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From Meaux, Leclerc, forced to leave his home, retired first to Rosoy, and thence to Metz.[186] Here, while supporting himself by working at his humble trade, he lost none of his missionary spirit. Not content with communicating a knowledge of the doctrines of the Reformation to all with whom he conversed, his impatient zeal led him to a new and startling protest against the prevalent, and, in his view, idolatrous worship of images. Learning that on a certain day a solemn procession was to be made to a shrine situated a few miles out of the city gates, he went to the spot under cover of night, and hurled the sacred images from their places. On the morrow the horrified worshippers found the objects of their devotion prostrated and mutilated, and their rage knew no bounds. It was not long before the wool-carder was apprehended. 

His religious sentiments were no secret, and he had been seen returning from the scene of his nocturnal exploit. He promptly acknowledged his guilt,[Pg 89] and was rescued from the infuriated populace only to undergo a more terrible doom at the hands of the public executioner (July 22, 1525). His right hand was cut off at the wrist, his arms, his nose, his breast were cruelly torn with pincers; but no cry of anguish escaped the lips of Leclerc. The sentence provided still further that, before his body should be consigned to the flames, his head be encircled with a red-hot band of iron. As the fervent metal slowly ate its way toward his very brain, the bystanders with amazement heard the dying man calmly repeat the words of Holy Writ: "Their idols are silver and gold, the work of men's hands." He had not completed the Psalmist's terrific denunciation of the crime and folly of image-worship when his voice was stifled by the fire and smoke of the pyre into which his impatient tormentors had hastily thrown him. If not actually the first martyr of the French Reformation, as has commonly been supposed, Jean Leclerc deserves, at least, to rank among the most constant and unswerving of its early apostles.[187]bible society, bible society, bible society,

Jacques Pauvan.

The poor wool-carder of Meaux was succeeded by more illustrious victims. One was of the number of the teachers who had been attracted to Bishop Briçonnet's diocese by the prospect of contributing to the progress of a purer doctrine. Jacques Pauvan[188] was a studious youth who had come from Boulogne, in Picardy, to perfect his education in the university, and had subsequently abandoned a career in which he bade fair to obtain distinction, in order to assist his admired teacher, Lefèvre, at Meaux. He was an outspoken man, and[Pg 90] disguised his opinions on no point of the prevailing controversy. He asserted that purgatory had no existence, and that God had no vicar. He repudiated excessive reliance on the doctors of the church. He indignantly rejected the customary salutation to the Virgin Mary, "Hail Queen, Mother of mercy!" He denied the propriety of offering candles to the saints. He maintained that baptism was only a sign, that holy water was nothing, that papal bulls and indulgences were an imposture of the devil, and that the mass was not only of no avail for the remission of sins, but utterly unprofitable to the hearer, while the Word of God was all-sufficient.[189]

Pauvan was put under arrest, and his theses, together with the defence of their contents which one Matthieu Saunier was so bold as to write, were submitted to the Sorbonne. Its condemnation was not long withheld. "A work," said the Paris theologians, "containing propositions extracted and compiled from the pernicious errors of the Waldenses, Wickliffites, Bohemians, and Lutherans, being impious, scandalous, schismatic, and wholly alien from the Christian doctrine, ought publicly to be consigned to the flames in the diocese of Meaux, whence it emanated. And Jacques Pauvan and Matthieu Saunier should, by all judicial means, be compelled to make a public recantation."[190]

Even strong men have their moments of weakness. Pauvan was no exception to the rule. Besides the terrors of the stake, the persuasions of Martial Mazurier came in to shake his constancy. This latter, a doctor of theology, had at one time been so carried away with the desire of innovation as to hurl down a statue of their patron saint standing at the door of the monastery of the Franciscans. He had now, as we have already seen, become the favorite instrument in effecting abjurations similar[Pg 91] to his own. His suggestions prevailed over Pauvan's convictions.[191] The young scholar consented to obey the Sorbonne's demand. The faculty's judgment had been pronounced on the ninth of December, 1525; a fortnight later, on the morrow of Christmas day—a favorite time for striking displays of this kind—Pauvan publicly retracted his "errors," and made the usual "amende honorable," clad only in a shirt, and holding a lighted taper in his hand.[192]

He is burned on the Place de Grève.

