The Novelty of Popery Opposed to the Antiquity of True Christianity, Book 7 · Controversy 8 · Chapter 10
CHAP. 10. Anſwer to the invectives of our Adverſaries upon this matter. And of their reproach to this Author, that he is a Fryars ſon.
WHen our Adverſaries ſee their weapons broken and made uſeleſs, their manner is to make amplifications of ſcolding and railing; as they that have no more ſtones to throw, will caſt dirt.
They reproach us, that by aboliſhing ſatisfactions, we make men negligent in good works, and make them ſink in the mire of vices. That we reject all kinds of abſtinences. That we open the gate to licentiouſneſs. That we teach Votaries to break the vow of Celibat, to wallow in carnal delights. That of that number was Du Moulin's father, whom they affirm to have been a Celeſtine Fryar, who choſe rather to lead a licentious life, then to keep his vow.(a)The Author of the Buckler of the Catholick Faith. Wherefore they adviſe Du Moulin not to ſpeak ill of a Monaſtical life, and to ſay no more that Fryars have put vices and idleneſs under the ſhadow of the Altar, and to ſpare his fathers memory. They attend that exhortation with a hail of foul words, calling him an Atheiſt, a Seducer, a profane Buffoon, &c.
I anſwer, that though we were as black as they make us, and our life as odious as they would have it, their cauſe would be never the better for that, nor humane ſatisfactions eſtabliſhed, nor the merit of Chriſt made leſs effectual. While the perfection of that precious merit remains firm by proofs out of the Word of God, all their invectives againſt our perſons do not touch the cauſe, and change not the Word of God. Yea many honourable perſons in the Roman Church, to whom our life and converſation is known, will give a better teſtimony of us. But they that belch out ſuch foul reproaches, are ſome ſcolding Writers, diſciples to father Veron, men whom the Pope keeps tyed by the belly, whoſe pride and ignorant impetuoſity is worthy of compaſſion, and whoſe Miter is ſo deep about their head, and over their eyes, that they cannot ſee the light.
We acknowledge indeed, that among us too many perſons have a life repugnant unto their profeſſion. Yet we may affirm, that vices among us are not approved, and that we have a great number of vertuous perſons, who although they whip not themſelves, yet will mortifie their luſt. They obſerve not diſtinction of meats, but live in perpetual ſobriety. They make no vow of Celibat, but live chaſtly, and their Conjugal bond is more holy then the Monachall vow. They undertake no Pilgrimage to viſit relicks, but they live as ſtrangers and pilgrims in the earth. They read not ſeven Latine Pſalms to puniſh themſelves, but their delight is continually to meditate the Word of God, and their civil employments are ſweetly interrupted with perpetual prayers. Their Paſtors impoſe not upon them for a penance to give unto the Church, but themſelves are freely charitable to the afflicted. And by theſe good works they pretend not to ſatisfie God, knowing that Chriſt hath fully ſatisfied for all. But all the good works which they do, and all the afflictions which they bear for the Word of God, are free-will offerings, thankſgivings to God, exerciſes of Piety, and helps to ſalvation, their bruiſes are glorious, and their reproach honourable. It is enough for them to glorifie God, and ſerve him according to his Word, without pretending to pay him by torments, and to ſatisfie his juſtice.
