A Lively Picture of Du Moulin, Text

A Lively Picture of Du Moulin · Text

p. 1M. DAILLE his CHARACTER OF LEWIS du MOƲLIN.

WHen I think, as M. DAILLE begins his Preface, of the calamitous state of the Church at preſent, it calls to mind that miſerable face of things, which that moſt eloquent Writer S. Baſil **De Sp. Sancto Cap. 30.expreſſes, in a no leſs ſad, than elegant deſcription of his times. For as we ſuffer the reſt of tho…e moſt grievous evils which he there mentions; ſo more eſpecially, and above all the rest, that outragious diſcord among fellow-citizens, and members of the ſame body; which that excellent Father deſervedly deplores. A diſcord ſo mad, that, as He ſays of his Countrymen, while we fall furiouſly upon one another, we fall and are overthrown by one another; And if the enemy do not firſt ſmite us,☞ we receive a wound from our Auxiliary; And if he be ſlain, our fellow-ſouldier riſes up againſt us.

This hath hap'ned to many excellent Men in our memory; and now we ſee thoſe who have had many conflicts with our enemies, and still are in arms against them (even that great Champion of the Proteſtant cauſe among us, Dr. STILLINGFLEET) aſſaulted by thoſe, who in all reaſon, ſhould have helpt to defend them.

A moſt deplorable thing this is, and never to be enough lamented, that men ſhould have ſo little ſenſe, p. 2as after all the confuſions and calamities they have brought upon themſelves and us, they ſhould again put us in the ſame dangers; by joyning at this time, in their fierce oppoſitions and calumnies, with thoſe who endeavour to pull down this truly Reformed Church. And that, when it is viſible they have nothing to ſet up in its ſtead, nor can poſſibly come to ſettle and be linkt together in any order: but are ſo divided, that they muſt remain a great many little Independent bodies, which will be apt perpetually to claſh one with another, till they indanger the loſs even of the Chriſtian Religion.

I know indeed, there are many honeſt men among thoſe that diſſent from us, who have no ſuch intentions; and for their ſakes it is that I write what follows: that they may help to convince their erring neighbours of the evil deſign of ſuch men as would perſwade them, the Church of England hath been long looking toward Popery. Among whom LEWIS du MOULIN is a notorious Ringleader: who hath come forth (as that famous Writer M. Daillé complains in his caſe) more than once or twice, with great outcries againſt it: In his Patronus bonae fidei, in his late Celeuſma, and now again in his true Account, as he calls it (that is moſt falſe and ſcandalous report, for ſo you ſhall ſee his words are to be expounded) of the ſeveral Advances the Church of England hath made towards Rome; Printed this Year 1680. In which he hath the impudence (Be not angry with that Word, you ſhall hear M. Daillé charge him with the utmoſt height of impudence) to ſay; that this deſign of carrying on the Romiſh intereſt, hath been strenuouſly purſued▪ and advanced ever ſince the happy Reſtauration of his Sacred Majeſty, by the Prelatical party, is a thing p. 3both ſo viſible and deplorable, that it ſtands not in ſo much need of proofs, as of our tears. p. 25.

Which black Calumny ought to fill the heart of every dutiful Child of this Church, with a juſt indignation; and hath moved me as ſoon as I meet with it (which was not till the middle of the Chriſtmas holydays) to beſtow a few ſpare hours, in ſhewing how bad an ACCOUNTANT he is, and how little his Bawlings ſignifie (it is M. Daillé his word, if I rightly tranſlate Vociferationes) to which the ſmalleſt ſuſpicion or ſurmiſe will ſo furiouſly provoke him, that it is impoſſible to ſtop his mouth.

This is none of my cenſure, but what that Great Man ſays of him, as I ſhall ſhow preſently; when I have only deſired (as he doth) it may be remembred, that I am not the Aggreſſor; but only beat back the aſſaults that are made upon our Church: and that I contend not (God forbid I ſhould) to drive Brethren out of our Borders; but that they may not cast us out of theirs. As this Lewis du Moulin endeavours to do; by bearing the World in hand, that our greateſt Divines are marching towards Popery. In which lewd calumny he fully juſtifies this character which M. Daillé gave of him above XX. Years ago: and I have too much reaſon to believe he is not grown better, but much worſe, ſince that time.

Firſt, That he is tam puſilli animi, of ſo impotent Ia mind, that a very ſmall matter did not only put him into a commotion, but into a rage: and made him go out of his way to be revenged, with ſuch an animoſity; that he exceeded the bounds not only of a Preface (wherein he declamed againſt that famous Divine) but of Piety, honeſty, reaſon and humanity. This is bad enough; and yet, there is far worſe, which follows; For he p. 4found him of ſo implacable a ſpirit; that,

IISecondly, He was not able to mitigate him by the moſt courteous uſage and the civileſt ways he could think of to appeaſe his fury. Which wrought nothing upon a man, who had an ungrounded fancy working in his head, and a great deal of choler boiling in his breaſt; which made much ſtronger impreſſions upon him, than all the reaſon and all the kindneſs in the World. The buſineſs, in ſhort, was this, He had a conceit that his Father was injured by M. Daillé. Who thereupon ſent him a meſſage to aſſure him, that there was no ſuch thing intended, as that which he called a diſreſpect to his Father: and that He would e're long ſatisfie the World in Print about it. But this civility (they are his own words) produced nothing but his ſcorn and mockery: and inſtead of anſwering, he fell a raving; returning a reply to M. DAILLE his Apologie, more like a mad man, than one that diſputed either of Divine, or of Humane things.

IIIWhich frency, wherewith he is ſtill poſſeſſed, and I doubt is now incurable, muſt be his excuſe for the reſt of his faults, which M. Daillé hath occaſion there to mention. Among which I muſt not forget his high preſumption; in writing a Book about the power of the Eccleſiaſtical Presbytery, againſt the common opinion of Proteſtants: and yet at the ſame time arraigning thoſe that take the liberty to differ, as he imagines, from Mr. Calvin. What doth this man think of himſelf, who is ſo bold, as to pretend to the height of Orthodoxy, though he diſſent from the commonly received Doctrine among Proteſtants; and yet to charge thoſe with advancing towards Popery, who diſſent only from him, or, at the moſt, only from ſome Proteſtants: (as ſhall appear before we have p. 5done) and that not ſo much in their opinions, as in the explication of them?