If Pauvan's submission secured him any peace, it was a short-lived peace. Tortured by conscience, he soon betrayed his mental anguish by sighs and groans. Again he was drawn from the prison, where he had been confined since his abjuration,[193] and subjected to new interrogatories. With the opportunity to vindicate his convictions, his courage and cheerfulness returned. As a relapsed heretic, no fate could be in store for him but death at the stake, and this he courageously met on the Place de Grève.[194] But the holocaust was inauspicious for those who with this victim hoped to annihilate the "new doctrines." Before mounting the huge pyre heaped up to receive him, Pauvan was thoughtlessly permitted to speak; and so persuasive were his words that it was an[Pg 92] enemy's exclamation that "it had been better to have cost the church a million of gold, than that Pauvan had been suffered to speak to the people."[195]

The hermit of Livry.

Scarcely more encouraging to the advocates of persecution was the scene in the area in front of Notre-Dame de Paris, when, at the sound of the great cathedral bell, an immense crowd was gathered to witness the execution of an obscure person, known to us only as "the hermit of Livry"—a hamlet on the road to Meaux. With such unshaken fortitude did he encounter the flames, that the astonished spectators were confidently assured by their spiritual advisers that he was one of the damned who was being led to the fires of hell.[196]

Bishop Briçonnet becomes the jailer of the "Lutherans."

Where less rigor was deemed necessary, the penalty for having embraced the reformed tenets was reduced to imprisonment for a term of years, often with bread and water for the only food and drink. The place of confinement was sometimes a monastery, at other times the "prisons of Monseigneur the Bishop of Meaux."[197] Thus Briçonnet enjoyed the rare and exquisite privilege of acting as jailer of unfortunates instructed by himself in the doctrines for the profession of which they now suffered! Meantime their companions having escaped detection, although deprived of the advantage of public worship, continued for years to assemble for mutual encouragement and edification, as they had opportunity, in private houses, in retired valleys or caverns, or in thickets and woods. Their minister was that person of[Pg 93] their own number who was seen to be the best versed in the Holy Scriptures. After he had discharged his functions in the humble service, by a simple address of instruction or exhortation, the entire company with one voice supplicated the Almighty for His blessing, and returned to their homes with fervent hopes for the speedy conversion of France to the Gospel.[198] Thus matters stood for about a score of years, until a fresh attempt was made to constitute a reformed church at Meaux, the signal, as will appear in the sequel, for a fresh storm of persecution.

Lefèvre's subsequent history.

A few words here seem necessary respecting the subsequent fortunes of the venerable teacher whose name at this point fades from the history of the French Reformation. The action of parliament (August 28, 1525), in condemning, at the instigation of the syndic of the theological faculty, nine propositions extracted from his commentary on the Gospels, and in forbidding the circulation of his translation of the Holy Scriptures, had given Lefèvre d'Étaples due warning of danger. We have already seen that a few weeks later (October, 1525) he had taken refuge in Strasbourg under the pseudonym of Antonius Peregrinus. But the incognito of so distinguished a stranger could not be long maintained, and before many days the very boys in the streets knew him by his true name.[199] 

Meantime the Sorbonne, in his absence, proceeded to censure a large number of propositions drawn from another of Lefèvre's works. Shortly after a letter was received from Francis the First, written in his captivity at Madrid, and enjoining the court to suspend its vexatious persecution of a man "of such great and good renown, and of so holy a life," until the king's return. The refractory judges, however, neglected to obey the order, and continued the proceedings instituted against Lefèvre.[200][Pg 94]

Lefèvre and the Nuncio Aleander.

