The Novelty of Popery Opposed to the Antiquity of True Christianity, Biography of author
THE AUTHORS LIFE.
THere is no great need to regiſter thoſe mens lives who have made them memorable by their works; for they bear up their fame with their own ſtrength;Prov. 31.31. Let their own works praiſe them in the gates. And yet no men deſerve more to have their actions recorded then they that need it leſs. Very few perſons deſerve it more and need it leſs then this Author ſo known to the world by his great ſervices to the Church of God. And truly he hath ſhewed ſufficiently by the memoires of his life which he left to his family, how little ambitious he was that the Hiſtory of his life ſhould be ſet forth: For he paſſeth by thoſe actions and paſſages which have got him moſt credit, recording only the great mercies of God to him, and the ſignal experiences of his aſſiſtance and providence; as alſo all his converſation hath manifeſted unto the world that he ſought Gods glory, not his own. Never did I ſee a man more impatient of praiſe; none that ſought more to glorifie God, leſs to magnifie himſelf. Then for Gods glory, not his, I intend in this plain relation to make his light to ſhine before men, and together to pay a filial duty to the precious memory of my dear and reverend Father.
The rumour which the Papiſts have confidently ſpread, both in Books and Pulpits, that he was an Apoſtat Fryers Son, obligeth me to ſay ſomething of his Parents and deſcent. His Grandfather Joakim Du Moulin dying at Orleans in the Roman Profeſſion about the year 1540. left two children Infants, a Son of his name, and a Daughter, and made his wife executrix of a plentiful eſtate. She took an eſpecial care of the education of her Son, and ſent him to Paris to a famous Schoolmaſter of ſingular piety and learning: Who having a ſecret affection to the Reformed Religion, of which there was no free Profeſſion in Paris, bred his Scholars in it; and ſo well grounded my Grandfather in Orthodox Principles, that when he returned home, neither the proffer of worldly advancement, nor his Mothers ſeverity threatning to forſake and diſinherit him, could turn him from his holy purpoſe, in which he perſevered all his dayes. His mother kept her word with him; for ſhe uſed him moſt hardly all her lifetime, and diſinherited him at her death, leaving the whole eſtate to his ſiſter; from whom he never attempted to recover it by Law; and it had been a vain attempt, the times being ſo contrary to perſons of his Religion and Calling, for he was honoured with the Miniſtry of the Goſpel. Yet did he by the gracious aſſiſtance of God lead an honourable life, bearing in his preſence and converſation the character of a man well born and of gentile breeding. Beſides his ſingular ability in his holy calling, he had the vertues of converſation in an eminent degree. Sir Henry Wotton gave him this commendation, that he had not met with a wiſer and better-ſpoken man in his Travels. Had my Grandfather been a Monk, and then converted and married, I ſhould think it no ſtain to our blood. But it is known at Orleans (the place of his Origine) that he never led a monaſtical life.Book 7. Contro. 8. ch. 10. And to ſpeak in my Fathers words in the ſeventh Book of this work, where he anſwereth that objection. His honourable converſation, his brave mind in his continual afflictions for the Gospel which he bore cheerfully, his fervent zeal, his vigilance in his calling, his pleaſing and affable behaviour which he ſeaſoned with a meek gravity; Theſe, I ſay, were as far from the air of the Cloyſter as the Heaven is from the Earth, and the Maſs from the Goſpel.
In the year 1564. he married Frances the Daughter of an eminent Gentleman both in place and vertue, Innocent Gabet Royal Judge at Vienna in Daulfine, who dyed a Martyr for the Profeſſion of the Goſpel in the year 1572. (the famous Maſſacre of St. Bartholomew having ſpread from Paris over all France) leaving to his Poſterity the honour to be the ſeed of a Martyr, which is no ſmall nobility. By her he had four children; 1. Eſther married to a Noble and Religious Gentleman Rene Bochart Miniſter of the Goſpel at Roven, by whom ſhe was Mother of the famous Samuel Bochart, now Miniſter at Caen, a miracle for learning, and a great Ornament of our age. 2. Joakim who dyed young. 3. Peter the Author of this Book. 4. Eleazar who inherited his Grandfathers Martyrdome; for being taken priſoner of war by the Leaguers, after a long and valorous reſiſtance in a Fort which he commanded for his King, he was known to be a Miniſters Son, whereupon the barbarous enemy cut off his fingers and toes and buried him alive.
By a ſecond Wife a Gentlewoman of the houſe of Anſerville, my Grandfather among other children had Mary the Wife of that great Champion of the truth, Doctor Andrew Rivet.
Our Author was born in the year 1568. the eighteenth day of October at Buhi in the Country of Vexin in Normandy, where his Father and Mother flying from a ſharp perſecution, were received by Monſieur de Buhi Mornay, elder Brother to the renowned Monſieur du Pleſſis Mornay. The ſaid M. du Pleſſis and our Author were born in the ſame room.
At Buhi he was left at nurſe till the peace of the year 1570. when his Father being called to be Miniſter at Coenures near Soiſſons gathered there his Family. The Protectour of that Church was Monſieur d' Eſtree, called ſince Marques de Coenures, who then profeſt the Proteſtant Religion. But when he heard of the great Maſſacre of Paris, Auguſt. 24 1572. and that the like was to be ſpeedily executed over all France, he forſook preſently the Proteſtant Profeſſion, and to approve himſelf a true convert, expelled my Grandfather out of Coenures.
Then was the good man in great extremity. In all the Towns about there was a general ſlaughter of Proteſtants, and the Murtherers were ſeeking for him; and how to diſpoſe of his Wife and his four little children he knew not. To take them along with him, or to leave them behinde, was alike dangerous. This he did; he left his children with a woman of contrary Religion halfe a mile from Coenures; himſelf with his Wife fled to Muret a Town belonging to the Prince of Conde, then a Proteſtant, and ſo to Sedan with the Duke of Bovillon of the houſe de la March, who paſt that way flying from the Court. The Murtherers that were ſent to kill my Grandfather and his Family (for they ſpared neitheir age nor ſex) found the womans houſe where the children were left. Ruffina (it is the womans name worthy to be thankfully recorded) hid the children in the ſtraw of a bed, the ordinary bottom of beds of the lower ſort in France, and laid a featherbed and a blanket over them; ſcarce had ſhe laid the blanket when the murtherers came into the room and ſearcht it, but lookt not in the bed; Peter the Author of this Book, then under four years of age, not liking to be thus laid up would cry; but his Siſter Eſther then ſeven years old who had been made apprehenſive of their danger, ſtopt his mouth with her hand, whereby ſhe made him ſtruggle and make ſome noiſe: which to drown with another, Ruffina pretending to reach ſomething upon a ſhelfe made the Pewter fall, and then took it up again with much ruſtling till the Murtherers were gone: as ſoon as they were out o… doors ſhe ran to help the child, whom ſhe found well nigh ſmothered with the ſtopping of his wind: but he ſoon recovered, and the children were kept ſafe in her houſe till their Parents ſent for them. The gentle Reader will bear with this familiar relation, and adore in theſe ſmall particulars the great and never ſufficiently admired care of the Almighty to preſerve the infancy of his ſervants from the rage of Satan and the world.
Peter Du Moulin had his firſt rudiments of learning in the Colledge and Academy of Sedan, founded in the year 1577. where he had for his Schoolfellow that great Scholar Jacobus Capellus. Both made in that Colledge a great Proficiency, and came out together from the firſt Claſſis; Du Moulin being publickly honoured with the firſt prize (after the cuſtom of the French Schools) and Capellus with the ſecond.
In the year 1588. Du Moulin being twenty years old was ſent by his Father to the Univerſities of England. After ſome ſtay at London he went to Cambridge, and was received in Bennet Colledge, being a diligent hearer of the Lectures of Doctor Whitaker; but paſſing the long vacation at London, where he made his firſt tryals of Preaching before the Conſiſtory of the French Church, A French Gentleman Monſieur de la Faye after he had heard him, being much tak…n with the excellency of his parts, (for his gifts and learning were beyond his years) asked him whether he would ſerve the Church of Paris; Du Moulin anſwered that he could not think of ſerving a Church that was not. The Gentleman told him, that there was hope of a ſpeedy reeſtabliſhment of that Church, and that he was charged to look out a fit perſon to ſerve it, and therefore according to his beſt judgement made choice of him as the fitteſt perſon he knew. Du Moulin thanked him, and the Gentleman made his word good; for the Church of Paris demanded him ſince, and had him; but it was many years after.