He would bluſh at theſe things, if it were not for IVanother ill quality; noted there by M. Daillé: which is, that he hath ſuch a forehead, as made him impudently deny that to have been written, which all men read in Print. Give me leave to relate the ſtory as M. DAILLE tells it, and in his own words: For it will be of great uſe, to demonſtrate (1st) that he writes meerly as his affections and paſſions dictate to him, and therefore (2dly) there is as much reaſon to believe he may as impudently affirm what is not true, as he denyed what is: but above all (3dly) it will diſcover the very root of his malignity, and lay bare the bottom of the quarrel he hath with us.

You muſt know then that M. Daillé had written, that Dr. Twiſſe accuſed Peter du Moulin, (this Lewis his Father) who deſerved very highly of the reformed Church, of prevarication; in his hypotheſis concerning the object of reprobation: whereby he had too much promoted the Arminian cauſe, and pulled up by the roots the Orthodox Doctrine of Election: Nay, that Twiſs feared not to affirm the aforeſaid Peter du M. was filthily miſtaken, and brought back again plain downright Arminianiſme to the reformed Church, &c.

Unto theſe words of Daillé's, this Lewis du Moulin (pretending to vindicate the honour of his Father) anſwers in ſo ſtrange a manner, that it is hard to ſay (I write ſtill in M. D.'s words) whether his arrogance and frowardneſs to M. Daillé, or his impiety to his Father be moſt wonderful: For M. Daillé who most highly praiſes his Father, he condemns; but Dr. Twiſs his Fathers falſe Accuſer, he abſolves: The former he inveighs againſt, in ſavage words, reproaches and railings; p. 6the later he adorns with great elogiums and commendations: M. Daillé he pronounces to be guilty of injuring his Father; but Dr. Twiſs to have always treated him honourably; and that he never hurt him in word or in writing: or if there were any contention between them, that it was handled friendly, and without any aſperity.

Thus this great Vindex or Defender of his Fathers glory adventures to write againſt the common ſenſe of all the World. For is there any body ſo ſtupid (ſays M. D.) ſo void of ſenſe, that will think the Patron of a Cauſe is not at all hurt by him, who ſays, that he prevaricates? Is that Divine honourably treated by another, who accuſes him of the moſt dangerous Heterodoxy? and affirms he doth turpiter hallucinari, filthily miſtake; and promotes the cauſe of the adverſaries, and deſtroys his own? Call you this honourable and friendly uſage, when a man is publickly traduced; and not only oppoſed by many arguments, but ſaid to bring back again (and that couragiouſly and without tergiverſation) that very hereſie into his Church, which he had confuted? And all this is not only ſaid, but pertinaciouſly contended to be true, by Dr. Twiſs; to the great grief of all ſober Perſons, except this Son of P. du Moulin's. Who is ſo far from complaining of Dr. Twiſs, that he is highly pleaſed with him and huggs him. He cannot indure Dr. Twiſs ſhould be reprehended, and denies he injured his Father at all. O bonum & pium filium! (ſays M. D. upon this occaſion) O good and dutiful Child! O how dear (may I ſay) are ſome opinions to him? In which, whoſoever diſſents from him, he will tear them in pieces: but let thoſe who agree with them, ſay what they pleaſe of his beſt Friends, p. 7nay of his own Father, they ſhall not …ail to have his good word. Hence, hence are the tears, that he now …peaks of. This raiſed his Spleen, and put him into a new fit of raving at our Divines; who jump not with him in ſome opinions, which are falſly called Arminianiſme. If they were but as rigid as he, in ſome beloved Doctrines, for which he doted upon Dr. Twiſs; we ſhould not have heard a word of their inclination to Popery: But he would have found ſome excuſe or other for all their faults; nay, been ſo kind as to magnifie and praiſe them, whom he now abominates. For in favour of Dr. Twiſs, his Fathers Sycophant (as M. Daillé calls him) he doth little leſs than ſay, his Father was a prevaricator, a heretick &c. For he ſays his Father was not injured by Dr. Twiſs, though he hath accuſed him of theſe things.

This is his egregious piety to his Father, which he ſo much boaſted of; and his ardent zeal for truth and ſincerity; that is, his monſtrous fondneſs of his own opinions. Which made him defend his Father in ſuch a faſhion, that he betrayed him; ſo to vindicate his honour, that he not only abſolved his fierce Adverſary from all blame, but beſtowed upon him very great praiſes.

Thus this most vain man, ſays M. Daillé, doth not underſtand that he hath this reward from Heaven for his calumnies againſt me; (God ſo whirling about with ſecret furies, his mind diſordered by a most unjuſt hatred) ☜that while he accuſes me of a falſe crime, he falls into a true one himſelf: and violates his Fathers fame, by a baſe prevarication; which he pretended was by me abuſed.

Take another inſtance of his extream great vanity, Vand proneneſs to rail at the greateſt men without conſideration; p. 8judging of them meerly by their according with him in all things. There was a little difference between his Father and Amyraldus; which was ſweetly compoſed, as ſoon as they came to talk together: and to the joy of all good men, they were not only perfectly reconciled; but the common Friends of both (and of the kindred of this Lewis) publiſhed the very kind Letters which paſſed between them. Now what doth this vain man and great admirer of ſuch a Father? He preſently falls upon Amyraldus (as M. D. tells us) and ſingles him out from all others, to pour forth upon him omne virus, &c. all the venom and bitterneſs of his ſlander and evil ſpeaking. He rakes up again all that they, like good men, had reſolved ſhould be buried and forgotten: and is very angry alſo, (as if it were an intolerable crime) that he could ſee no body in all France, that would raiſe a tumult and ſtorm together with him againſt thoſe that were of Amyraldus opinion.