When, however, Francis succeeded in regaining his liberty, a year later, he not only recalled Lefèvre and his companion, Roussel, from exile, but conferred upon the former the honorable appointment of tutor to his two daughters and his third and favorite son, subsequently known as Charles, Duke of Orleans.[201] This post, while it enabled him to continue the prosecution of his biblical studies, also gave him the opportunity of instilling into the minds of his pupils some views favorable to the Reformation.[202] A little later Margaret of Angoulême secured for Lefèvre the position of librarian of the royal collection of books at Blois; but, as even here he was subjected to much annoyance from his enemies, Margaret, now Queen of Navarre, sought and obtained from her brother permission to take the old scholar with her to Nérac, in Gascony.[203] Here, in the ordinary residence of his patron, and treated by the King of Navarre with marked consideration, Lefèvre d'Étaples was at last safe from molestation. The papal party did not, indeed, despair of gaining him over. The Nuncio Aleander, in a singular letter exhumed not long since from the Vatican records, expressed himself strongly in favor of putting forth the effort. Lefèvre's "few errors" had at first appeared to be of great moment, because published at a time when to correct or change the most insignificant syllable, or a faulty rendering, in the ancient translations of the Holy Scriptures approved by the church, was an unheard-of innovation. But, now that more important questions had come up to arrest attention,[Pg 95] the mere matter of retranslation, without introducing unsound doctrine, seemed to be a thing of little or no consequence.[204] Let Lefèvre but leave the heretical company which he kept, and let him make the least bit of a retraction respecting some few passages in his works, and the whole affair would at once be arranged.[205]

Lefèvre's mental suffering.

The reconciliation of Lefèvre with the church did not take place. The "bit of a retraction" was never written. But none the less are Lefèvre's last days reported to have been disturbed by harassing thoughts. The noble old man, who had consecrated to the translation of the Bible and to exegetical comment upon its books the energy of many years, and who had suffered no little obloquy in consequence, could not forgive himself that he had not come forward more manfully in defence of the truth. One day, not long before his death, it is said, while seated at the table of the King and Queen of Navarre, he was observed to be overcome with emotion. When Margaret expressed her surprise at the gloomy deportment of one whose society she had sought for her own diversion, Lefèvre mournfully exclaimed, 

"How can I contribute to the pleasure of others, who am myself the greatest sinner upon earth?" In reply to the questions called forth by so unexpected a confession, Lefèvre, while admitting that throughout his long life his morals had been exemplary, and that he was conscious of no flagrant crime against society, proceeded, in words frequently interrupted by sobs, to explain his deep penitence: "How shall I, who have taught others the purity of the Gospel, be able to stand at God's tribunal? Thousands have suffered and died for the defence of the truth in which I instructed them; and I, unfaithful shepherd that I am, after attaining so advanced an age, when I ought to love[Pg 96] nothing less than I do life—nay, rather, when I ought to desire death—I have basely avoided the martyr's crown, and have betrayed the cause of my God!" It was with difficulty that the queen and others who were present succeeded in allaying the aged scholar's grief.[206]

The "anguish of spirit and terror of God's judgment experienced by so pious an old man as Lefèvre," because he had concealed the truth which he ought openly to have espoused, supplied an instructive warning for his even more timid disciples. Farel, who never lacked courage, was not slow to avail himself of it. Taking advantage of the freedom of an old associate, he addressed a letter containing an account of Lefèvre's death, with some serious admonitions, to Michel d'Arande, who never venturing to separate from a church whose corruptions he acknowledged, had reached the position of Bishop of Saint Paul-Trois-Châteaux, in Dauphiny. The letter has perished, but the reply in which the prelate's dejection and internal conflicts but too plainly appear, has seen the light after a burial of three[Pg 97] centuries. Admitting the guilt of his course, the bishop begs the intrepid reformer to pray for him continually, and meanwhile not to withhold his friendly exhortations, that at length the writer may be able to extricate himself from the deep mire in which he finds no firm foundation to stand upon.[207]

Such was the unhappy state of mind to which many good, but irresolute men were reduced, who, in view of the persecution certain to follow an open avowal of their reformatory sentiments, endeavored to persuade themselves that it was permissible to conceal them under a thin veil of external conformity to the rites of the Roman church.