I will relate here a paſſage which ſhews the integrity and generoſity of his ſoul, his contempt of the world, and his truſt in Gods aſſiſtance. Being once at the end of his money in London, as he was penſively looking up to the feeling of his Chamber, he perceived in a dark corner between two rafters a little white rag: he made means to get up and reach to it, and found that it was the end of an handkerchief, which having pulled out of a hole, he found in it a conſiderable quantity of gold: he preſently enquired in the houſe whether any would claim the handkerchief: and when the people of this houſe diſowned it, he enquired who lived in his Chamber before; they told him, that an Italian dyed in it a little before he came: he asked again whether he had any of his blood in London, and being told that he had a kinſman whom he had made his heir, he never left till he had found him and given him all that gold; though he was not ſure that the money belonged to the deceaſed. But God in whom he truſted, did not forſake him. Soon after this, relief came to him out of his Country, and ever ſince he had money conſtantly ſent to him, both to England and to Holland, till he writ that he would have no more.
Having lived four years in England, hearing that Franciſcus Junius was newly come to Leyden to be Profeſſor in Divinity, he would go thither; and imbarked himſelf with the Duke of Wittenberg to go to Zeland in September 1592. being recommended to that Duke by Monſieur de Beaunais la Nocle Embaſſadour of France in England. They were toſſed with a moſt furious tempeſt which conſtrained the Seamen to throw the Canon and the burden of the Ship into the Sea, among other things Du Moulins books and cloaths. They were wracked by Ramekin in Zealand.
Being come to Leyden, he ſet forth a Latine Poeme, intituled Votiva Tabella, where he deſcribed the ſtorm and the ſhipwrack, and offered his thankſgiving to God. A piece of Poetry of the higheſt ſtrain, which got him great eſteem, and many friends. It is certain, that for Latine Elegancy, height of conceit, and neatneſs of expreſſion, whether in proſe or in verſe, few in his age went beyond him.
At his firſt coming into Holland, he got the acquaintance of the French Embaſſadour Monſieur de Buzanual; for King Henry the Fourth in thoſe dayes ſent Proteſtant Embaſſadours to the Proteſtant Princes and States. That Embaſſadour was ever ſince his moſt real and intimate friend. By him he was preſented to the Princeſs of Orange, a Frenchwoman, daughter to the Admiral Gaſpar de Coligny, and mother to Henry Prince of Orange, then ſeven years old. That Princeſs was ſince very favourable to him.
Two moneths after his coming to Leyden, he was deſired to accept the place of Corrector of the Colledge of the States, where he taught Logick, and Greek, and Horace. Theſe things he performed with ſo much Learning, and ſuch a pleaſing facility, that he got the ſpecial love of the Students, but together the bitter hatred of the Principal, who envied his praiſe, and never left vexing him as long as he was in the place. But his Ingenuity and Uprightneſs ſo pleaded for him, that alwayes the Moderators and Magiſtrates maintained him againſt the the injuſtice of the Principal, till once being brought to a Tertian Ague through vexation, he asked ſome dayes of reſpite from his ordinary exerciſe, to look to his health, and went to the Embaſſadors Houſe at the Hague, where he was ſo well uſed, that in a ſeveninght he was well again. In his abſence the Principal went to the Magiſtrates and Moderators, and with many tears beſought …em to remove from the Colledge that new Frenchman, who made his life bitter. They hearkened to him, and ſending for Du Moulin, told him, that not for any miſdemeanour of his, but for the peace of the Colledge they diſcharged him: And to ſhew that they were well pleaſed with him, they gave him the double of that was due to him for his Salary. He continued eight moneths in that place.
This croſs fell to his greater advantage; for two moneths after the place of Profeſſor of Philoſophy being vacant, Du Moulin was admitted to be tryed among others that offered themſelves for the place. In the Trial he was preferred before his Competitors, and eſtabliſhed Profeſſor of Philoſophy. A young Doctor of the Chair, of four and twenty years of age. At the newes of his reception, the Principal of the Colledge, who had ſo perſecuted him, was ſeized with ſuch a deep grief, that he died immediately by a ſudden ſuffocation.
Du Moulin read in publick the Organ of Ariſtotle in Greek, Libros Phyſicorum, De Coelo, De generatione & corruptione, De Anima, De Meteoris; kept frequent diſputations, and had alwayes a very full Auditory. Moſt of thoſe that have been ſince Profeſſors at Leyden, or famous men in the Low Countries, were his Scholars. Hugo Grotius was one of them. This exerciſe for five or ſix years was his Fencing-School, whereby he was enabled for the many Encounters and Conferences which he had afterwards upon the greateſt Stage of Europe. As indeed of all his intellectual abilities, the moſt eminent was his skill in Diſpute, having, beſides the art of diſputing, confirmed by long uſe, a rare vigour and readineſs of wit, matched with a ſtayed, cool, and judicious temper, never confounded with paſſion, the ordinary diſſolver of Conferences.
At Leyden he dieted at Scaligers table, who had him in great eſteem, and being pleaſant with him, called him often Domine Profeſſor. When he ſaw his Logick which he publiſht at Leyden in the year 1596. he commended eſpecially the Preface Ad ſtudioſam juventutem, and ſaid of it, Haec Epiſtola non eſt hujus aevi. That Logick was printed thirteen times in few years in ſeveral Countries, and had the credit to be read in many Univerſities and Colledges, as one that enricheth the ſtock of Philoſophy, eſpecially in the Topicks.
At Scaligers table many perſons of quality, both Papiſts and Proteſtants, were boarded, whereby Du Moulin had occaſion to get many acquaintances of the beſt rank; among others theſe French Noblemen, The one Monſieur de la Rochepoſe or Rupipozaeus, afterwards Biſhop of Poitiers, a man known by his Writings; Monſieur de Gourges, ſince Preſident at Bourdeaux, and another whoſe name I have forgot, who ſince became a great Abbot. Theſe renewed their acquaintaince with him in France, and were inſtruments of the Court of Rome and the Popiſh Clergy, to tempt him from time to time with great preferments to forſake the Proteſtant cauſe.
Beſides his Philoſophical Profeſſion, he read Greek Lectures in the Divinity-Colledge, a Tongue in which he was extraordinarily learned. I have ſeen elegant Orations of his in Greek, made ſince he was fifty years old, and Greek Letters. This work againſt Du Perron, where he diſcovereth in ſo many places the Cardinals ſmall skill in Greek, ſheweth ſufficiently his great skill in that Language.
That skill, and his facility in ſpeaking Italian, made him to be invited to the Journey of Conſtantinople, with an Embaſſadour whom King Henry the Fourth prepared to ſend to the Grand Signiors Porta, as one fit to commune with the Grecians, and to be imployed in the buſineſſes of the Levant. A condition which Mr. de Buzanual his great friend exhorted him by all means to embrace rather then the Miniſtry, repreſenting to him the poverty annexed to that Profeſſion, the continual toyl, the dangers, the hatred of the Roman Clergy, in Paris eſpecially, where he ſhould have a ſore labour and great oppoſitions. The truth is, that the comelineſs of his Perſon, the dexterity of his Wit, and his pleaſant and charming Converſation, ſeemed to invite him rather to the buſineſſes of the world, then to thoſe of the Church. But the King having altered his mind, and choſen another Embaſſadour, Du Moulin took it as a Divine declaration that God would not have him to think of another employment then that holy Office to which he had invited him before.
Every year in the long vacation Mr. de Buzanual, who loved him moſt dearly, would have him near him, and ſometimes would bring him to the Army, where he beheld the conduct of a Siege, and learned to ſleep without a bed. In his Diary he deſcribeth the delight he took in the taking of Groninghen, where he ſaw the Fryars packing up their trinkets, and a bonfire made of wooden Images in the Market-place.
He lived with great credit and comfort in Holland, which he uſed to call his ſecond Countrey: Yet being continually ſollicited by the Church of Paris, and more by an eſpecial invitation of God to take upon him the holy Calling of the Miniſtry, he took his leave of the Curators of the Univerſity, who put the Learned Everardus Vorſtius in his place. For a Farewel to the Univerſity he dedicated to the Curators a Poeme called Batavia, an Elegant piece, printed among his Philoſophical works.
He left Leyden in Auguſt 1598. and went to the Hague to his great Friend the Embaſſador Monſieur de Buzanual, to whom he declared his deſire to go into France through the Arch-Dukes Countrey, to ſee Antwerp and Bruxels: But a great obſtacle to that deſire, was, the ſharp war between Holland and the Archduke, and the great coſt, and the long time required to get a paſs from him. The Embaſſador told him he could help him to go to Antwerp without a Paſs, and innocently gave him a moſt pernicious counſel, though in this reſpect moſt uſeful, that it made him feel one of the rareſt experiences of Gods Fatherly Love and watchful Providence that ever befell to any of Gods children.