How could a man more clearly and petulantly condemn the judgment even of his own Father, or oppoſe his will, and reſcind his Acts, as much as lay in him? And if you would briefly know how he treated Amyraldus (and ſo the leſs wonder at his virulent declamations againſt our Divines) M. D. tells us, he calls his doctrine, Fanatical, Heretical, Arminian, (and that is as bad with him, if not worſe than Popery) worthy to be interdicted and anathematiz'd.

This is another demonſtration, that railing is his peculiar gift, wherewith his ill nature and rancor hath abundantly endowed him, and that when he is in the fit of his fury, he cares not what words he uſes; but pours forth, as was ſaid before, omne virus, the whole venome that is in his heart, upon the leaſt p. 9occaſion. For he hath nothing worſe to ſay of a man, than that he is an Arminian: (unleſs he add the word Socinian) whom (it appears by a paſſage in his late Account of the Church of Englands advances towards Rome) he abominates more than he doth a Papiſt. For ſpeaking there (Pag. 9.) of the bad Inſtruments that have filled England with their Books, for theſe Fifty Years laſt paſt, he ſays, they might have been pardoned, if they had only reliſhed of Popery, and had not been infected with the venome of Arminianiſme, Pelagianiſme, Socinianiſme, and the Maximes of Mr. Hobbes.

Behold here now a new inſtance (which I cannot VIomit) of the partiality and ungoverned paſſion of this moſt vain man. Who inſtances there in the Books of Dr. Heylin, Mr. Thorndike, Biſhop Taylor, Archb. Bramhall, &c. and would perſwade us they are of that peſtilent nature; (though they abhorred Pelagianiſme and Socinianiſme, &c. more than himſelf: and maintained their doctrine to be that of the Church of England, not of Arminius) But lets Mr. Andrew Marvell paſs quietly for an innocent Writer, nay extols and admires him ſo much, as to call him (pag. 88.) that Great man; though he hath in a moſt ſcurrilous manner abuſed the Venerable Council of Nice, and expreſſed therein the very dregs of Socinianiſme, or ſomething elſe no leſs Heretical. For this great man of his, has told the World that the Nicene Council impoſed a NEW ARTICLE or Creed upon the Chriſtian World: and called that explication which they made of the Ancient Belief, concerning the Son of God, (this being the very thing they inſiſted on, that they made nothing New, but only declared what had been always received from the beginning) a Gibberiſh, p. 10of their own impoſing; a Cant, wherein they forced others to follow them: and in plain terms repreſents thoſe Fathers who were there aſſembled, as a company of pitiful Dunces; who gave ſentence as their Chaplains directed them.

This is that Mr. Marvell, whom he and others ſo much praiſe; but had he been of our ſide, ſhould have been condemned to the Pit of Hell. Conſider I beſeech you; what dreadful out-cries ſhould we have heard; had any perſon among us ſaid any thing like to this blaſphemy? This very Lewis would have called him, that great Villain! or that great Devil, or ſuch names as I cannot invent. But out of ſweet Mr. Marvell's mouth, it is received without any indignation. He may be a Socinian, or at leaſt an Arian, or perhaps believe Nothing; and he has not a ſyllable to ſay to him. Nay, he praiſes him; and, as if he were ſome Heroe, ſets a mark of his very high eſteem upon him. Mr. Marvell is not only a Great man; but that Great man.

For what I pray? what is the cauſe of this ſtrange difference, that he can ſee no fault in him, and nothing but faults in others? But only this, that Mr. Marvell is one of his own gang; a man for his tooth; a great giber and biter; whoſe work it was to rail at the Church of England. In ſuch a great man as this, how ſhould he ſee any thing amiſs? This one newfound Vertue dazled his eyes, and made him overlook all his Vices.

Which is a further demonſtration that the judgment which this Lewis du Moulin paſſes upon any perſon, is not worth a ſtraw; nor deſerves the leaſt regard. For he judges of men, as he loves or hates: and he loves and hates, according as they agree with p. 11him, or differ from him, in ſome opinions. Of which he is ſo fond, that he will magnifie the very worſt of men, if they be of his mind; but vilifie the beſt (as we ſaw juſt now in the caſe of Amyraldus) if they be of another.

And what a faculty he hath in this, and how large VIIa Conſcience, to take the liberty to ſay any thing againſt thoſe, with whom he is diſpleaſed; will appear more fully in the remaining part of the Character, which we find of him, in M. Daillé. Who, leaving the conſideration of the reſpect this Lewis had to his Father, and looking into the Diſputation it ſelf, (wherein he pretended to give a ſtab to M. D.'s cauſe) could find nothing in his Invective, though he carefully examined it, but a great heap of lies, impostures, calumnies, and railings; together with a little ſprinkling of hiſtories and fables. Which cenſure of M. Daillé's, is the perfect and moſt exact Character, of his late Invective againſt the Church of England. And the fountain alſo from whence ſuch filthy ſtreams flow, is the very ſame now that it was then; viz. His Studium cauſae, (to uſe M. D.'s words, which I may render) his zeal for the cauſe, in conjunction with the higheſt degree of raſhneſs; which ſuggeſted to him ſuch abundance of lies and impoſtures, that to the title of Profeſſor of Hiſtories (which then he had) might well be added; and of Fables.

Of the firſt of theſe, his lying, M. D. gives many VIIIinſtances; and this among the reſt; that he confidently affirms M. D. had changed his opinion, of which he was X. Years before (as if he knew his mind better than himſelf) and had rather be liſted among the Arminians than keep his place among the Contra-Remonſtrants: and that Amyraldus was a Patron p. 12of the Jeſuits; With ſuch like ſtuff. Which is juſt like to what he ſays now of Dr. Stillingfleet; that He believes the Government without Biſhops, to be moſt conformable to the practice of the Apoſtles (p. 54.) but ſince the Church has heaped upon him plurality of Great Benefices, he would have us believe the Holy Ghoſt has inſpired into him other thoughts concerning the Engliſh Hierarchy, p. 60. Which is as true (and no truer) as that Amyraldus was become a Patron of the Jeſuits: and is in part confuted by himſelf in the very next words; where he quotes his Epiſtle before his Apology for Archbiſhop Laud, for a proof of his change; which was written (every body knows) when the Church had honoured him with none of her Preferments.

