ROTE STAN T\S !<'R()M TRANCE 
 
 IN THEIR ENGLISH HOME 
 
FROM THE LIBRARY OF 
 REV. LOUIS FITZGERALD BENSON. D. D. 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 Section /^<^5f 
 
PROTESTANTS FROM FRANCE 
 IN THEIR ENGLISH HOME. 
 
LONDON 
 PRINTED BY GILBERT AND RIVINGTON, 
 ST. JOHN'S SQUARE. 
 
Entrance to the French Church in the crypt of Canterbury Cathedrah 
 
 Frontispiece. 
 
PROTESTANTS FR 
 
 IN THEIR 
 
 ENGLISH HOME. 
 
 ^\/^ BY 
 
 S. W. KERSHAW, F.S.A. 
 
 ' ' They maintained their faith in the noble way of persecution, and 
 served God in the fire, whereas we honour Him in the sunshine. " 
 
 Sir Thomas Browne. 
 
 WITH ILLUSTRATIONS. 
 
 EontJon : 
 SAMPSON LOW, MARSTON, SEARLE, & RIVINGTON 
 
 CROWN BUILDINGS, i88. FLEET STREET. 
 1885. 
 
 \_All rights rese^yjed.] 
 
PREFACE 
 
 The advent and settlement of the Refugees has 
 always formed a part of history ; of those who 
 escaped from the dire persecutions in France, 
 much has been written, and yet the subject is 
 not exhausted. 
 
 It is the object of this work to chronicle the 
 lives and progress of the fugitives in England, 
 the efforts which aided and the influences that 
 guided their course, especially in relation to the 
 English Church. 
 
 To illustrate this connection, has been the 
 leading theme of these pages, intended both for 
 the student and general reader. The industries 
 and results of their settlements have been so 
 
vi Preface. 
 
 ably treated by Agnew, Smiles, Weiss, and 
 other writers, that repetition on this ground 
 would be superfluous. The thread of history is 
 maintained in various ways ; in the actions and 
 correspondence of famous men, combined with 
 an influential policy, I have endeavoured to 
 trace the annals of a people, who nobly sacrificed 
 all for conscience' sake. 
 
 To gather together new facts, to arrive at 
 fresh evidence, is the duty of every worker in the 
 field of research, and to this end, valuable 
 letters and extracts now appear for the first 
 time. 
 
 An eminent scholar has remarked, ''There is 
 need of little books on great subjects." If 
 this contribution should form a link in the 
 chain of Protestant history, it will have fulfilled 
 its aim by telling the story of the Refugees '' in 
 their English home." 
 
 As popular interest is widely recalled by the 
 Two Hundredth Anniversary of the Revocation 
 
Preface. vll 
 
 of the Edict of Nantes, October^ 1685, so it is 
 trusted that this volume may serve as a fitting 
 tribute to the interesting Commemoration in 
 England and other countries. 
 
 My best acknowledgments are due to 
 Messrs. Marcus Ward and Co. for their per- 
 mission to use the portrait of Coligny, inserted 
 from the life of the Admiral by Walter Besant, 
 M.A., to whom, also, I am kindly indebted. 
 
 22nd October, 1885. 
 
CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 The first settlements — French and Walloons — Learned 
 men in England — Their friendships — Warham, 
 Cranmer, Bucer, Farel, and others — Aid of the 
 English Church and the Universities — Foreign 
 Churches in London — John a Lasco — The Book 
 of Common Prayer in French — Glastonbury — 
 Edward VI. and the reformed religion — Calvin 
 — The Protector Somerset — The Marian perse- 
 cution and exiles i 
 
 CHAPTER IL 
 
 The refugees under Queen Elizabeth — Bishops of 
 London and their aid — Grindal and Parker — 
 Walloons and French at Norwich — Admiral 
 Coligny and his brother Odet — Their character 
 and influence — Opinions of Dr. Bersier — The St. 
 Bartholomew and its results— The Queen's safety 
 
 a 
 
Contents. 
 
 PAGE 
 
 — Canterbury Cathedral and its crypt church — 
 Archbishops Parker, Grindal, Whitgift, Bancroft, 
 and Abbot — The reception of the strangers — 
 Religious controversies — Refugee Church under 
 James 1 21 
 
 CHAPTER III. 
 
 Foreign Protestants under Charles I. — Archbishop 
 Laud and his measures — The Civil War — The 
 Puritans — Commonwealth — Cromwell — The Re- 
 storation — Charles II. — James II. — Revocation 
 of the "Edict of Nantes" — Its effects in England 
 and France — Louis XIV. — William III. and his 
 aid to the refugees — Bishops Compton and Bur- 
 net — Archbishops Bancroft and Tillotson — Bishop 
 Lloyd — Marquis Ruvigny — Queen Anne and her 
 assistance — Archbishops Tenison,Wake, Herring, 
 and Seeker — Their encouragement of the exiles — 
 Correspondence with foreign Powers in their be- 
 half — Antoine Court — Close of the persecutions 39 
 
 CHAPTER IV. 
 