As for the vices that are among us, herein they differ from the vices of the Roman Church, that among us vices are infirmities, but in the Roman Church they are Laws, and go for vertues.(b)Eman. Sa, Aphor. in verbo Epiſcopus, cap. 20. Epiſcopus poteſt procedere contra quemcunque ob peccatum mortale, niſi eſſet jure permiſſum ut meretricium. In no Church but the Roman, whoredom is permitted, but there Brothel-houſes are eſtabliſhed, even by the Popes authority. Inſomuch that the Jeſuite Emanuel Sa, makes no difficulty to ſay, that the trade of whoredom is permitted by right.(c)Innoc. III. Decret. lib. 2. Tit. 24. c. Sicut noſtris. Juramentum contra utilitatem Eccleſiaſticam praeſtitum non tenct. No Church but the Roman, teacheth that an Oath taken againſt the profit of the Clergy, obligeth not.(d)Conc. Conſtant. Seſſ. 19. That a Prince is not obliged to keep faith (though ſealed with an Oath) unto an Heretick. And that it is lawful to uſe equivocations before Courts of Juſtice. It is proper to the Roman Church to diſpenſe ſubjects from the Oath of Allegiance ſworn to their King, and to give remiſſion of ſins, upon condition of committing treaſon and murther; of which we have brought many examples, and will bring more. No Church but the Roman, puts alms and prayers among ſatisfactory pains, whereby a man is puniſhed with ſerving God. No Church but the Roman, makes a publick traffick of Indulgences, Benefices, Diſpenſations, &c. No Church but the Roman, beſtoweth Biſhopricks upon little children, and Abbies upon Captains. There in the reception of Biſhops, an Oath of fidelity to the Pope is exacted of them, without any mention of God, or Obligation laid upon them to preach, and to teach, according to the doctrine of the Goſpel. I paſs by the ſale of the remiſſion of ſins, which we have repreſented, and ſhall repreſent again in this work. The maintaining of the rebellion of children to their parents, when they ſhut up themſelves in a Monaſtery, to avoid their authority. The reading of fabulous Books, and amorous tales tolerated, whileſt the reading of Scripture is forbidden.(e)Conc. Lateran. ult. Seſſ. 1. Officiales ad pedes Sanctiſſimi Domini noſtri tactis ſacroſanctis Scripturis praeſtiterant corporale juramentum. The Croſs put upon the Popes ſlipper which he giveth to kiſs. The Holy Scripture ſet at the Popes feet at the entry of Councils, as it were to teſtifie that the Word of God is ſubject to him: And many the like things infinite to number. All theſe things are not vices of private men, but publick Laws and Rules of the Church, or cuſtoms paſt into nature, which have the ſtrength of a Law.
It is true, that in the Roman Church they enjoyn ſatisfactions and abſtinences. But Rome, whence theſe rules came, is the ſink of prophaneneſs. There vices againſt nature, are turned into nature and cuſtome; and all the pomp of publick devotions, is matched with contrary actions, which make the whole to appear a colluſion fit to be laughed at. There on the one ſide, you may ſee the naſtineſs of Capucins; on the other ſide, the gorgeous pomp of Cardinals. In the place whence the Law for Celibat cometh, Brothel-houſes are open, and whoredom is permitted. There, while Comedies are acted in houſes, bands of Penitents whip themſelves in the ſtreet, which is another kind of Comedy. There out of zeal to the Catholick Religion, on the one ſide they burn Hereticks for believing in Chriſt alone, on the other ſide the Synagogues of Jews are tolerated, which maintain that the Lord Jeſus was an impoſtor. There you have the Jeſuites, which take upon them to be learned, and together the ignorant Fryars which profeſs ignorance. There is the liberal alms of the Hoſpital of the Holy Ghoſt, and together the traffick of Benefices, and the ſale of Diſpenſations and Abſolutions. There the humility of his Holineſs, waſhing the feet of the poor, and giving his feet to Emperors and Kings to kiſs. And while he calls himſelf the ſervant of ſervants, he gives and takes away Kingdoms. So that it ſeems that devotion there ſerveth to give a colour and a ſhelter unto vices. If any coming from that center of corruption, comes into a place where our Religion is eſtabliſhed, he thinks himſelf tranſported into a new world, and either laughs at our ſimplicity for not knowing the rules of living at eaſe, or gives glory to God, acknowledging that nothing roots out vices, but the doctrine of the Goſpel.