Fortunes of Gérard Roussel.

Gérard Roussel, the most distinguished representative of this class of mystics, was appointed by the Queen of Navarre to be her preacher and confessor, and promoted successively to be Abbot of Clairac and Bishop of Oléron. Yet he remained, to his death, a sincere friend of the Reformation. Occasionally, at least, he preached its doctrines with tolerable distinctness; as, for instance, in the Lenten discourses delivered by him, in conjunction with Courault and Bertault, before the French court in the Louvre (1532). In his writings he was still more outspoken. Some of them might have been written not only by a reformer, but by a disciple of Calvin, so sharply drawn were the doctrinal expositions.[208] 

Meanwhile, in his own diocese he set forth the example of a faithful pastor. Even so bitter an enemy of Protestantism as Florimond[Pg 98] de Ræmond, contrasting Roussel's piety with the worldliness of the sporting French bishops of the period, is forced to admit that his pack of hounds was the crowd of poor men and women whom he daily fed, his horses and attendants a host of children whom he caused to be instructed in letters.[209]

And yet, Gérard Roussel's half measures, while failing to conciliate the adherents of the Roman church, alienated from him the sympathies of the reformers; for they saw in his conduct a weakness little short of entire apostasy. More modern Roman Catholic writers, for similar reasons, deny that Roussel was ever at heart a friend of the Reformation.[210] Not so, however, thought the fanatics of his own time. While the Bishop of Oléron was one day declaiming, in a church of his diocese, against the excessive multiplication of feasts, the pulpit in which he stood was suddenly overturned, and the preacher hurled with violence to the ground. The catastrophe was the premeditated act of a religious zealot, who had brought with him into the sacred place an axe concealed under his cloak. The fall proved fatal to Gérard Roussel, who is said to have expressed on his death-bed similar regrets to those which had disturbed the last hours of Lefèvre d'Étaples. As for the murderer, although arrested and tried by the Parliament of Bordeaux, he was in the end acquitted, on the ground that he had performed a meritorious act, or, at most, committed a venial offence, in ridding the world of so dangerous a heretic as the Bishop of Oléron.[211]

[Pg 99]



Francis I. and his sister.
The portrait of the king.

Francis the First and his sister, Margaret of Angoulême, were destined to exercise so important an influence in shaping the history of the French Reformation during the first half of the sixteenth century, that a glance at their personal history and character seems indispensable. Francis Was in his twenty-first year when, by the extinction of the elder line of the house of Orleans, the crown came to him as the nearest heir of Louis the Twelfth.[212] He was tall, but well proportioned, of a fair complexion, with a body capable of enduring without difficulty great exposure and fatigue. In an extant portrait, taken five years later, he is delineated with long hair and scanty beard. The drooping lids give to his eyes a languid expression, while the length of his nose, which earned him the sobriquet of "le roi au long nez," redeems his physiognomy from any approach to heaviness.[213] 

On the other hand, the Venetian Marino Cavalli, writing shortly before the close of his reign, eulogizes the personal appearance of Francis, at that time more than fifty years old. His mien was so right royal, we are assured, that even a foreigner, never having seen him before, would single him out from any company and instinctively exclaim, "This is the king!" No ruler of the day surpassed him in gravity and nobility of bearing. Well did he deserve to succeed that long line of monarchs upon each of whom the sacred oil, applied at his coronation in the cathe[Pg 100]dral of Rheims, had conferred the marvellous property of healing the king's-evil by a simple touch.[214]

His character and tastes.

