to comply with what Augustin called the "holy Roman Apostolic Church," which he claimed was the "Universal Church." They, believing themselves free in Christ and free of all rule and authority but that they received of the doctrine of Christ, understood not that the Roman Church meant for them to subscribe to her creed with full acquiescence of conscience, nor were they at liberty to do otherwise. Thus, as the ecclesiastical historian Bede states, "Augustin, is said, in a threatening manner, to have foretold, that in case they would not join in unity with their brethren, they should be warred upon by their enemies; and, if they would not preach the way of life to the English nation, they should at their hands undergo the vengeance of death. All which, through the dispensation of the Divine judgment, fell out exactly as he had predicted." It is no judgment against them, though Bede thinks it so, that the sheep be given into the hands of wolves; for indeed, the English King himself, previously converted by Augustin, raised an army and "made a very great slaughter of that perfidious nation." The King, seeing the presbytery of Bangor and learning who they were and that they prayed to God, cried out, "If then they cry to their God against us, in truth, though they do not bear arms, yet they fight against us, because they oppose us by their prayers;” commanded them to be attacked first, whereby 1200 were destroyed, their churches, books, and libraries burned. Thus England was brought to the creed Roman and Catholic. Bede, "Ecclesiastical History"
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