Read the Authors that have let out their pen unto the Pope to lye in his favour, and the Popes domeſtick ſervants, as Baronius, Genebrardus, Platina, Trithemius, Theodoricus a Niem, Faſciculus temporum, and the like; you ſhall find that the moſt prodigious Heathen Emperors were ſober and juſt in compariſon of the Popes. And that for eightſcore years, from the year 883. to the year 1049. none ſate on the Papal See but creatures of harlots, perjured men, thieves, adulterers, and Necromancers. As the Devil taking the outward figure of a mans body is ſhort in one point, that he cannot imitate the brightneſs and the life of the eye: So ſuperſtition is an Ape of true Religion, but cannot attain the purity of conſcience, and the light of the truth. Wherefore theſe Gentlemen ſhall do wiſely when they deal with us, to be ſparing of reproaches, leſt they oblige us to ſpeak of their lives, and to turn over the skirts of the party mentioned in the ſeventeenth Chapter of the Revelation.
In all this diſcourſe againſt the Roman Church, I mean not the people, among whom I know that many lead a civil honeſt life, and approve not theſe rules. I ſpeak of thoſe only, who by an expreſs profeſſion corrupt Religion, and hide the holy Scripture from the eyes of the people, and being tyed with a vow unto the Papal See, confine all Religion to the eſtabliſhing of the Empire of the ſame.
As for their reproaches, that we intice Votaries to break their vow, and that Monks coming out of Convents, take Sanctuary among us to live licentiouſly, and ſhake off the yoak: I do freely acknowledge, that I have known many that are come out of Monaſteries, who being of ill conditions when they were Monks, did not caſt off their ill conditions with their Frock. Being bred in idleneſs, and loving licentiouſneſs, they come to us to bring vices among us. Hardly of an hundred that come out of Convents, five prove good. If the character of Prieſthood be indelible, ſure that of Monkhood is far more indelible. Thoſe few that take honeſt and godly courſes after they are come out of Monaſteries, are thoſe that have ſtayed there but little, or that were eſpecially moved with the Spirit of Gods fear, and enlightened by him with a greater meaſure of his knowledge. If ſuch men for their domeſtick buſineſſes, or to avoid temptations, take wives, living honeſtly and with conjugal chaſtity, herein they follow the Apoſtles counſel, and obey Gods Word, which they are more obliged to obey then unjuſt laws, and a raſh vow which enſnareth conſciences, and is not approved by the Word of God.
Had my Father been of that number, I would think it no diſgrace to me, or to the honour of my Miniſtery. But the coyners of that untruth ought at leaſt to have ſtayed for my death, that they might lye with more liberty. They ſhould have ſpecified alſo of what Monaſterie my Father was Monk, and when he came out of it. Which ſhall not be found. For he being called to Gods knowledge from his tender years, he conſecrated himſelf to the holy Miniſtery, in which he ſerved God with great fidelity for the ſpace of three-ſcore years, and to his lives end, His holy life, his honourable converſation, his brave mind in his continual afflictions, which he bore cheerfully for the Goſpel, 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 heaven is from earth, and the Maſs from the Goſpel. His extraction and his life known at Orleans where he was born, ſufficiently confute that fable, of his ever being a Monk. No wonder if they dare tell lyes of a dead man, ſeeing that while I lived in Paris, ſerving in the Miniſtery of the Goſpel, Preaching and writing for the cauſe of Chriſt, the news of my converſion to the Roman Religion were publickly preached in Paris in many pulpits, already they provided Benefices for me: Already (as it was preached) I prepared my journey to ride Poſte to Rome. Already in a certain Church, the people ſtayed expecting to hear me make my declaration. Such tricks will aſtoniſh the people for a ſeaſon, and an untruth that was believed for three dayes, hath done ſome effect. But the prudent will ſay, That a lying doctrine cannot be defended but with other lyes: And that if we muſt not preach the Truth to pleaſe men, much leſs ought we to ſay untruths to pleaſe God.