IXOf the ſecond alſo, his Impoſtures, there is no leſs number than of his lies: As when M. Daillé ſays that a few are of ſuch or ſuch an opinion; he makes him to ſay there are None, &c. But I ſhall not trouble the Reader with that matter; nor give a large account of the third, his Calumnies, though he abound in them as much as any of the reſt, and they grow up even to the height of impudence, malignity and petulancy. It will be ſufficient to tell you, that you may know the man (as M. D. ſpeaks) that he branded, inſigni calumni…, with a remarkable and notorious calumny, all the Divines of their Churches, who had lived in France for Twenty Years paſt, or that then were alive; both them that were of Amyraldus his opinion, and them that were not. The one he condemned of Tyranny, the other of idleneſs and ſloth; for ſuffering the Method of Amyraldus to reign among them. Which clearly ſhows that this Lewis du Moulin is as great an Enemy to the Divines of p. 13the French Church, if they differ from him in the leaſt Punctilio; as he is to thoſe of ours: and that he cannot ſpeak with moderation, of any thing he doth not like; but preſently it is Tyranny or Popery, or ſome ſuch dreadful Monſter. He hath no mercy upon the dead neither (as M. D. there ſhows) but rails upon Blondell, as a favourer of Arminianiſme; and upon that great Divine John Camero; and ſpares not his own Uncle Andrew Rivet; becauſe in that Synod (which this Lewis ſtomachs, becauſe it did not throw Camero out of the Church) he was the Author of a gentler opinion, than ſome would have followed. For he hates any thing that is gentle and ſoft; and nothing leſs will ſerve him than proſcriptions, anathematiſmes, and the moſt ſevere ſentences upon all that is not agreeable to his Sentiments.

As for the fourth thing, his evil ſpeakings and railings, XM. D. tells us his whole Diſputation abounds with them. To omit what he ſays againſt him, I will only inſtance in what he ſays of Amyraldus. Whom he hath the impudence to call Ardelionem; that is, a buſie fellow; a man of an unquiet mind, that can fix no where. Never reflecting (ſo fiery is his brain) that this reproach, as M. D. obſerves, agrees far better to his own dear ſelf, who was a Divine, forſooth, a Phyſician, an Historian, and a Philoſopher: whereas Amyraldus never medled with any thing but Divinity; which was his profeſſion.

It would be endleſs to mention all that I have XIobſerved, to juſtifie that part of the Character which M. D. before gave of him; that he being a man whoſe mind is diſturbed with cauſleſs hatred, God is p. 14pleaſed in a ſecret manner to make him thus vertiginous, or giddy-headed: And it would be too tedious to make good the reſt of his deſcription of him, which is ſcattered here and there in M. D.'s Preface, where you may find him charged with abſurdities; ridiculouſneſs; cavilling; ſpeaking things which exceed the height of impudence; (and, than which nothing can be more ſcurrilous, or more frantick) inſana, mad things, proceeding rather from anger and rage, than from any judgment. In ſhort, he ſays he is a trifler; a man of little reaſon; eaſily deceived with ſlight appearances of things which are not; more confident than Plautus his Pyrgopolinices, contemning not only thoſe that he oppoſes, but making little account of other Writers on his ſide in compariſon with himſelf.

Theſe are hard ſayings, ſome will be apt to think: But from thence the ſober Reader may be able to judge what kind of creature this Lewis is. Whom a perſon of ſuch temper as M. Daillé, who never gives a hard word to our greateſt Adverſaries, but in all his other Writings (as Lewis himſelf confeſſes) had expreſſed a moſt candid ſpirit, was forced to handle in this manner. Nothing but ſuch a ſharp and publick rebuke from ſo excellent and holy a Divine, as M. D. was, could do any good upon a man of ſuch a cankered ſpirit. Who is not cured neither by this ſevere method, but is rather grown more virulent; and ſpits out his venom with greater ſpite than ever againſt this poor Church of England.

XIIFor the haughty fierceneſs of this cholerick man, and his reſolution not to be convinced of any thing, that is againſt his conceptions, appears in this. p. 15That when M. Daillé had alledged an CXXIV. Witneſſes from among the Fathers, and from the Proteſtants LXV. and brought no fewer teſtimonies than Twelve Hundred, for his opinion; This Man, with great gravity, and no ſmall charity, blows them all away with one ſtrong breath: Pronouncing that M. Daillé intended to cheat the unskilful; and had either put theſe teſtimonies upon the rack, or drawn them awry to another ſenſe. And this he is pleaſed to ſay, Pythagoras like, without troubling himſelf to prove it. For out of that multitude of Teſtimonies, he only ſingles out a place of Mr. Calvins; which he, falſly too, pretends was not alledged intirely.

What ſhall we do with ſuch a man as this? Or what regard is to be had to him? who confidently, and yet careleſly ſhoots his bolt; and expects to be believed, becauſe he ſays it. And he ſays it in a paſſion, or rather rage; and out of virulency of ſpirit: which makes him think he ſees things, which are raiſed in his imagination meerly by his fury.

And how little a thing will do it, you may judg XIIIby this; that all this ill uſage of M. Daillé, was only for maintaining that Chriſt dyed for all mankind; and thereby put them into a poſſibility of ſalvation, if they do not refuſe the Grace of God. A Doctrin which the Church of England always aſſerted, and is one of her Articles. And, though this man would have the World believe the contrary, yet Maſter Baxter hath plainly demonſtrated againſt him; that herein he either betrays his ignorance, or too much confidence. You may read his cenſure of this matter in his Preface to Diſputations about the Sacraments. p. 16Where (having taken notice that this Lewis had ſaid; Amyraldus his Method pleaſed no body in England, but one ſingle Baxter) he writes in theſe terms: I meet with ſo many of Amyraldus mind in the point of Univerſal Redemption, that if I might judge of all the reſt by thoſe of my acquaintance, I ſhould conjecture that half the Divines in England are of that opinion. And then proceeds to ſhow it is a thing famouſly known, that this hath been maintained by writing, diſputing and preaching, by as excellent Divines, for learning, judgment, holineſs, and powerful preaching, (as far as we can judge) as ever England bred: mentioning among others Archbiſhop Uſher, and the Divines ſent to the Synod of Dort, &c. and then concluding, are not theſe more than unus Baxterus?