At his accession, the lively imagination of Francis, fed upon the romances of chivalry that constituted his favorite reading, called up the picture of a brilliant future, wherein gallant deeds in arms should place him among the most renowned knights of Christendom. The ideal character he proposed for himself involving a certain regard for his word, Francis's mind revolted from imitating the plebeian duplicity of his wily predecessor, Louis the Eleventh—a king who enjoyed the undesirable reputation of never having made a promise which he intended in good faith to keep. The memory of the disingenuous manner in which Louis, by winking at the opposition of the Parliament of Paris, had suffered the revocation of the Pragmatic Sanction to fail, in spite of his own solemn engagements to carry it into execution, was, undoubtedly, one of the leading motives inducing the young prince, at the very beginning of his reign, to adopt the arbitrary measures already spoken of in a preceding chapter, respecting the papal concordat. Not for half his kingdom, he repeatedly declared, would he break the pledge he had given his Holiness. It is not difficult, however, to reconcile the pertinacity of Francis, on this occasion, with the frequent and well authenticated instances of bad faith in his dealings with other monarchs.[Pg 101]

If his literary abilities were slender and his acquirements meagre, this king had at least the faculty of appreciating excellence in others. The scholars and wits whom, as we have seen, he succeeded in gathering about him, repaid his munificence with lavish praise, couched in all manner of verse, and in every language employed in the civilized world. Even later historians have not hesitated to rate him much higher than his very moderate abilities would seem to warrant.[215] The portrait drawn by the biographer of his imperial rival is, perhaps, full as advantageous as a regard for truth will permit us to accept. "Francis," says Robertson, "notwithstanding the many errors conspicuous in his foreign policy and domestic administration, was nevertheless humane, beneficent, generous. He possessed dignity without pride, affability free from meanness, and courtesy exempt from deceit. All who had access to him, and no man of merit was ever denied that privilege, respected and loved him. Captivated with his personal qualities, his subjects forgot his defects as a monarch, and, admiring him as the most accomplished and amiable gentleman in his dominions, they hardly murmured at acts of maladministration, which, in a prince of less engaging dispositions, would have seemed unpardonable."[216]

Contrast between Francis I. and Charles V.

Two monarchs could scarcely be more dissimilar than were Francis and the Emperor Charles. "So great is the difference between these two princes," says the Venetian Giustiniano, "that, as her most serene majesty the Queen of Navarre, the king's sister, remarked to me when talking on the subject, one of the two must needs be created anew by God after the pattern of the other, before they could agree. For, whilst the most Christian king is reluctant to assume the burden of great thoughts or undertakings, and devotes himself much to the chase or to his own pleasures, the emperor never thinks of anything but business and aggrandize[Pg 102]ment; and, whereas the most Christian king is simple, open, and very liberal, and quite sufficiently inclined to defer to the judgment and counsel of others, the emperor is reserved, parsimonious, and obstinate in his opinions, governing by himself, rather than through any one else."[217]

This diversity of temperament and disposition had ample scope for manifestation during the protracted wars waged by the two monarchs with each other. Fit representative of the race to which he belonged, Francis was bold, adventurous, and almost resistless in the impetuosity of a first assault. But he soon tired of his undertakings, and relinquished to the cooler and more calculating Charles the solid fruits of victory.[218]

Francis's religious convictions.

Of the possession of deep religious convictions I do not know that Francis has left any satisfactory evidence. That he was not strongly attached to the Roman church, that he thoroughly despised the ignorant monks, whose dissolute lives he well knew, that he had no extraordinary esteem for the Pope, all this is clear enough from many incidents of his life. It would even appear that, at one or two points, he might have been pleased to witness such a reformation of the church as could be effected without disturbing the existing order. To this he was the more inclined, that he found almost all the men distinguished for their learning arrayed on the side of the "new doctrines," as they were styled, while the pretorian legion of the papacy was headed by the opponents of letters.