The Counſel was this. The Embaſſador knew a Merchant of Rotterdam named Vanderweck, an intimate friend of the Governour of Antwerp, Alfonſo Mexia: For that Governours Brother being taken priſoner in a Combat by Prince Maurice, this Vanderweck paid his Ranſom, and ſent him to his Brother, who ever ſince that great kindneſs admitted Vanderwecks Letters to him as a Paſs for any that carried them, and his Letters the Embaſſadour undertook to procure for Du Moulin. This being confirmed by many others that Vanderwecks Letters were a ſure Paſs, Du Moulin went to him with the Embaſſadours Letters, and got other Letters from him to recommend him to the Governour of Antwerp. Truſting on that paſs, he imbarqued himſelf at Rotterdam in a Barque bound for Antwerp. The Barque caſt Anchor before Ordham, a place garriſon'd by the Spaniard, not daring to go further, becauſe there the Paſſes of the paſſengers were to be examined. They of the garriſon ſeeing the Barque anchored, ſent another Barque with ſouldiers to examine the Paſſes; and the Maſter of the Holland Barque called upon all the paſſengers to have their paſſes ready. Du Moulin anſwered that he had none but Vanderwecks Letters to the Governour Alphonſo Mexia. You are undone (ſaid the Maſter) for a little before we caſt anchor, a ſhip coming from Antwerp paſsd by us, and the Sailers told us that the ſouldiers of the Cittadel of Antwerp had mutined againſt the Governour, and made him priſoner; and now theſe Spaniards that are coming to us will carry you priſoner to Ordham, and miſerably torment you, eſpecially when they know who you are. In the mean while the Spaniſh Barque drew nigh, when by the admirable providence of God, another ſhip coming from Zealand came near, in which Du Moulin knew a friend of his, brother to Mr. Aurelius, Miniſter of the French Church of London, and told him his diſtreſs. He having related this to his fellow-paſſengers, called to Du Moulin, and told him, Sir, paſs to our ſhip in all haſte, for here we have a German Gentleman that hath a Paſs for himſelf and his ſervant, who being fallen ſick, his Maſter hath left him in Zealand: If you come to us, you may paſs for his man. So then Du Moulin did, and put on that ſervants Livery-coat, which the Gentleman had with him in the ſhip, and thus ſcaped that horrible imminent danger, for which he praiſed God all the days of his life.
Being come ſafe into France, and to Paris, the place where he was expected, he would not make himſelf known unto the Church there, till he had made himſelf fit for their ſervice, but went to his Father at Jargean, near Orleans, and there ſtayed three moneths, diſpoſing himſelf with prayers and ſtudy for that great work. Neither would he then go to Paris, ſaying that he would begin his Prenticeſhip ſomewhere elſe then in the Church of Paris. The Church of Blois happening at the ſame time to be without a Paſtour, deſired his help till they were otherwiſe provided, which he accepted, and preached there two moneths. In the mean while the Church of Paris was ſending him many ſummons, which finally he obeyed, and came to Paris the laſt day of February, 1599.
A few dayes before, Henry the Fourths Siſter, Katharine de Bourbon, who after her Brothers revolt, preſevered in the Proteſtant Religion until death, was married to the Duke of Bar, Son to the Duke of Lorraine. She uſed to be attended in her houſe by the Miniſters of Paris, who ſerved her by turns every one a quarter of a year. Being then to go into Lorraine with her Husband, the Church appointed Monſieur de Montigni, an ancient Miniſter, to attend her in that Journey: But Du Moulin then coming to Paris, the old Gentleman deſired to be excuſed, and that the new Miniſter, as fitter to travel by reaſon of his age, might be choſen for that ſervice. To which motion the Princeſs preſently inclined, having an eſpecial liking to Du Moulin. He took then thar journey; and becauſe the Princeſs was entertained in Biſhops Palaces and Abbeys, he did officiate in the Palace of the Biſhop of Meaux, in that of the Biſhop of Challons, and in the Abbey of Joverre.
The Harbingers of the Princeſs being come to Vitris le Francois, a Town of Champagne, addreſſed themſelves to the chief Magiſtrate of the Town to prepare quarters for the Princeſs and her Court. A fair Couſin of the Magiſtrates, a young Widow, hearing of the coming of that Court, and fearing leſt ſome diſorderly perſon ſhould be quarered in her houſe, came to deſire him that ſhe might have the Miniſter for her gueſt; for ſhe had heard from Paris that an old Miniſter was choſen to attend the Princeſs.Her name was Marie de Colignon, one of the two coheirs of the Houſe of Chalette. Since then ſhe would have the Miniſter, ſhe had him, and was won to be his wife. She brought to him a fair Eſtate, and the beſt portion of all, a rare piety and exemplary vertue; God having appointed it ſo by a ſweet providence, that the conſort that was to make him happy, ſhould demand him.
Since his eſtabliſhment at Paris, till the death of the Kings Siſter, which was five years after, he made a journey into Lorraine every Spring, either with her or to her, and having ſerved his quarter at her Court, returned to Paris. There the Princeſs was moſt part of the year, and would have Du Moulin daily with her, though out of his quarter, and ſent often for his ſon, a little child, to play with him. Du Moulin made uſe of that favour to confirm her Highneſs in the true Religion, of which there was great need: For the Pope preſt the King to make his Siſter turn Catholick; and the King to pleaſe the Pope, did what he could for it, employing the moſt learned and ſubtil of his Clergy to ſeduce her, eſpecially Du Perron, then Biſhop of Eureux, and Father Cotton. Theſe two had ſeveral bickerings with him, but yet had ſoon done; for being worſted, and not uſed to deal with ſuch an Adverſary, they did avoid to meet with him, leaving others of the Court-Clergy to try their fortune with him. By them he was baited and provoked continually, but alwayes with ſuch ill ſucceſs for them, that he became generally feared and eſteemed together, and none but bold new comers, and ſuch as knew him not, durſt grapple with him. The Author in the 7th. Book of this work, in the 3d. Controverſie, 2 Ch. giveth account of an occaſional encounter of his with M. Du Perron. But they had another which was a pitched field. It was at the Court before a few, but grave and ſelect Aſſiſtants. After ſome Diſpute, when Du Perron gave back to the force of an argument; and was at a loſs, ſome body hid behind the hanging cryed up One. And when the like happened to him the ſecond time, the ſame voice cryed up two, and ſo till five. Upon which Du Perron complaining of interruption, broke the Conference. But before they parted, the company obliged the two Diſputants never to publiſh any thing about that meeting, which Du Moulin promis'd and kept; but I never promis'd it, and am not bound to keep all my Fathers promiſes. Since that meeting theſe two Adverſaries bore a mutual reſpect the one to the other. The Baron of Mountataire told me, that being at Cardinal Du Perrons table, and ſome diſcourſe of Religion and Miniſters being moved, one Preſident Chevalier ſaid that Du Moulin was an Aſs; Upon which the Cardinal anſwered the Preſident, You do him wrong Sir; He is ſuch an Aſs, that no man ever rubbed againſt him, but returned with a kick. And I have often heard my Father commending Du Perron as the nimbleſt adverſary that ever he met with. In his Preface to this work, he giveth him his due commendation.
One Beaulieu Bouju, a young Clergyman, having got ſome Manuſcripts of Du Perron about the Euchariſt, made uſe of them to write againſt Du Moulin, who thereby was provoked to anſwer him, and confute him. There are letters extant and printed among Du Perron's works, wherein he chides that Beaulieu Bouju, both for ſtealing, and more for ill uſing his Meditations, and tells him in ſubſtance, that though he could get his weapon, yet he could not wield it. But when Du Perron would wield his own weapon, he had no better ſucceſs, as it is juſtified by this work.
King Henry the 4th. to ſatisfie the Court of Rome and the French Clergy of the care he took of his Siſters Converſion, would often deſire her to hear the Sermons of his Chaplains, which ſhe would not yield unto, till once being made ſenſible how the Kings credit was intereſſed that ſhe ſhould once at the leaſt hear one Court Sermon, ſhe condiſcended ſo far to the requeſt of a King and a Brother, as to promiſe to hear Father Cotton; Who therefore was appointed to preach before the King and her, immediately after Du Moulins Sermon, and in the ſame room: For thoſe two contrary ſervices were performed in that room every Lords day morning, as long as the Princeſs lived, and was at the Court.