XIVAnd now I mention Mr. Baxter, I ſhall deſire this may be ſeriouſly conſidered, before I conclude; that if Lewis du Moulin had that honeſt zeal in him to which he pretends, he would have handled Mr. Baxter as ſmartly, and complained of him as heavily, as he doth of any men he hath accuſed for advancing towards Popery. For though he be not of the Church of England, yet no body is more guilty of what he objects to our Divines (if it be a crime) than Mr. Baxter; in what he hath written about Faith, and Juſtification and Chriſts imputed Righteouſneſs: which he explains juſt as thoſe men whom he reviles; who have no other opinions about theſe things (I am well aſſured from my acquaintance with them) than what Mr. Baxter himſelf hath. Nor is there any man alive among us, from whom Lewis du Moulin (unleſs he have changed his mind) differs more, than he doth from Mr. Baxter. For He defended, as M. Daillé obſerves, this monſtrous opinion againſt his own Brother, p. 17Cyrus Molinaeus, that we are not juſtified by Faith, but juſtified before we have faith. Which Mr. Baxter I am certain accounts a portentous Doctrine, as well as M. Daillé: and hath alſo ſaid all that this Lewis condemns in the diſcourſes of our Divines about faith, in this ſhort ſentence; It is all one in my account to believe in Chriſt, and to become a Chriſtian. And yet we hear not one word or ſyllable (ſuch is this man's partiality) of Mr. Baxter's leading the way to Popery. No, by no means; He hath ſomething of the Nonconformist in him; and for that reaſon he ſpares him.

But time was when ſuch fiery ſpirits as L. du Moulin XVreviled Mr. Baxter, juſt as he doth the Divines of our Church. They ſaid he attributed too much to good works; nay, according to Mr. Eyre and Mr. Crandon, the Papiſts give no more to Works than He; who taught the People, alſo they ſaid, to depend too much upon their Guides; and in down-right terms, He was called a Papist. And all, becauſe he left their way of ſpeaking, and endeavoured to make things plainer, and ſtate them more clearly: which is all the fault they can now find with thoſe Perſons, whom L. du Moulin hath belied, and groſly abuſed by his Impoſtures. They may, if they think it worth their while, beſtow a particular Anſwer upon him, and ſhow how he hath miſrepreſented them: But in my poor opinion they had better never trouble themſelves with ſuch a Reviler: whom no body will mind, that will conſider this deſcription which M. Daillé hath given of him. Or it may be ſufficient for any of them to ſay in the Name of the reſt (I beg their pardon, if they think I take too much upon me in directing them what to do) as Mr. Baxter doth to thoſe, who would p. 18have had him made a particular reply to Mr. Crandons Book; God hath given me my hours for better and more uſeful works. And if any object that the ignorance of common people is ſuch; ☞that confidence, and railing, and ſlanders will take with them, as if they were valid Arguments, and therefore have need of as diligent confutation; I anſwer, it is not in my power to cure the ignorance of ſuch people, nor the ſlanderous Tongues or Pens of ſuch Writers. And if I muſt write as long as ſlanderous tongues will make me work, or ignorant men need it, then I ſhall have work enough to do, and my labours be at the command of every man's Vices. If any object farther, that our Divines are bound to vindicate their Reputation, I may Anſwer for them, as Mr. Baxter doth there, (in his Confeſſion of Faith, p. 7, 8.) that God hath ſuffered the Calumniator to play his part ſo groſly, &c. that I think ſuch a tongue is not much capable to diminiſh a man's reputation; nor is it any way needful to vindicate it from ſuch.

XVIYet if you pleaſe take Mr. Baxter's judgment alſo of this man, whereby you may ſee what kind of underſtanding he hath, and how fully I have vindicated their reputation. You may find it in his Preface to the Diſputations about the Sacraments (Printed the ſame Year with M. Daillé's Book forementioned) where he cenſures that Book, in the Preface to which he uſed M. Daillé ſo courſly. A Book, ſays Mr. Baxter, that hath much learning, and more truth than is fairly uſed; the face of it being writhen to frown upon them that own it; and parties wronged, where truth is defended; though, through the unhappineſs of the diſtinctions, oft clouded when it ſeems to be explicated; and through—I know not what, the controverſie p. 19ſeldom truly stated. In ſhort, he ſays, it is an ungrateful task to anſwer a Writing, Whoſe error is a multiplication of PALPABLE UNTRUTHS IN MATTER OF FACT:☜ But he lays no leſs than XX. Conſiderations in his way, where his Conſcience, he tells him, may find them. At the end of which He cries out, (mark it I beſeech you) This is the faithfulneſs of the World! it ſhames and grieves me to ſay, of fiding Divines; and as much almoſt to ſay, of a PUBLICK PROFESSOR OF HISTORY IN OXFORD: For the principal honour of an Historian, is his Veracity, and impartial fidelity; and how much of that his Preface to the Paraeneſis is guilty of, I leave to conſideration, &c.