His fear of innovation.

It will be found, however, that several circumstances tended to counteract or reverse the king's favorable prepossessions. Not least influential was a pernicious sentiment studiously instilled in his mind by those whose material interests were all on the side of the maintenance of the existing[Pg 103] system—that a change of religion necessarily involves a change of government. We shall hear much during the century of this lying political axiom. When Francis, in his irritation at the Pope, suggested, on one occasion, to the Nuncio, that he might be compelled to follow the example Henry the Eighth, of England, had set him, and permit the spread of the "Lutheran" religion in France, the astute prelate replied: "Sire, to speak with all frankness, you would be the first to repent your rash step. Your loss would be greater than the Pope's; for a new religion established in the midst of a people involves nothing short of a change of prince."[219] 

And the same author that records this incident tells us that Francis hated the Lutheran "heresy," and used to say that this, like every other new sect, tended more to the destruction of kingdoms than to the edification of souls.[220] Nor must it be overlooked that Francis doubtless felt strongly confirmed in his persuasion, by the rash and disorderly acts of some restless and inconsiderate spirits such as are wont eagerly to embrace any new belief. Not the peasants' insurrections in Germany alone, but as well the excesses of the iconoclasts, and the imprudence of the authors of the famous placards of 1534, although their acts were distinctly repudiated by the vast majority of the French reformers, inflicted irretrievable damage, by furnishing plausible arguments to those who accused the Protestants of being authors or abettors of riot and confusion.

His loose morals.

A second reason of the early estrangement of Francis from the "new doctrines" has more frequently been overlooked. The rigid code of morals which the reformers established, and which John Calvin attempted to make in Geneva the law of the state, repelled a prince who, though twice married and both times to women devoted to his interests and faithful to their vows, treated his lawful wives with open neglect, and preferred to consort with perfidious mistresses, who[Pg 104] sold to the enemy for money his confidential disclosures—a prince who, not satisfied with introducing excesses until then unheard of among his nobles, was not ashamed to bestow the royal bounty upon the professed head of the degraded women whom he allowed to accompany the court from place to place.[221]

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Henri 4 vive l'amour


Hillsong 2

Hillsong 3

Hillsong God he reigns

Hillsong hope

Hillsong live

Hillsong Saviour king

Hillsong united we stand

Hillsong delirious

Histoire de France radio

History of the jesuits

History of spiritualism

History of the waldenses

History's turning points

How was the sabbath changed?

Hugh ross creation as a science

Hugo gambetta

Hugo gambetta amonestacion solemne

Hugo gambetta apostasia omega

Hugo gambetta fiesta cocecha

Hugo gambetta informes

Hugo gambetta ley dominical

Hugo gambetta mensage de elias

Hugo gambetta obreros de la hora undecima

Hugo gambetta pasa esto llamados

Hugo gambetta purificacion del sanctuario

Hugo gambetta siete senales

Hugo gambetta plan de salvacion

Illuminati the history channel

In the footsteps of Paul

Jacob movie

Jacob movie 2

Jan marcussen

Jan marcussen 1

Jan marcussen 3

Jan marcussen 4

Jan marcussen 5

Jan marcussen 6

Jan marcussen 7

Jan marcussen 8

Jan marcussen 9

Jan marcussen 10

Jan marcussen 11

Jan marcussen 12

Jan marcussen 13

Jan marcussen 14

Jan marcussen 15

Jan marcussen 16

Jan marcussen 17

Jan marcussen 18

Jan marcussen 19

Jan marcussen 20

Jan marcussen 21

Jan marcussen 22

Jan marcussen 23

Jan marcussen 25

Jan marcussen 26

Jan marcussen 27

Jan marcussen 28

Jan marcussen 29

Jan marcussen 34

Jan marcussen 35

Jan marcussen 36

Jan marcussen 37

Jan marcussen 38

Jan marcussen 39

Jan marcussen 40

Jan marcussen 42

Jan marcussen beauty meets the beast

Jan paulsen

Jan paulsen night live

Jars of clay

Jars of clay 2

Jars of clay 3

Jars of clay 4

Jars of clay 5

Jars of clay 6

Jean bible audio

Jean calvin

Jean calvin 2

Joe maniscaclco

Joe maniscalso the waldenses

Joe maniscalco new world order

John the revelator

Jeremiah movie

Jeremy camp

Jeremy camp 2

Jeremy camp 3

Jésus est-il Dieu?