The Princeſs, to ſtrengthen her ſelf againſt that aſſault, gave notire of it to Du Moulin, and after his Sermon brought him into a private room, whence he might hear the Jeſuites Oratory. It will not be unpleaſant to the Reader to have a taſte of it. His ſubject was of the dwelling of the Holy Ghoſt in the ſoul, and he made his entry into that matter after this manner. I went once to viſit the Hoſpital of fools, where a grave old man received me kindly at the door, and went about with me to ſhew me the diſtracted perſons, and inform me about their ſeveral kinds of folly. Here is one (ſaid he) that thinks himſelf made of ſnow, and will not come neer the fire for fear of melting. This thinks himſelf metamorphoſed into an earthen pitcher, and will not come neer a wall, nor ſuffer any to come neer him, for fear of being broken with a knock. Theſe four have a more refined kind of folly; for they think themſelves top-full with the spirit of Prophecie. One will be Elias, another Jeremiah, another Daniel, another S. Paul. But I that am the Holy Ghoſt, can aſſure you Sir, that they are all either fools or impoſtors, for I never ſent them. Thus the reverend Senior, after he had given me the character of other fools, gave me his own; and I could not find any grain of folly in him, ſo wiſely and rationally he ſpoke, till he took upon him to be the Holy Ghoſt. The like folly is to be ſeen among thoſe of the pretended Reformed Religion: There you ſhall find wiſe and Religious Princeſſes [intimating the Kings Siſter] wiſe and faithful Treaſurers [intimating the Duke of Sully] wiſe and valiant Generals of Armies [intimating the Duke of Bovillon] wiſe and learned Councellours of State [intimating Mr. du Pleſſis Mornay] all wiſe in all things, but that they think they have the Holy Ghoſt, and have it not. The Sermon was ſuitable to the Preface, and wrought a ſuitable effect in the hearers, making them all merry, but no Converts.
In the end of the year 1601. time and place being appointed for a Conference between Du Moulin and Cayer, ſometimes a Miniſter, and then a Doctor of Serbon, Cayer put off the meeting ſeveral times, till the Kings Siſter going to Lorrain, took Du Moulin along with her. In his abſenc Cayer put forth a Book with this Inſcription, A Conference by Miniſters granted, and by themſelves refuſed. In which Book he accuſed Du Moulin of deſerting his cauſe, and running away. But Du Moulin being returned in May to Paris, the challenge was renewed on both ſides: So they met May 28. 1602. in a houſe next to the Kings Siſters houſe. The Conference held a fortnight. They had Scribes on both ſides; a world of hearers, and good order kept. The queſtions agitated, propounded by Cayer himſelf, were, Of the Sacrifice of the Maſs; Of the Adoration of the Pope; and of the veneration of holy Images. Cayer was aſſiſted with two Doctors, Carmelites. Du Moulin had no Aſſiſtant. Towards the midſt of the Conference the Faculty of Sorbon grievouſly cenſured Cayer for ill defending the Catholick Cauſe, and ſuffering the Adverſary to wade too deep into queſtions: And the Biſhop of Paris forbad him to ſign that which he had indicted to the Scribes. Since that time the Popiſh party ſought occaſions to break. The Carmelites feigned to be afraid, becauſe there were ſo many ſwords in the company. Gentlemen of their own party bade them to fear nothing, repreſenting to them that Gentlemen will ſeldom appear abroad without their ſwords: That they were more in number then the Proteſtants, and that Paris wanted neither Lawes nor Juſtices. The Proteſtants ſaid for their part, that they were of old in poſſeſſion of ſuffering, and that violence was as remote from their thoughts, as it would be diſadvantagious for them, conſidering their ſmall number, and the place and condition they lived in. So the Conference continued; but Cayer remembring that he had been chid, would make frequent proteſtations that he was not authorized to confer, and that he did it meerly out of his own zeal. But the Doctors of Sorbon perceiving that the more the Conference continued, the more their cauſe was diſcredited, came in a body to the Kings Advocate in the Court of Parliament, to complain of that Conference, ſaying, that it was a pernicious thing, tending to ſedition; that they had contrived how to break it, and that the effects of it would ſhortly appear. This hindred not Du Moulin from coming to the ordinary place where he was befor Cayer. He found the door ſhut and a great croud of people at the door. The Maſter of the houſe came to him, and ſhewed him Letters without ſubſcription from a perſon of quality, who adviſed him to lend his houſe no more for that Conference, ſhewing him the inconvenience that might follow, and threatning him of impriſonment: Wherefore the Gentleman deſired Du Moulin to ſeek another houſe for the Conference. Du Moulin anſwered, that it was a trick to break off, which he had been warned of before, and deſired him not to be moved with groundleſs fears, and that he would but let him come into his yard. This was denied. But Cayer coming ſoon after, the door was opened to him, and the people preſſing in after him, Du Moulin got in with the croud. There they conſidered how to get another place for their meeting. But the Conference being, though not forbidden, yet diſcountenanced by authority, no body durſt offer his houſe for it. So the parties agreed to continue the Conference in writing, and to publiſh nothing but by mutual conſent. But Du Moulin asked two conditions, upon which Cayer brake. The one that the Conference ſhould be limited, and that it ſhould not be permitted to make replies in infinitum, but Cayer would have no limitation. The other, that Cayer ſhould ſign the Acts of that Conference till that day, which Cayer utterly refuſed, ſaying, It was enough that it was ſubſcribed by the Scribes. When Du Moulin repreſented to him what diſgrace he put upon himſelf and his cauſe, and challenged and dared him, ſaying, That he durſt not ſtand to that he had ſpoken, and indited himſelf: Cayer anſwered, that he cared neither for the talk of people, nor for darings and challenges. And to get out of that mire he moved a queſtion to Du Moulin, Whether he could tell after what manner of Creation the Angels were Created: Du Moulin, knowing that this was their laſt meeting, anſwered, that the queſtion in hand was only of ſubſcribing the Acts. But Cayer refuſed it again, turned his back, and ſaid, You ſhall hear of me: And ſo went away to the great ſcandal of the Romaniſts there preſent, who could not conceal their indignation. A Proteſtant made the company laugh, ſaying, That Cayer was not yet of age to ſign.
Cayer being gone forth, and Du Moulin yet in the Hall of the houſe, Cayers friends flockt about him in the ſtreet, and repreſented to him the great wrong he did to himſelf, and the cauſe, by denying to ſign; not knowing that he had done more harm to himſelf and the Roman Church if he had ſigned. They preſt him then to return, and to ſign. But not being able to perſwade him to it, they returned to Du Moulin, and deſired him not to preſs Cayer to ſign preſently, and to limit only the time of every reply, not the number of the replies. Du Moulin anſwered, that he perſevered in that he had ſaid publickly, That it was too late to contend after that Cayer was fled. And that he had to do with Cayer, not with them.
Thus was the Conference broken to the great ſatisfaction of many faithfull ſouls, and the inſtruction of many ignorant Papiſts, who ſince gave glory to God by an open profeſſion of the Truth.
This was a famous Conference, done with great order and fair dealing, in a very full audience, and in the greateſt light of France. The Acts of the Conference are extant publiſhed by Archibald Adaire a Reverend Biſhop of Scotland, What was the end of that Doctor Cayer, I chooſe rather to let the Reader know it by others then by me.
The Doctors of the faculty of Sorbon, ſtung with the ill ſucceſs of this Conference, provoked him to another, in which the body of the Univerſity took intereſt. They were to oppoſe three days upon what points they thought beſt: And Du Moulin was to oppoſe three days alſo, and chooſe what points he pleaſed. He was then Reſpondent for three days, and found in the Diſpute that bleſſing of God which never was wanting to him in the defenſe of his Truth. After the diſpute of the third day, he being returned home, and retired to his Study, a man in a Prieſts habit came in the dark evening up the ſtairs, and knockt at his ſtudy door: when Du Moulin had half opened it, the man thruſt the door with all his ſtrength to have ruſht in; and Du Moulin with all his ſtrength, in which he was inferiour to few men of his ſize, kept him out, and called for help. They were a while thruſting one againſt the other, till the man hearing ſome ſtirring below at Du Moulins call, ran down the ſtairs in great haſte, and ſo into the ſtreet. We ſuppoſe, upon probable ground, that the man was come to kill him before he preſented himſelf to be Opponent, according to the Covenants of the Conferenre; which the Adverſaries would by no means ſuffer him to be, as it appeared the next morrow; for when he went to the appointed place, he met with a prohibition from the King to continue that Conference any longer.
Theſe paſſages raiſed his reputation very high, whereby God was glorified, his Truth confirmed, and his Church edified, and increaſed with many Converts.