Leaving the perſons, let us return to the doctrine, and affirm that the doctrine which rejecteth ſatisfactions, is ſo far from corrupting manners, that there is no ſhorter way to vertue. Nothing obligeth us more to love God, then the knowledge of the love which he hath born to us, forgiving us freely by Chriſt, requiring of us no ſatisfactory pains, and no torments in a fire to ſatisfie his juſtice. The true motives that ſtir up piety, are not the fear of a fire, nor the opinion that we pay a recompence unto God, nor the ambition of being our own Redeemers, but filial love kindled by free redemption, and the infinite love which God hath born to us in Chriſt. Wherefore from the commemoration of Gods grace and mercy, the holy Scripture uſeth to infer exhortations to an holy life. Thus the Apoſtle, Rom. 12.1. Exhorts us by the mercies of God, that we preſent our bodies a living ſacrifice, holy, acceptable unto God, which is our reaſonable ſervice. And Saint Peter teacheth us, that Chriſt his own ſelf bare our ſins in his own body on the tree, that we being dead to ſin, ſhould live to righteouſneſs, 1 Pet. 2.24. The Law it ſelf by the conſideration of Gods mercy, calls upon us to love him, ſhewing that God ſheweth mercy unto them that love him. The moſt tender and the moſt powerful provocation to love God, is the ſenſe of his love. That man corrupts Gods graces, that turneth them into occaſions of deboiſtneſs, and changeth Chriſtian liberty into licentiouſneſs, and the peace of conſcience into a carnal Lethargy, and the remiſſion of ſins into a permiſſion to ſin.
Many times indeed, it is uſeful to fear Gods judgements, and tremble under his hand, to turn us away from vices. But it is but a ſtep to go higher, that after we have been retained by fear, we may uſe our ſelves by little and little to ſerve him out of love, and with a willing obedience. As when needles make the thred to enter into the cloth, they paſs, but the thred remains; ſo fear of puniſhment ſerveth to bring free obedience, and filial love into the heart: Fear paſſeth, and love ſucceeding, caſteth out fear, as Saint John 1 John 4.18. Luke 1.74, 75.teacheth us; but love remains, whereby we ſerve God without fear, in holineſs and righteouſneſs, before him all the dayes of our life.
And when the queſtion is of keeping men from ſin by the fear of puniſhment (as there is need of it many times) is not the fear of Hell far more ſufficient for that, then the fear of Purgatory? Our Saviour Jeſus made uſe of that fear, when he ſaid to his Diſciples, Luke 12.5. I will forewarn you whom you ſhall fear; Fear him which after he hath killed, hath power to caſt into hell, yea I ſay unto you fear him; but of Purgatory and Satisfaction, he ſaith never a word unto them. We ought alſo to repreſent unto men the evident judgements whereby God in this very liſe puniſheth the contemners of his Word. And theſe inſtructions are no leſs effectual to awake ſinners, although the pains of Gods children be not reckoned for recompences, and ſatisfactions to Gods juſtice. God forbid that ever we come to that preſumption, to produce our works or our ſufferings before Gods judgement, as a payment to his juſtice, ſaying, Lord it is true that I have offended thee, but I have paid thee for it; I have made a Pilgrimage to Saint James in Gallicia; I have eaten nothing but fiſh ſo many dayes; I have given ſo much money to the reformed Auſtin-Fryars, or to the Recollect Fryars; I have whipt my ſelf ſo many dayes, and when I was not in the humour to whip my ſelf, I have got another to do ſo much for me. O abuſe, abuſe! Deplorable ſeduction! Let us return to Chriſt, and repoſe our ſelves altogether upon his ſatisfaction, if we will both give glory to God, and find reſt for our conſciences. And let us not bend our minds obſtinately to pay God in ſpite of his heart, and to ſatisfie his juſtice, leſt that he make us pay the whole debt in ſpite of our heart, and exact from us an entire ſatisfaction to his terrible juſtice.