This is Mr. Baxter's judgment of the underſtanding, XVIIand ſincerity of Lewis du Moulin: who ought to ſubmit unto it, and confeſs himſelf unqualified to be a Writer; For (if he ſpeak his true mind in his late Book, p. 64.) he thinks Mr. Baxter to be one of the ſincereſt perſons in the World, and the moſt diſengaged and free in his judgment. To which, would to God our diſſenting Brethren would be pleaſed to truſt, and to rely upon Mr. Baxter's judgment ſo far, as not to give much credit to the reaſonings or reports of a man, who hath ſuch a flaw in his underſtanding, and ſuch partiality in his affections; as make the one very weak, and the other very falſe. As it will be very eaſie to demonſtrate, if they ſhall ſtill think him ſo conſiderable, as to expect a particular diſcovery of all the falſities, impostures and calumnies, wherewith his late Book abounds, and hath groſly abuſed both the dead and the living. I will now forbear the inſtances, becauſe I had rather employ my time otherwiſe; and p. 20would gladly hope they will ſo ſeriouſly weigh, what opinion Mr. Baxter, and M. Daillé (who was no leſs ſincere, and free, and diſintereſſed in his judgment) have of this troubleſome man's ability and honeſty; as to conſider how little credit is to be given to what he hath written, in his moſt falſe Account of our Advances toward Rome. Where, for example, he affirms in his furious rage and paſſion, (1.) that the Prelates in their proceedings have exceeded the barbarouſneſs of the Heathens in the perſecution of the Chriſtians, p. 27. And (2dly) that there are ſome excellent Proteſtants who ſee as much reaſon to abhor the ways of the Church of England, as thoſe of Rome, p. 28. And, 3dly, (to name no more of his mad, frantick ſayings) that the beſt interpretation can be made of the preſent zeal of the Prelatical party againſt the Papiſts, is, that they are awakened by the love they have to their Benefices; which they hoped the Papiſts being their kind Friends, would have ſuffered them to have kept, but now ſee they meant to have all, p. 46, 47. What is all this but lewd and ignorant, if not malicious railing? It being apparent (to ſpeak one word of the laſt) that many Years before the late Popiſh Plot was diſcovered, the Prelatical party, as he calls them, were not only awake, but honeſtly gave the Nation warning of their danger; and were the only men that did it; for the Non-conformiſts were either then aſleep, or ſo ſilent, that we could hear nothing of their fears of Popery; but they lay ſtill,☞ fondly hugging the Indulgence that was given them. This is known to all thoſe, that have obſerved any thing of the Paſſages of late Years: and may ſatisfie all thoſe, who have any liſt to be rightly informed, how little conſcience this man makes of what he ſays.

p. 21And therefore as they ought not to mind what he XVIIIhath written; ſo it would be well if they would conſider how little good, or rather how much hurt they are like to get by what he intends to write. I mean his Eccleſiaſtical Hiſtory (which he tells us he deſigns) compoſed by a man, who, in Mr. Baxter's opinion, wants the principal quality of an Hiſtorian, veracity and impartial fidelity, of which he ſays he is not much guilty: His error in writing being (when he had to do with him, and then he was publick Profeſſor of Hiſtory at Oxford) a multiplication of palpable untruths in matters of fact. A foul error indeed; which made Mr. Baxter aſhamed, and grieved his heart, as it ought to do all other good men, to think there is no more honeſty, among men that pretend Conſcience: ſo much partiality in ſiding Divines; and ſo little faithfulneſs in a publick Profeſſor of Hiſtory.

O that all thoſe who now greedily entertain his Books, would lay it to heart! and ſee how they ſuffer themſelves to be miſled; and what kind of men they are, who labour might and main, to make the breach wider between us, than really it is. Let them open their eyes and behold, what ſuch violent ſpirits are a doing: diſgracing the beſt men in the Church, and making the World believe they are marching towards Popery; when they are ready, I am confident, to lay down their lives rather than ſubmit to it, or move one ſtep towards it; though they might thereby not only keep all their dignities, but have the addition of all that the Papacy is able to heap upon them. Why are you ſo injurious to ſuch men? who are not angry with you, becauſe you diſſent from them; if you did not withall rail upon them; or love, and cheriſh thoſe that do. This ſhows you would deſtroy them, and p. 22pull our Church in pieces. Men of this ſpirit are not content, meerly not to be of it; but they would have it not to be. Elſe we might all joyn together againſt the Common Enemy; though we cannot in all things agree one with another. But as long as they take this courſe, they become alſo an Enemy, of another ſort: and cannot juſtly blame thoſe of our Church, who, they complain, cry out againſt them and remember them of old things; when they ſhould, in their opinion, only preach againſt the Papiſts. Why do they tempt them to it, by their out-cries againſt the Church; and by pouring forth ſuch ſcurrilous language in their Pamphlets?

For my part, I hope the greateſt part of the Body of Non-conformiſts, do not deſire to deſtroy this Church. But they that rave ſo furiouſly againſt it, give too much ground to men to believe otherways: the reſt not contradicting them, nor endeavouring to bring them to moderation. Which is a work now very ſeaſonable for them (and which they are always calling for from our men) if they would indeed ſecure this Church; and perſwade the members of it, that they deſire not to ſubvert or unſettle it. Let them openly declare, that they look upon this Lewis du Moulin, as no better than M. Daillé and Mr. Baxter have deſcribed him: one, whoſe reports they do not truſt; a vain Writer and malicious, if not mad and diſtracted. Who endeavours to infuſe ungrounded jealouſies into your minds of the Divines of our Church: many of which he would perſwade you have for theſe Hundred Years been moving towards Popery: at leaſt ſince the beginning of the Reign of King James, have been daily making nearer advances to it. And yet, when by ſuch wicked ſuggeſtions, this Church was pulled p. 23down, how few of them were there found, that revolted unto Popery? How can theſe things conſiſt together; that men ſhould be making their advances nearer and nearer to Rome, and not then cloſe with it? Why did not the corrupt party (as he terms it) then follow their inclinations, if they had any that way, when there was ſo great a temptation? All their maintenance being then taken away; and little hope left of ſeeing it reſtored?