About that time a paſſage of another nature contributed to advance his eſteem in the world. His wife being grievouſly ſick, he deſired the Kings Phyſitions, with whom, by reaſon of his ordinary waiting at the Court, he was well acquainted, to viſit her, and make a conſultation about her. He had then at once five or ſix of the moſt renowned Phyſitions of the time; among others, Duretus, Quercetanus, Laurentius, Gorrhaeus, men that have left a great fame behind them. And as the manner of Phyſitions is in France, in their conſultations, they made learned and elegant Latine diſcourſes about the buſineſs which they were called for. Du Moulin craved leave, though no Phyſition, yet as husband to the patient, acquainted with the diſpoſition of her body, to ſpeak among them. Which he did, and with his Latine elegancy and facility, made them a deep diſcourſe of Anatomy, and of the indications and cure of the diſeaſe, which brought theſe Phyſitions to a great admiration, and they both praiſed, and followed his advice. Doctor James Primroſe, the Learned Phyſition of Hull, hath told me divers times, that when our two Fathers had made an exchange of their eldeſt Sons for a year or two, my Father made him private Lectures upon the Aphoriſms of Hippocrates, with geeat judgement and learning. Theſe two paſſages I relate together, becauſe of the likeneſs of the ſubject, though the laſt was twelve years poſteriour.
But to return to his proper ſphere. The laſt ſickneſs of the Kings ſiſter gave a great exerciſe to his zeal and induſtry, whereby he did faithfully and conſtantly aſſiſt her in that extremity. And there was need of conſtancy and courage in that ſervice; for the Court-Clergy, Du Perron eſpecially, did their utmoſt to pervert her, and to fright him away. When ſhe drew neer to her end, Du Moulin ſtanding by her Bed-ſide, Du Perron came and ſaid he was ſent by the King, and would remove him by plain force. But Du Moulin held faſt the Bed poſt; and when Du Perron told him, that he was to take place uf him in all companies, Du Moulin anſwered that his place was before Du Perrons at the Princeſſes Bed-ſide, and in that ſervice. The threatnings made to him in the Kings name he valued not, and ſaid, he believed not that the King would offer violence to his Siſters conſcience, appealing to her ſelf, and beſeeching her Highneſs to declare her pleaſure. She declared that ſhe would die in the Reformed Religion, and that ſhe would have Du Moulin to ſtay by her. Whereupon Du Perron withdrew, and the good Princeſs perſevered in Gods holy Truth to her laſt breath. The King wiſht ſhe had died in the Roman profeſſion, and did all he could, without violence, to pleaſure the Court of Rome in that point. And Du Moulin had an opinion ever ſince that the King bore him ill will for thus croſſing his intentions. The Princeſs left to Du Moulin a great Roſe of Diamonds for a Legacy; but her Executors ſent him one of falſe ſtones.
Beſides verbal Conferences which he had very frequently, he had many conferences in writing, and anſwered many Books written againſt him, whence he had occaſion to treat of all the controverſies between us and the Church of Rome, and to publiſh divers Books, which were bleſſed inſtruments in Gods hand for the converſion of many. The pureneſs of his French, and the ingenious ſimplicity of his ſtile generally eſteemed, was a great introduction for his Books into all Companies. Many of the Romaniſts would read his Books and hear his Sermons, only for the Language, and many times were happily deceived, finding in his Language that which they ſought not, and were converted by the evidence of Spirit and power that was in his words.
In one of his Books dedicated to his Father, a friend of his did write, and ingeniouſly apply to him theſe verſes of Virgil.
Et nos tela, Pater, ferrumque haud debile dextra
Spargimus, & noſtro ſequitur de vulnere ſanguis.
King James of bleſſed and glorious memory before his coming to the Crown of England, ſent expreſſions of Royal favour to the Conſiſtory of Paris, who choſe Du Moulin to addreſs their humble thanks by Letters to his Majeſty. And when his Majeſty publiſht his Confeſſion of Faith, againſt which Coeffeteau (ſince Biſhop of Marſeille) writ an eloquent Book, Du Moulin undertook the Defence of the Kings Confeſſion, and writ a French Book with that Title, which was moſt welcom to the King, and to the Engliſh Clergy; and his Majeſty, made Royal and bountifull expreſſions of his acceptance. Since that time the King honoured Du Moulin with his Letters, and required many Letters from him, having an eſpecial liking for all that came from his Pen.
And becauſe other Adverſaries beſides Coeffeteau had writ againſt the King, Du Moulin writ another Book in his defence in Latin, intituled, De Monarchia Pontificis Romani.
Although Henry the fourth was diſpleaſed with Du Moulin for croſſing his intentions about his ſiſter, yet he eſteemed him. A little before he was ſtabbed in the midſt of his preparations for an Expedition into Flanders, he called an old Proteſtant, his truſty Servant, called La Cheſnaye, and ſpoke thus to him; La Cheſnaye, I am preparing for a great journey, and have uſed my beſt care that all may be quiet in my Kingdom in my abſence. Two ſorts of ſtirring wits I conſider as apt to cauſe diſturbance, Jeſuits and young Miniſters. For Jeſuits, I have imployed fit Agents to deal with them. For Miniſters, you muſt be one of my Agents. When I am gone, go to Du Moulin, Tell him that I remember his good ſervices to my ſiſter, That I deſire him to pray for the proſperity of my perſon and journey, and to be quiet in my abſence, ſending no challenges and receiving none; And give him this purſe from me: After the Kings death, which was very few days after, La Cheſnaye delivered the meſſage from the King to Du Moulin, and preſented him with the purſe. Du Moulin never inquired what was in it, but refuſed it. Moſt men would have made no ſcruple to take it; and it is like that the Gentleman made no ſcruple to keep it for himſelf.
Upon the murther of that great King, Du Moulin put forth that famous Book called Anticoton, in which he proved, that the Jeſuits were Authors of that horrible parricide. Though he put not his name to it, the Jeſuits ſoon knew that it was his Work, and made an anſwer to it directed unto him; becauſe there was in the Anticoton an Anagram of Father Cotton, which fathered the Kings death upon him thus,
PIERRE COTON
PERCE TON ROI
They alſo made this Anagram upon Du Moulins name,
PETRƲS DƲ MOƲLIN
ERIT MƲNDO LƲPƲS
With theſe Verſes:
Petri hoſtis Petrus Chriſti inſidiatur ovili,
Quo deglubere, quo dilaniare queat,
More lupi: & vere lupus eſt cui nomen & omen
Et mores inſunt ingeniumque lupi.
Which Verſes Du Moulin anſwered thus.
Quisquis es inſulſo qui fundis acumine verſus,
Hellespontiaco victima digna Deo;
Quam fruſtra vacuum ſcalpſiſti ſinciput? O quos
Rifus Hybrida vox ſemilatrina movet!
Dum tua mens varie turbata elementa pererrat,
Et spargis virus nomen in innocuum:
Quin & in hoc caſu quaedam eſt induſtria, dum tu
In laudem imprudens nomina noſtra trahis.
Namque lupo cohibemus equos; agitator eqourum
Improbioris equi comprimit ora lupo;
Qui in gyrum cogit, facilique peritus habena
Compoſitos greſſus agglomerare docet.
Ergo lupus mundo eſt, qui fraenans ora lupato
Dura, per erorrum devia monſtrat iter.
Nec mirum ſi nos, Papalis verna culinae,
Si ciniflo Satanae, dixerit eſſe lupos:
Cum Chriſtum Satanam Phariſaeus dicat appella,
Nemo bonus ſecum mitius optet agi.
Ergo Dei ſervum vanis latratibus urgens,
Meque lupum appellans de ſinat eſſe canis.
King James's love to Du Moulin increaſing, he would ſee him, and by Sir Theodore Mayerne who took a journey to Paris in February, 1615. he invited him very earneſtly to come over to him. The Conſiſtory of Paris oppoſed that motion, being perſwaded that if he went once over into England, he would never return. But Du Moulin removed that jealouſie by his ſolemn promiſe with an oath made in publick to the Church of Paris, that he would return ſhortly. So he obtained his leave, and in March following went over into England with Sir Theodore Mayerne, taking along with him Captain John Du Moulin his half brother.
The King received him with extraordinary favour, and would have him neer his perſon very often. Almoſt every day while the King was at dinner, Du Moulin ſtood behind his Chair; and ſeveral times the King ſhut up himſelf with Sir Theodore Mayerne and Du Moulin, for no other buſineſs but to enjoy their company, which his Majeſty was extraordinarily pleaſed with. And the truth is, that he could hardly have pickt in all the world two perſons of a more ingenious and pleaſant converſation.