Jesus movies

Jesus ardian romero

Jesus adrian romero 2

Jesus adrian romero 3

Jesus of nazareth

Jesus movie english

Jesus movie french

Jesus movie spanish

John huss movie

John wycliffe movie

Jose elysée

Jose elysée 2

Jose elysée 3

Jose ocampo

Joseph movie

Joseph movie 2

Judas movie

Keepers of the flame

Keep the faith sunday law

Keep the faith sunday law is coming

Keep the faith sunday law and europe

Keep the faith sunday law and 9/11

Kees kraayenoord

Kent hovind age of the earth

Kent hovind dangers of evolution

Kent hovind dinausaurs

Kent hovind garden of eden

Kent hovind lies in the textbooks

Kent hovind lies in the textbooks 2

Kent hovind the bible and health

Kevin max

Kevin max 2

King david movie

King solomon documentary

King solomon movie

King's x

King's x 2

King's x 3

Kirk franklin

Kirk franklin 2


Kutless 2

L'ancre de notre foi

L'enfer as t-il une fin?


L'Etang de feu

La bible décodée

La femme en écarlate  

La grande tribulation

La luz del mundo

La marque de la bête

La porte des brebis

La pratique du sabbat

La prophétie de Daniel

La tragédie des siècles

La vie d'abraha

Le meilleur est a venir

Le péché sans pardon  

Le retour de Jésus

Le septième jour

Le signe éternel

Le spiritisme démasqué  

Le témoignage de Jésus révélé

Le temple de l'Apocalypse révélé

Le zoo de l'apocalypse

Le zoo de l'apocalypse 2

Le zoo de l'apocalypse 3

Le zoo de l'apocalypse 4

Le zoo de l'apocalypse 5

Le zoo de l'apocalypse 6

Le zoo de l'apocalypse 7

Lectures on creation

Lenny leblanc

Lenny leblanc 2

Les étonnantes prédictions

Les évènements a venir

Les saints de l'Apocalypse

Les signes de la fin

Les Usa en prophétie  


Links 2

Links 3

Lincoln brewster

Los valles fertiles de mesopotamia

Louis 14

Lumière sur le sanctuaire 1,2

Lumière sur le sanctuaire 3,4

Lumière sur le sanctuaire 5,6

Lumière sur le sanctuaire 7,8

Marco barrientos

Marco barrientos cree todo es possible

Marco barrientos muestrame tu gloria

Marcos witt

Marcos witt 2

Marcos witt sana nuestra tiera

Marcos witt vencio

Mariachis cristianos

Marie antoinette 2006 movie

Mark woodman

Mark woodman is this the end of the world?

Mark finley

Mark finley alive at end times

Mark finley angel 911

Mark finley babylon

Mark finley beginning of the end

Mark finley bury the past

Mark finley countdown to eternity

Mark finley financial secrets

Mark finley greatest religious cover up

Mark finley health secrets

Mark finley hell

Mark finley mark of the beast

Mark finley near death experience

Mark finley new age

Mark finley personal peace

Mark finley remedy for tension

Mark finley revelation climax

Mark finley revelation judgment

Mark finley unpardonable sin

Mark finley why so many denominations?