This, one would think, ſhould open your eyes, to XIXſee how you have been cheated by evil minded men: And make you more careful, how you involve your ſelves in a new guilt of the ſame kind; by joyning with thoſe among you, who would once more deſtroy this Church, which hath been ſo miraculouſly reſtored: and had not been in ſuch danger, as now it is, if it had not been for the miſerable havock and confuſion, which you made by the laſt War. For which, I doubt, you have not ſhed any tears; nor (to uſe this man's own words, p. 4.) are touched as you ought to be: though he would have us believe (p. 42.) your life is a continual practice of repentance. For then, he that ſays this, would not have had the confidence to affirm, almoſt in the ſame breath, (p. 41.) that they who are diſtinguiſht from us, by the Names of Puritans, Preſbyterians, Independents, Fanaticks, &c. are the beſt Chriſtians, the beſt Proteſtants, the beſt Engliſhmen, the moſt loyal ſubjects, the greateſt pillars, burtreſſes and ſupporters of Monarchy, &c. and that the Party which comes neareſt to the doctrine and practice of the Calviniſts and Puritans, have above all others (mark I beſeech you the audacious vanity of the man) obſerved the command of the Apoſtle to the Romans, Cap. xiii. p. 24Let every ſoul be ſubject to the higher powers. If this be to repent; I know not what it is to juſtifie your ſelves, with the higheſt degree of impudence. Pardon the expreſſion; for I intend it only to ſuch men as Lewis du Moulin; who if he had truly repented, would in ſtead of writing ſuch a Book as this, have made an honeſt acknowledgment in Print, that you are the true cauſe of all our preſent evils. ☞Some of you more remotely; others more immediately. For the late War was raiſed (not in obedience ſure to Romans xiii. 1. Let every ſoul, &c.) the Biſhops pull'd down, the Liturgy exploded by the very beſt of you. And then, the worſer ſort of you plotted the death of the King: upon which followed, the baniſhment of the Royal Family into a ſtrange Land: Where, if one of them changed his Religion; I pray conſider to whom that, and all the miſchievous conſequences of it, ought originally to be imputed.

XXI would proſecute this a little further; if I did not think it better to leave you to follow it your ſelves, and preſs it home, in your own conſciences: which you may do without being angry at any body, but your ſelves. Whereas, ſhould I attempt it, perhaps you would be as much inraged at me, as you were at the Author of the Friendly Debate. Whom you ought to have heartily thankt (though now you will ſcarce forgive him) for his plain dealing; in calling to your mind all that folly and madneſs (to omit other things) into which your People ran, when you had overturn'd the beſt conſtituted Church in the World. You ſhould have all taken ſhame to your ſelves for it; and then you would not have called his bare relating theſe things, a reproachful uſage of you: p. 25Nor would Lewis du Moulin have again blown the ſame coal, which raiſed before ſuch a terrible combuſtion; viz. about the inclination of the Church of England to Popery.

Which is a calumny deviſed meerly to kindle the Peoples wrath againſt us: for if the reaſons he gives for it were worth any thing, they as nearly touch, I have ſhown already, the beſt men among the Nonconformiſts, as any of the Church of England. Mr. Baxter, for inſtance, who in the main point of Faith and Juſtification, is of the ſame mind with thoſe whom this Railer accuſes: as he might have been informed, even from the Friendly Debate; if he had read it for any other end, than to bark at it. Let him read again, p. 83, &c. eſpecially p. 89. of the third part, and he will be convinced, if he be not one of thoſe who have eyes to ſee, and ſee not; that Mr. Baxter hath been as much to blame, as any body; if there be any fault to be found about ſuch matters. And for his clearer conviction I will point him to another paſſage in the Book there quoted, (Diſput. of Juſtification, p. 94.) like to which he will not eaſily find in the men whom he hath expoſed to the Peoples hatred. I have heard, ſays Mr. Baxter, as eminent Divines as moſt I know (ſome yet living) in a publick Meeting ſay, ☜that Biſhop Uſher, and Mr. Gataker affirmed, that the Papists did not fundamentally differ from us, in the point of Juſtification.

By this he may know ſomething of Mr. Baxter's mind, and other eminent Divines of his acquaintance; and therefore either leave his bawling, or in his next Book open his Mouth wider (as there is reaſon) and tell the World, with tears running down his cheeks, that alas! alas! there is a corrupt, rotten party among p. 26the Nonconformists too: who are as bad as thoſe among the Epiſcopal Clergy. For every body knows Mr. Baxter is a leading man, and hath a great many Followers; and there are other eminent Divines alſo of his mind: who muſt all now be proclaimed, by this great and careful Defender of pure Religion, to be in the number of thoſe, who endeavour to bring in Popery, at leaſt a Mungrel one (as he ſpeaks, p. 41.) that comes pretty near to the true Popery.

Nay, ſuch is the fiery nature of his ſpirit, that if his mighty love to Nonconformiſts do not allay it, he will ſcarce oblige Mr. Baxter ſo much, as to injure him with moderation and modeſty (which as the World goes, Mr. B. there tells us, he muſt take for a favour) I mean, acquit him from the charge of groſs Popery. Though I will tell him before-hand, how little he will care for his, or any other mens cenſures of this kind, (and therefore, why ſhould our Divines value them?) for he may read, if he pleaſe, in the next Page theſe memorable words; and I ſuppoſe he is ſtill of the ſame mind. Since I have heard of late times, ☞what it is that goes under the name of Antichriſtianity and Popery, even with many that are able to call themſelves Orthodox, &c. I confeſs I begin to have charitable thoughts of a man that is but freed from the charge of groſs Popery; and if thoſe tongues ſhould free him alſo from the imputation of all the finer Popery, I ſhould begin to ſuſpect that ſomewhat is amiſs. And he may find, if he think good, an anſwer there, in what immediately follows, to all that he ſays about Socinianiſme: which was laid at Mr. Baxter's door, as well as the other.

To this fine paſs had your folly brought things in the late times. And will you never ſee your errors? p. 27or not ingenuouſly acknowledge them? will you ſtill go on to lay load upon the men of the Church of England, and to ſay that they have undone us; when it is ſo apparent, there is nothing you now complain of, but you were the firſt cauſes of it, and have brought it upon your ſelves, and us?