Two moneths before Du Moulins coming into England, Du Perron had made an Oration in the States of Blois, where he had maintained that the Pope had the power to depoſe Kings, and had uſed King James very ill; and having publiſht it in Print, he ſent it to his Majeſty: To anſwer that Oration his Majeſty made uſe of Du Moulins ſervice for the French Language, and it was Printed the firſt time in French while Du Moulin was in England, in that year 1615. before it was Printed in Engliſh.
The King going to Cambridge carried Du Moulin along with him, and made him take the degree of Doctor: Then was Ignoramus acted the ſecond time before the King. Doctor Du Moulin would have excuſed himſelf from ſeeing that Play, but the King would needs have him to ſee it: Yet the King could not make him conceal the offence he took, when he was told that ſundry of the Actors were men in Orders; and that ſome that had acted it the firſt time, were ſent for from the Churches to which they had been promoted, to act it the ſecond time.
Of this he expreſt his diſlike, even in the pulpit, and before the King; for his Majeſty having commanded him to preach in French before him in Greenwich Chappel, he took for his Text, Rom. 1.15. and was ſo ill a Courtier in his Sermon, as to ſay that the Miniſters of the Goſpel in the antient Church would not be ſpectators, and much leſs would have been Actors of Stage Plays. Yet the Sermon was ſo well accepted at the Court, that the moſt illuſtrious Prince of Wales (ſince King Charls the firſt) was pleaſed to require a copy of it, and gave a fair Diamond Ring to the Doctor.
After three moneths ſtay the King going to his Progreſs, he took his leave of his Majeſty, who would have ſtaid him in England, and highly advanced him. And when nothing would perſwade him to ſtay, the King ſaid to him, not without ſome anger, that he was unworthy to have the love of a King, and gave him a Prebend at Canterbury, and to his brother a chain of gold.
In that time of his ſtay in England he contracted friendſhip with many worthy Divines, eſpecially with Doctor Andrews the Reverend and Learned Biſhop of Ely, and ſince of Wincheſter, who was very favourable to him, and renewed many of his old acquaintances of Cambridge.
In his return he was inſtalled in his Canons place at Canterbury: In his admiſſion the Dean and Chapter offered him the Oath of Allegiance, and the Oath of Canonical obedience which he took, but with this exception, which was allowed him; As far as it doth not prejudice the Allegiance due to my King.
Two or three years after, the King gave him a Rectory ſine cura: Theſe two Benefices were rented for 200. l. per annum.
The Doctor landed at Bullen where Monſieur de Campagnoles was Governour for the Duke of Espernon. It was the time when the French Princes began to ſtir againſt Mary the Queen Mother of France. And becauſe the Prince of Conde was courting the Reformed Churches to joyn with him in that deſign, the Doctor was ſuſpected, as having taken that journey to procure help from England for the Princes. Wherefore Campagnoles was charged to arreſt him at his landing, which he did, and committed him to the guard of two Souldiers, ſeized upon his Trunks and Papers, and ſearched them. But after two days he releaſed him, and deſired him to tell no body of the wrong he had done him.
How ill grounded that ſuſpicion was, his following actions did juſtifie: For the Doctor finding at his return, that the Proteſtants began to engage with the Princes againſt the Queen Mother, and in effect againſt the King, who was then declared Major by the Parliament, he diſſwaded them from it as much as he could, both by Sermons and Letters. And to him the Court was obliged, that all the Proteſtant Towns on this ſide of Loire kept in the Kings obedience. He ſhewed, that he did it not to ſerve the times, but God. For the Queen having ſent the ſame Monſieur de la Cheſnaye (who had been ſent to him before from Henry the fourth) to thank him for his good ſervice to the King, and to give him a preſent in money, and exhort him to continue his good affection; The Doctor anſwered, that he needed no money to be loyal to his King, and refuſed to take it. When la Cheſnaye urged him to it, ſaying, That it was a diſreſpect to refuſe a Royal Liberality: The Doctor anſwered, that if he would give it him in preſence of the Conſiſtory of Paris he would take it; but it was more then la Cheſnaye had Commiſſion to do. The declaring of the Politick Aſſembly of the Proteſtants for the Prince of Conde in the year 1616. was the greateſt errour that ever they committed. And they ſmarted for it (as Du Moulin had foretold them) when once the young King had got more age and vigour.
Doctor Du Moulin after his return out of England was perſecuted more then ever with diſputes. The Jeſuit Arnoux, a Court Preacher, ſent a Challenge to the Miniſters of Paris, to appear before the Queen Mother to give account of their Religion, preacht fire and ſword againſt them before their Majeſties, and ſent them a Pamphlet full of heavy accuſations. The Doctor was charged by his Colleagues to make an anſwer to it. Which he did, and addreſſed it to the King. In that anſwer by way of juſt recrimination, he affirmed, that he had ſeen in the Colledge of the Jeſuits at la Fleſche, a picture of the Martyrs of their Order, and in that rank ſome Traitors who had been executed for conſpiring againſt the life of their Kings. That the maximes of the Jeſuits were pernicious to Kings, whereas the doctrine of the Proteſtants maintained their life, their authority, and their States: And the Paſtours of the Reformed Churches taught their people fidelity and obedience to the King. Then he repreſented the many perils and combats which the Proteſtants had ſuſtained for the defence of King Henry the Fourth, till they had brought him to the Crown. Of which ſervices, they that had been the Kings Enemie received the reward. This Anſwer of the Miniſters was preſented to the King by the Duke of Rohan.
Such a bold addreſs to the Soveraign power, did irritate the great Officers of the Crown, of whom not a few, or their Fathers, had been of the party of the League. The Jeſuites therefore letting their challenge fall, indicted the Miniſters of Treaſon, although all the ground they could find for it, was, that the Miniſters called the reformed Churches their people, as if they had pretended ſome ſoveraignty over them.
The Chamber of the Edict (a Court conſiſting half of Papiſts, half of Proteſtant Judges) would take knowledge of that buſineſs. But the Great Chamber would not let them, pretending that to the Great Chamber belonged the cognizance of crimes of Treaſon. Three weeks they were contending about that. At the end of whiche the Councel of State took the cognizance of it from them both, and by that time the heat of the Stateſmens wrath was allayed. The Miniſters being ſummoned before the Councel, the indictment of Treaſon was not much urged, as being but a cavil. And it was wittily eluded; for whereas it was objected to them that they called their Churches nos peuples, it was anſwered, that the N was a u turned upſide down, and ſhould be read vos peuples, ſo that the Miniſters ſpeaking to the King, call'd their Churches your not our people. The Lords of the Councel ſmiled, and were contented to have one cavil wiped off with another. Only after grave admonitions and high threatnings by Chancellor Bruſlart, they diſmiſſed them.
That challenge of Arnoux, and a Pamphlet of his againſt the Confeſſion of Faith of the Reformed Churches of France, occaſioned the Doctor to write his Buckler of the Faith.
The Jeſuites, who compaſs ſea and land to make a Proſelyte, had deviſed this feat of Legerdemain, that when they ſaw a perſon of quality (for thoſe eſpecially they hunt after) little grounded in the Proteſtant Religion, ill ſtored with piety, and gaping after preferments (which are all confined to the Popiſh party) they tempted him to change his profeſſion; and after they had partly by arguments, partly by promiſes, won him to their ſide, they made him promiſe not to declare his reſolution to change till after a Conference between two Divines of the two Religions, that his declaration might aſſign the victory of the Conference to their ſide. But when they would give fire to that mine, commonly it turned upon them that had ſprung it: For thereby the perverted perſons were either reclaimed in good earneſt, or by the evident ill ſucceſs of the Jeſuites compelled for ſhame to remain in their former profeſſion. Divers times theſe Jeſuite have tryed to ſerve Doctor Du Moulin with that trick, but unfortunately. A Gentleman called Liembrune, corrupted by the Jeſuite Gontier, had promis'd him to declare himſelf a Roman Catholck after a Conference of the ſaid Jeſuite with Doctor Du Moulin. And having taken his lodging at the ſame ſtreet as the Doctor, with whom he had got ſome familiarity, he drew him once into his chamber, where the Doctor found a great company of perſons of quality, moſt of them Ladies, who, as they had been inſtructed by Gontier, began to queſtion the Doctor about his calling. And upon that Gontier came to the door in a coach full of books, and being come up to the company, he asked what they were ſpeaking of? A Lady ſaid, I was deſiring Monſieur Du Moulin to ſatisfie my curioſity about his calling. The Doctor, to put the Jeſuite upon the defenſive part, ſaid, I anſwered the Lady, that a man of your ſort, that will queſtion another about his calling, obligeth himſelf to prove his own. And ſince the calling of Prieſt in the Roman Church is to be a ſacrificer of the body of Chriſt, I deſire you, Sir, to ſhew me the inſtitution of that Prieſthood, and in what place of Scripture God commanded that the body of his Son ſhould be ſacrified. The Jeſuite anſwered, that it might eaſily be proved; called for Bibles and Concordances, and was ſeeking and turning leaves a great while. But being unable to find a thing that is not, he retired ſilent, full of anguiſh and confuſion into a corner of the room. Upon which Liembrune grew angry, and told Gontier, Father, you told me, that if I brought a Miniſter before you, you would confound him; Here is one, and you ſtand dumb before him. After that Conference Liembrune defamed Gontier everywhere, and was confirmed in the true Religion.