 French churches in London — Their history — Rise and 
 fall — Threadneedle Street Church — Its ministers 
 — The Savoy and its foreign services — Historical 
 memories — Ministers — Somerset House Chapel 
 — Durham House — The increase of churches in 
 1685 — Spitalfields — Soho — The smaller churches 
 — Dissension between the " Conformist " and 
 
Contents, 
 
 XI 
 
 PAGE 
 
 Other communities— Royal Bounty Fund and its 
 history — Distinguislied refugees in church annals 
 — Allix — Casaubon — Colomiez — Jortin — Ro- 
 maine — Famous names in Ireland . . .74 
 
 CHAPTER V. 
 
 Suburban congregations — Provincial churches — Rye, 
 Dover, Sandwich, Maidstone, Faversham, South- 
 ampton, the Channel Isles — Religious differences 
 — The West of England — East Anglia — Canter- 
 bury and the crypt church — Archbishop Tait's en- 
 couragement of — Present condition — Historical 
 and refugee names round Canterbury — Its ancient 
 aspect and memories 103 
 
 CHAPTER VI. 
 
 Refugee documents and archives — Registers of the 
 churches — Somerset House, Record Office, and 
 other libraries — The State Papers — Private and 
 provincial collections — Inscriptions — Archives 
 in Ireland — Printed books — Correspondence — 
 Official and private — The " Savile Letters " and 
 Lord Halifax — Publications of learned societies 
 — Acts of the Synods— Study of the past . .137 
 
 CHAPTER VII. 
 
 Present state of French Protestantism — Influence of 
 the English Church abroad — The Coligny Monu- 
 
xll Contents. 
 
 PAGE 
 
 ment — Dr. Bersier and churches in Paris — 
 Foreign societies and their work — America and 
 her co-operation — Churches still remaining — 
 French Protestant Hospital — Archbishop Tait and 
 his influence — Huguenot Society of London — 
 Publications on refugee history — Bi-centenary of 
 the " Revocation of the Edict of Nantes " — Con- 
 clusion . . • 151 
 
 LIST OF ILLUSTRATIONS. 
 
 Entrance to the French Church in Crypt of Canter- 
 bury Cathedral .... To face title-page 
 
 Portrait of x\dmiral Coligny .... To face 31 
 
 Medal Commemorative of the Revocation of the 
 
 Edict of Nantes 73 
 
 Page from the Psalms, after Clement Marot . To face 145 
 
PROTESTANTS FROM FRANCE 
 IN THEIR ENGLISH HOME. 
 
 CHAPTER I. 
 
 The first settlements — French and Walloons— Learned men 
 in England — Their friendships — Warham, Cranmer, 
 Bucer, Farel, and others — Aid of the English Church 
 and the Universities — Foreign Churches in London 
 — John a Lasco- — The Book of Common Prayer in 
 French — Glastonbury — Edward VL and the reformed 
 religion — Calvin — The Protector Somerset — The 
 Marian persecution and exiles. 
 
 '' Strangers " Is the word often applied to 
 those who, flying to England for religion's sake 
 from the Low Countries and France, have found 
 in our land, a safe asylum from persecution and 
 distress. Their church is frequently alluded to 
 in early writings and documents, and even the 
 simple inscription, '' A stranger," on marble 
 
 B 
 
2 Protestants from France 
 
 tablet, or parish register, records the annals of 
 many an illustrious refugee. The word is now 
 no longer applicable to the exiled bands whose 
 descendants have, in many cases, become one 
 with the tenets of the Church of England. 
 Time, with its relentless power, has bridged 
 over the distinctions which once separated us 
 from those differing on religious grounds. The 
 common struggle for livelihood, for fame or 
 wealth, has united us with the '' strangers," in 
 whom we may have found some of our best 
 friends. 
 
 The sixteenth century can be said to have 
 caused an awakening in Europe, whether in 
 religion, letters, art, or science. The invention 
 of printing in the previous age — the arrival of 
 learned exiles — their sojourn both in London 
 and at our Universities — all had its influence 
 in forming those events which made England a 
 congenial home for the foreign Protestants. 
 The increase of the Scriptures, their printing 
 at Antwerp and other places abroad, the French 
 and Flemish versions for the Walloon provinces, 
 — such circumstances tended to familiarize and 
 prepare for the reception of those truths which 
 were the precursors of the Reformation. The 
 
/;/ tJicir Enolish Home, 
 
 V5 
 
 Bible began to be read and studied, and some 
 of the leading French reformers advanced its 
 circulation. Of them, Jacques Lefevre, of 
 Etaples, in Picardy, who translated the four 
 Gospels into French in 1523, and his follower, 
 William Farel, stand out in bold relief. 
 