Mark finley world in turmoil

Marqué à jamais

Martin luther movie

Mary magdalene movie

Mary mary

Matthew west

Matt redman

Maybe on sunday

Megavitamin and psychosis

Mercy me

Mercy me 2

Mercy me 3

Mercy me 4

Michael card

Michael card 2

Michael card 3

Michael card 4

Michael smith

Michael smith 2

Michael smith 3

Michael smith 4

Michael smith 5

Ministry of healing book

Mississippi mass choir

Mississippi mass choir 2

Mississippi mass choir 3

Mississippi mass choir 4

Modern health

Movies bible

Musée du désert

Musica cristiana

Musique chrétienne

Musique chrétienne 2

Musique chrétienne 3

Musique chrétienne 4


Napoleon 2

Napoleon 3

Napoleon 4

Natalie grant


Neville peter


Newsboys 2

Newsboys 3

Newsboys 4

New world order

New world order 2

Niacin therapy

Noah's ark movie


One night with the king movie


Orthomolecular 2

Orthomolecular 3

Orthomolecular 4

Orthomolecular 5

Out of eden

Out of eden 2

Patriarchs and prophets book

Paul baloche

Paul baloche 2

Paul the apostle movie

Paul wilbur

Paul wilbur 2

Paul wilbur 3

Pilgrim's progress

Pilgrim's progress Cristiana

Pilgrim's progress 2

Pilgrim's progress 3

Pilgrim's progress audio

Point of grace

Point of grace 2

Prayer request

Prince caspian



Prophecy 2

Prophecy 3

Prophecy 4

Prophetic interpretation

Prophets and kings book

Quand les bergers se transforment en Bètes

Quo vadis movie

Ramon gonzalez

Ramon gonzalez 2

Rebecca st james

Rebecca st james 2

Rebecca st james 3

Rebecca st james 4

Rebecca st james 5

Recovery from mental illness

Reine margot

Ring of power

Rise of the hugenots book

Rome's chalenge


Salomon movie

Sabbath songs

Samson and delilah

Samson and delilah 2

Sandy patty

Schizofrenia and nutritional therapy



Sex in the Bible


Solomon movie 2

Stephen lewis

Stephen lewis 2

Stephen lewis 3

Stephen lewis 4

Strategic health systems

Stratling proof


Stryper 2

Stryper 3

Stryper 4

Stryper 5

Stryper 6

Steps to Christ book


Switchfoot 2

Tara leigh cobble

The case for the Creator

The chronicles of Narnia movie

The church in the wilderness

The debate

The french revolution history channel

The futur of psychiatry

The great debate

The great debate 2 wilder smith

The great commandment movie

The great controversy book

The health message

The indestructible book

The inquisition files

The inquisition files 2

The life of Jesus

The light of the world

The lost pages of christianity

The money masters

The origin of life

The revolutionary

The sabbath

The sanctuary

The secret of the jesuits

The seventh day

The seventh day 2

The seventh day 3

The seventh day 4

The seventh day 5

The ten commandments movie

The truth about the sabbath

The extreme oath of the jesuits

Theology debates

Thomas movie

Thoughts from the mount of blessing book

Time and creation Wilder smith

Toby mac

Toby mac 2

Toby mac 3

Toby mac 4

Toby mac 5

Tree 63

Twila paris



Visiter le paris protestant

Visiter le paris protestant 2

Visiting paris the bible way

Visiting paris the bible way 2

Voice of prophecy

Voice of prophecy reunion

Walter Veith

Walter veith a woman rides the beast

Walter veith catholic islamic connections

Walter veith final conflict

Walter veith hidden agendas

Walter veith man behind the mask

Walter veith new age agendas

Walter veith origin of variety

Walter veith papacy admits sda truth

Walter veith revolution tyrants

Walter veith strange fire

Walter veith the wine of babylon

Walter veith u.n. and occult agendas

What is creation science?

Who controls the world?

Who has infiltrated the usa?

Why my mother did not become a Jehovah's witness?

Wintley phipps

William miler

World revolution

Yolanda adams

Yolanda adams 2

Your health your choice