Another Jeſuite came to the Doctors ſtudy to diſpute with him. Monſieur de Monginot, a famous Phyſician, was preſent at the Conference, whereby he was converted, and ſet out an excellent Book of the reaſons why he abjured Popery.
An Eminent Proteſtant Lady, widow to the Marſhal of Fernaques, Governour of Normandy, being ſick to death, was very much ſollicited by the Prince of Joinville, called ſince Duke of Chereuſe, whom ſhe intended to marry, to change Religion on her death-bed; and he uſed the intereſt he had in her, to make her a Roman Catholick. The Doctor going to viſit her, could not be admitted till Monſieur de Roiſſy, a perſon of high quality, went in with a great attendance, and with him the Doctor came to her bed-ſide. As he began to ſpeak to the ſick Lady, Monſieur de Salles, the titular Biſhop of Geneva, came in, ſent by the Princeſs of Piemont, the Kings Siſter, to exhort her to die in the Roman profeſſion. Whereupon, when ſome conteſtation aroſe between the Biſhop and Doctor Du Moulin, Monſieur de Roiſſy ſpake thus to the ſick Lady; Madam, it is no more time to diſſemble, speak openly, Will you have my Lord Biſhop of Geneva to comfort you, and pray by you, or will you have Monſieur Du Moulin to do that office? The Lady anſwered, I deſire Monſieur Du Moulin to take that pains. Then the Biſhop and many Roman Catholicks went out of the room. Some remained, who while the Doctor was praying, made mouths at him, to abuſe and interrupt him. He did his part to diſpoſe and ſtrengthen her in her laſt combat. After he had been there half an hour or more, three Lords, one of them Monſieur d' Andelot, came up to him, and told him, Monſieur du Moulin, there is below a company of Princeſſes and great Ladies that deſire to ſee you confer with my Lord Biſhop. The Doctor anſwered, My Lords, do you not make that motion purpoſely to take me off from the laſt office which I do to this Lady, and to keep me from returning hither? All three promis'd upon their honour, that after the Conference ended, they would let him into the room co continue the Office which he was about. The Doctor followed them into a large room, where the Dutcheſs Dowager of Longueville was with many other great perſons, and asked them upon what point they would have the Biſhop and him to confer; The Ladies deſired that they ſhould ſpeak of thoſe words of Chriſt, This is my body.
The Doctor ſaid, that the clear Expoſition of thoſe words was given by S. Paul, 1 Cor. 10.16. The bread which we break, is it not the communion of the body of Chriſt? The Biſhop anſwered, that the ſame Apoſtle affirmeth that it is the very body of Chriſt that we eat, 1 Cor. 11.24. Chriſt ſaid to his Diſciples, Take, eat, this is my body. I wonder (ſaid the Doctor to the Biſhop) how you have the confidence to alledge that Text which your Church hath ſo foully falſified: For whereas St. Paul relates how Chriſt ſaid, Take, eat, this is my body which is broken for you, The Roman Church hath put in her verſion, which ſhall be delivered for you, leſt that it ſhould be known that Chriſt ſpeaks of a body which may be broken in the Sacrament, which cannot be ſaid of the true body of Chriſt. The Biſhop then taxed the Doctor with calumny, maintaining that in the vulgar Roman verſion it was ſet down, which is broken. Bibles were brought forth, and it was found that the Doctor ſaid true. This ſilenced the Biſhop, and broke the Conference. The Dutcheſs of Longueville took the Doctor aſide, and told him that ſhe had heard much of him; but now that ſhe had both ſeen and heard him, it would be an exceſs of joy to her if he would turn Catholick. The Doctor anſwed, that he would willingly do it, and in her ſenſe, if it might be ſhewed him in the word of God, that God hath commanded the Prieſt to ſacrifice the body of Chriſt. Then taking leave of the company, he went up to the ſick Lady, who ſoon after gave up the ghoſt.
Theſe are few of his many encounters. If I would relate all his Conferences, they might fill a great volume. Scarce was he a week without one, while he lived in Paris, and ſome of them were very long. He was the object of the publick hatred of the Romaniſts. His name was the general Theam of libels cryed up in the ſtreet, of railing Sermons in all pulpits, and of the curſes of ignorant zealots. They that durſt not come near that Lion, barked at him afar off. And becauſe the Adverſaries could not overcome him in conference, they tried two other wayes.
The one was to win him by preferments from the Reformed party. I will not make this Relation ſo Romance-like, as to ſay all that he might have had from the Court of France, and that of Rome. I will relate but one paſſage of my particular remembrance; That one of the prime men of Paris came to him; how haughtily he lookt upon us all, I remember ſtill. His errand to the Doctor was to this purpoſe. Sir, my name is N. N. You cannot but know that it is the beſt name of the civil Corporation of Paris. I come to declare unto you the great compaſſion I have, that a man of ſuch eminent parts as your ſelf, ſhould be imployed to defend Hereſie, and engaged with the ſordid Hugonot party; Among whom, after all your ſervices, and all the hatred which you ſuſtain for their ſakes, you can leave your Family but meanly provided for: Whereas if you will embrace the Catholick Cauſe, I that ſpeak to you, will provide for your Family, and I undertake for my ſelf and others of my name in Paris to ſettle eight thouſand livres per annum in good land upon your ſelf and your heirs for ever.It was at that time full 800 l. a year. The Doctor imitating his haughty way, anſwered him; Sir, I perceive that you value me at a very low rate; for if I could be won to commit that great wickedneſs, I might have twenty times more. No other thanks did he give him, and no more diſcourſe would he have with him. I remember that they parted very abruptly.
That way ſucceeding not, they went about to make him away. Divers Attempts were made againſt his life, beſides that which I related before. One evening after Sun-ſet, two men with long black cloaks came to his houſe; One of them ſtaid at the door to keep the egreſs free for his fellow, who went ſoftly into the parlour, and ſo to the Doctor, without ſpeaking a word, keeping his hands under his cloak. The Doctor judging by his countenance that he came with a miſchievous intent, removed further, and put a chair in the mans way. The man turned about the chair and the table, purſuing him: Then came the Doctors ſervant, a proper ſtrong man, who repulſed the fellow with threatnings, and put him out of the houſe.
Another came to the ſame parlour while the Doctor was at dinner, and came near him with his hands under his cloak. The ſame ſervant took up a daggers ſcabbard which the man had let fall, and gave it him, ſaying, Get you gone, you have miſt your blow for this time. The fellow, without anſwering one word, took his ſcabbard and went away.
Another came to his houſe with the like intent, in all likelyhood, at ſeven a clock at night in the ſhort days, and asked to ſpeak with the Doctor. But when he began to ſpeak, he faultered in his ſpeech, and quaked, and changed colour; which Mrs. Du Moulin perceiving, ſtept between her husband and the man, and told him, Friend, you are come with a wicked deſign. The man made no Apology, and departed.
One night, about two or three a clock, when the Doctor and his Family were abed, one knockt at the door with great noiſe, and being told from within that the Doctor was aſleep, he anſwered, that he muſt be awaked, for he muſt ſpeak with him, and ſo continued knocking till the door was opened, and he would be brought to the Doctors bed-ſide; To whom he ſaid, Sir, You will pardon me this unmannerly addreſs to you at this undue hour, when you know that my errand is to ſave your life. I came this night to this City, in the Boat of Montereau, where a man acquainted me, that he had a preſent of Prunella's for you, which would rid the world of you. The bearer is eaſie to know, for he is blind of an eye, and will bring you theſe Prunella's from ſuch a friend of yours; but taſte them not, for they are poiſoned. The next day a man blind of an eye did not fail to come to him with Boxes of Prunella's, but the Doctor would not ſpeak with him, and ſent him back with his Boxes.
Twice was his houſe beſieged by a rabble of people to deſtroy him and his Family, but brought no greater Artillery then Muskets, wherewith they ſhot through the gate in ſeveral places: they aſſayed to break the door, but could not. Theſe many attempts, made his Friends to deſire him that he ſhould never go abroad unattended, nor be at home without defence. He hearkened to their counſel, and got two ſtout ſervants, that had been Souldiers, that attended him with their ſwords: Yet that he walked ſo long among wilde beaſts, and was not devoured, it is the Lords doing, and it is marvellous in our eyes.