Be not angry, I pray, at this plain Engliſh; but repent, XXIand behave your ſelves ſo, that we may be convinced, you mean not again to imbroil us; and then you ſhall never, by my conſent, hear a word more of theſe matters; nor be troubled with the name of Lewis du Moulin, though he ſhould remain ſtill impenitent. We will let him rail, and vomit up all the gall of bitterneſs that is in his heart; without any contradiction. He ſhall have full liberty to vie with the Devil himſelf in his calumnies; and we will leave him only to anſwer to God for it. As he muſt ſhortly, for this foul-mouth'd ſlander (than which it is hard for Hell to invent one more falſe) that it will appear by a Cloud of Witneſſes fetched from our Engliſh Doctors, &c. that they have got into the Tents of Pelagius and Socinus, made a meer mockery and illufion of the holy Trinity (which Heaven knows, they to a man confeſs and adore) turned into raillery the ſacred Myſteries of the Chriſtian Religion, and do laugh at the imputative righteouſneſs of Jeſus Chriſt, at Juſtification by Faith; and have preached that Heathens may do good works, as meritorious and well pleaſing to God, without the grace of Jeſus Christ, &c. as the Alms and prayers of a devout Cornelius, p. 85. Which are accuſations that have not one word of Truth in them; but were ſuggeſted to him by his own inraged imagination, which most unjust hatred to us (to uſe M. p. 28D.'s words again) hath disturbed; or by his unconſcionable jealouſies, (to ſpeak in Mr. Baxter's phraſe) which will not let him underſtand aright. For I am as ſure there are no ſuch Divines, not one; much leſs a Cloud of Witneſſes to theſe things; as I am that Amyraldus was no Patron of the Jeſuits; M. Daillé no Arminian; Mr. Baxter no Papiſt; and that they are not perſecuted, who are ſuffered to write even ſuch Books as this without any puniſhment.

But I will leave thoſe Divines, as I ſaid, to purge themſelves, if they think fit; or turn him over to the Author of the Friendly Debate: who can, I fancy, if he will attempt it, make this Lewis repent at leaſt of this; that he hath mentioned his Book with ſuch reproach: When it is viſible, in my poor opinion, it is nothing ſo ſharp and ſevere upon the N. C. as M. Daillé is upon their Champion L. du Moulin. And yet (ſuch is their partiality, of which I pray God they may all repent) they never ſpeak of M. Daillé, but as of a holy Man of an excellent temper, who is highly reverenced by all the Party; but generally condemn the other, as a prophane and ſcurrilous Writer, an Enemy of the People of God, and I know not what. O the power of studium cauſae, as M. Daillé calls it, zeal to ſerve the cauſe, and affection to a ſide! I beſeech again the Father of lights to give them a better mind; and us all grace thoroughly to ſearch and try our ways; and to ſee and acknowledge our errors.

XXIIThat's a good Prayer, will ſome perhaps be apt to ſay, who diſlike all the reſt, and we have a wiſh for you, as you have for us; that you would ſee and reform p. 29the preſent error that is among you, in accuſing us of intending to deſtroy the Government. Is not that as great an out-cry every where, as this of du Moulin's? I anſwer ſincerely; there are many, I believe, very jealous of you, and declare it freely: But their ſuſpicions are raiſed by ſuch kind of writings as his; which clearly demonſtrate, they think, that the Diſſenters, at leaſt ſuch as He, intend to ſtir up the hatred of the People againſt the Men of our Church, as much as againſt the Papiſts, if not more: (For He mentions the Lord Caſtlemain, p. 26. with far more reſpect, than he doth our Divines) the conſequence of which can be nothing elſe, than an indeavour to pull us in pieces.

But for my part, as I ſaid before, I am willing to hope the main body of N. C. are not ſo diſpoſed: though there be factious ſpirits among them (too many) that would thruſt them forward to our, and their own deſtruction. They underſtand better, and are better inclined, I hope, than to pull down a well ſetled Government; when, it is apparent, as I have noted above, they can ſet up none in the room of it: And the beſt Demonſtration they can give of this, will be to diſown ſuch Writers as L. du Moulin, by ſome publick Declaration: and therein aſſure us, that they mean not to diſturb the Church of England, as it is eſtabliſhed; but will heartily joyn with us, againſt the Papiſts, to uphold and maintain it: deſiring only to have their own juſt liberty under that Government; which they will highly deſerve, when they have contributed to its ſupport.

As for the project of Lewis du Moulin, it is as vain as himſelf; for were the Ceremonies (which he p. 30moſt unconſcionably reviles as Popiſh) removed out of the way, it would not make up the breach: but the main body of Non-conformiſts would ſtill remain divided from us; becauſe they will not admit of a preſcribed form of Prayer. Nay, He himſelf, I have too much reaſon to believe, would not be ſatisfied, unleſs the Articles of the Church of England be expounded to the ſenſe of Mr. Calvin: which will never down with very great numbers of the Diſſenters, no more than with them among us, againſt whom he hath ſpit out all this venome.

But I muſt not inlarge upon this ſubject, having other buſineſs that expects me; now that the Twelve days are expiring. In the midſt of which, I told you, his Book firſt coming to my hand, I imployed the remainder of them, as you ſee, in giving this ſhort account of it, and of him. Who may thereby be convinced, that we are not ſo ill taught, as to ſpend our time in the Play-houſe, or with a Pack of Cards: (which he would have you believe is the common divertiſement of our Miniſters, p. 36.) though I think that had been far more innocent, than to be writing ſuch Books as his. For therein I ſhould, at the worſt, only have done a little harm to my ſelf: whereas his buſineſs is to abuſe the Nation with falſe reports; nay to poiſon it with deſtructive opinions; and t… ſlander thoſe Divines, as men that ſatisfie themſelves with the profeſſion of a ſuperficial piety, (p. 35.) who are moſt laborious in their ſtudies; devoutly attend the Divine Service; and make it their buſineſs by Word and Writing to do good to Men.

Jan. 6. 1679.

THE END.

End of the text · Jean Daille, A Lively Picture of Du Moulin (1680)