While Doctor Du Moulin lived in Paris, he was invited by many Univerſities to accept of the Chair of Divinity; but the Church of Paris would never part with him. That Univerſity which did moſt conſtantly and unwearedly wooe him, was that of Leyden, conſidering him ſtill as a member of their body. They began in the year, 1611. and offered him the place of Arminius, then newly dead: And not only the Curators by frequent addreſſes to the Church of Paris and to him, but the States by their Embaſſadors, and the Prince of Orange by his Letters, did from time to time demand him.
In the year, 1617. when the States of the United Provinces had deſired the Churches of England, France, Germany, &c. to ſend ſome able Divines to the Synod of Dort, the Churches of France named four, Doctor Du Moulin, Chamier, Rivet and Chaune. But when the Doctor was making readie for his journey, he was forbidden by a Meſſenger of the Council of State of France to go out of the Kingdom, upon pain of Life: The like prohibition was made to the three other Divines.
The Lords States accepted of his good will very thankfully, and ſent him the ſame preſent which they gave to the Deputies of their Synod, A large golden Medal with a chain of Gold, and two hundred Crowns of Gold.
A year after, the Lords States and the Curators of the Univerſity of Leyden renewed their former demand of Doctor Du Moulin to be their Divinity Reader. The Learned Erpenius was ſent twice into France on that errand: And when he could not be obtained from the Church of Paris, they demanded, by the ſame Erpenius, the famous Rivet, and had him.
But the Church of Paris could keep no longer their dear Paſtour whom they held ſo faſt; and the ruine then ready to fall upon the generality of the French Churches did light upon him firſt. In the year 1620. a National Synod being called at Alais in Languedok, Doctor Du Moulin was ſent Deputy to it, and he made account in his return to go out of the way to ſee Rochel. A little before he took that journey, My Lord Herbert of Cherbury, then Embaſſador of England in the Court of France, urged him very much to write to the King his Maſter, to exhort him to undertake vigorouſly the defence of his Son in Law the King of Bohemia. The Doctor repreſented to his Lordſhip, that it was too high a buſineſs for a man of his ſort. My Lord Herbert repreſented to him again that his Letters were always very acceptable to his Majeſty, and might work very much upon him. So the Doctor writ to the King, and delivered his Letters to the Lord Embaſſadors Secretary. Then immediatly he went to Alais where he was choſen Preſident of the Synod.
In the mean while his Letters to King James went the wrong way, and were delivered to the Council of State of France; how, or by whom, the Doctor could never learn, or whether his Majeſty ever received them. Howſoever it was, ſcarce was he in Languedok, when it was concluded at Paris in the Counſell of State, that he ſhould be apprehended, and committed priſoner for exhorting a Forraign King to take Arms for the defence of the Proteſtant Churches. And becauſe the Council was informed that the Doctor would return by Rochel (a place which then gave great jealouſies to the Court) they would not take him before he had been there, the Informers againſt him intending to make his going to Rochel an Article of his Indictment. Doctor Du Moulin knowing nothing of all this, was ſitting in the Synod, where he heard firſt the ill news of the taking of Prague, the overthrow of the King of Bohemia, and the ruine of many Churches in that Country. And at the ſame time the waſte made in the Churches of Bearn by the Armies of King Lewis, and how the Proteſtants would keep a Politick Aſſembly at Rochel againſt the Kings will, which proved the cauſe of ſo many ruines that followed. Wherefore the Synod being ended, the Doctor Judged that it was an ill conjuncture of time for him to go to Rochel, and took the way of Lyons. In that reſolution he was guided by a good providence; for if he had gone to Rochel, he ſhould have been apprehended not far from that town after his coming out of it. At Lyons he received a Letter from Monſieur Drelincourt Miniſter of Paris, which gave him notice of his danger. This warning made him baulk the high way: yet he went to Paris, and entring the City in the night went directly to my Lord Herbert, who bade him to flie in haſte for his life, which was in danger by the interception of his Letters to the King his Maſter. That very night then without ſo much as going to his houſe, he went out of Paris with his brother Capt. John Du Moulin to Lumigni a houſe of the Count de la Suze ten leagues from the City: There two Elders of the Church of Paris came to him from the Conſiſtory, to deſire him to remove himſelf out of the reach of thoſe that waited for his Life: Which he did, and the next night travelled towards Sedan, a place then acknowledging the old Duke of Bovillon a Proteſtant Prince for Soveraign, where he came ſafe, by Gods mercy, in the beginning of the year, 1621. and was kindly received by the Duke to his houſe and table.
This was his parting with the Church of Paris; for although great means were made to appeaſe the Court, and although many years after, the Indictment againſt him was taken off, and leave was given him to live in France, yet it was with that exception, that he ſhould not live in Paris.
Being come to that ſeparation, I cannot but caſt a parting look upon that beſt part of his life, the time he lived in that great light of Paris which was one and twenty years: A time truly honourable to him, ſince in it he did much to the honour of God, whether we conſider his publick ſervice in the Church, which he edified with his frequent preaching full of evidence of ſpirit and power, ſeconded with the prime eloquence of the time, and encouraged with the throngeſt concourſe, and the greateſt applauſe; or the many combats that he ſuſtained for Gods Truth, which ſtill ended in ſo many Victories; Or the godlineſs and charity of his converſation: Or the fervent mutual love between him and his Flock; Or the envy and invectives of the adverſaries; Or the favour of great Princes abroad; Or his great eſteem in the opinion of his Soveraign, who courted him, though they hated him.
Paris being the great reſort, not only of all France, but of all Europe, his houſe alſo was the reſort of all the eminent perſons of the Proteſtant Religion that came to Paris: ſeldom was his door in the afternoon without Coaches before it.
Being viſited by Engliſhmen, Germans, Dutch, Danes, Polanders, &c. he held himſelf eſpecially engaged to love and ſerve the Engliſh Travellers, who alſo bore to him a ſingular reſpect. It was from them that the learned Doctor Heylin had that ſaying of his about the ſcruple of preaching with a Surplice; which I muſt confirm, as having heard it from his mouth: That he wiſht that the Queen Regent would give him leave to preach before her, though it were in a Fryers coat. Doctor Heylins Friend told him in a Fools Coat: But the difference is not ſo great, but that man may take the one for the other without miſpriſion.
Being known abroad by thoſe that had never ſeen him, he received Letters out of moſt parts of Europe from the greateſt perſons of the Proteſtant party: The chief of them King James of glorious and bleſſed memory, his great and good Patron, from whom he had many Letters, which his children keep carefully, as precious monuments of his religious mind, and of his Royal favour. He alſo being thus imboldened by his Majeſty writ to him many Letters, which I have ſeen ſowed up into a Book, kept in the Kings Paper Office, where I ſuppoſe they are ſtill. He received alſo ſeveral preſents from abroad, which did rather honour, then inrich him.
I remember when he received from a Merchant of Dantzick, unknown to him, a preſent of Sables for a furred Gown, and he put them to that uſe, ſaying pleaſantly, That they would have been too dear for him to buy, but that they were not too good to keep him warm.
Being come to Sedan, he was preſently deſired to accept of the place of Miniſter of that Church, and of the chair of Divinity, then lately le…t by Tilenus in diſcontent, and by Andrew Melvin by death. He accepted of theſe places, but conditionally, in caſe that he could not obtain his reſtitution to the Church of Paris.
He found at Sedan much reſpect, and love from the Prince, and the Church, and the Academy; yet his parting from Paris proved very ruinous to him, and his Family; For having ſold his wives Land in the Dutchy of Bar, and laid the money upon a piece of Land neer Paris, which was extended for debts, and bought the right of the firſt Creditor, the other Creditours took advantage of his abſence, and diſgrace, and got the Land adjudged unto them; for which he never got any redreſs.
Of theſe private loſſes he was leſs ſenſible, becauſe the ſad condition of the Reformed Churches did totally poſſeſs his thoughts and cares. And having had time and occaſion while he was Preſident of the Synod of Alais, and in his long journey to it and from it, …o know the evil poſture of their affairs, he found himſelf preſt in ſpirit to write to the Aſſembly of Rochel, that which his knowledge and his zeal prompted to him.
Becauſe that Epiſtle is a piece that giveth much light to the Hiſtory of that time, and a wholeſom leſſon to all that pretend conſcience and Religion for their reſiſtance to their Soveraign by force of Armes, I will inſert it here.