 Persecution followed them severely, Farel fled 
 into Switzerland, while the Bibles and Testa- 
 ments were openly burnt. The truth, however, 
 could not be extinguished, and of this the 
 simple and touching story of '' Palissy the 
 potter" affords the greatest proof. 
 
 Perhaps few of us associate with the enamelled 
 Palissy w^are, the life and trials of that Huguenot 
 artist who, in his greatest distress, made the 
 Bible his consolation. Though his talents 
 brought him into the service of the Catholic 
 nobles, he would not abjure his faith; and it is 
 sad to record, that at the age of seventy-eight, 
 he was arrested and imprisoned in the Bastile, 
 and there died, an example of heroic courage 
 and faith in the Scriptures, 
 
 Of almost equal interest is an incident of the 
 preservation of a Bible, which afterwards came 
 into the possession of the family of the Fabers, 
 of literary note. 
 
 B 2 
 
4 Protestants from France 
 
 " This Bible once belonged to M. de Dibon, 
 a Huguenot gentleman who was arrested after 
 the Revocation of the Edict of Nantes (1685); 
 time only was spared to bury the book 
 within a chest in his garden, while Monsieur 
 de Dibon was carried off to prison. He 
 managed to escape, but ere he quitted his 
 native France for ever, determined to re- 
 visit his estate to recover his Bible ; this he 
 did, and with it in his hand, an impoverished- 
 exile, reached England in the reign of William 
 HI.!" 
 
 The printing of the Scriptures was followed 
 by other works, and the middle of the sixteenth 
 century witnessed many important events as to 
 the increase of religion. For awhile, we must 
 go back to France, to see how the beginning of 
 the Reformation took root there, and how the 
 pioneers of that change found sympathy in 
 England, whither their descendants fled in suc- 
 ceeding periods. 
 
 In the snow-crowned mountains of Dauphiny, 
 in the High Alps, at Gap, was born William 
 Farel, one of the famous theologians who was 
 afterwards destined to throw great influence on 
 the reformation abroad, and to be its leader in 
 
'ii their Eno-lish Home. 
 
 ^ 
 
 France and Switzerland. Even before that time 
 appeared, as we have seen, Lefevre d'Etaples, 
 the patriarch of the reformed doctrine, one of 
 whose first disciples w^as Farel : in Geneva, 
 where his memory is rightly cherished, he much 
 advanced the growing religion. The arrival of 
 learned foreigners in England and at our Univer- 
 sities was due, in some degree, to the patronage 
 and kindness shown them by our noted divines 
 and statesmen. 
 
 Archbishop Warham's prominence in this 
 respect is proverbial, and among his frequent 
 guests at historic Lambeth, was Erasmus, who 
 used to come down by water, from his friend's 
 (Sir Thomas More's) house at Chelsea. Dr. 
 Jortin ^ relates that Erasmus speaks of the Arch- 
 bishop as a '' learned and worthy man, and loves 
 me as though he were my father or brother." 
 The Primate encouraged and helped him when 
 he prepared his Greek Testament and also his 
 Latin translation for press. 
 
 It was a saying of Erasmus, '' If you would 
 
 drink deeply of the well-springs of wisdom 
 
 apply to Greek. Read Plato ; he wrote on 
 
 marble with a diamond ; but, above all, read the 
 
 ^ "Life of Erasmus/' by J. Jortin. 1751-54. 
 
6 Protestants from France 
 
 New Testament, 'tis the key to the kingdom of 
 heaven." 
 
 Of Erasmus' visits to the Archbishop, he 
 says : *' What genius ! what erudition ! what 
 kindness and modesty ! From Warham who 
 ever departed in sorrow?" ''But there is a 
 dark side to the highest character, and we can- 
 not but regret that the cruel persecutions which 
 followed the earlier converts to the reformed 
 doctrine were carried on by Warham with a 
 severity which stands in singular contrast to the 
 gentler features of his life." ^ 
 
 Erasmus, by his residence in Cambridge, had 
 done much to encourage the revival of learning 
 in England, and this, to an extent, influenced 
 the growth of the Reformation. 
 
 In a letter of his to Margaret of Navarre, who 
 had gone to Spain to visit her captive brother, 
 we find Erasmus recommending to her notice 
 John a Lasco, who was afterguards to play so 
 leading a part with the refugees in London. 
 
 In Archbishop Cranmer (Warham's successor), 
 history chronicles much relating to our subject. 
 The foundation of the '' strangers' " church in 
 
 ^ " Diocesan History of Canterbury," by the Rev. R. C. 
 Jenkins, M.A., Hon. Canon of Canterbury. 
 
111 
 
 theii' English Home, 
 
 "cb 
 
 London and Canterbury took place during his 
 primacy. " London was the great centre of 
 intercourse with the Continent, and along with 
 the other wares imported from the Low Countries, 
 there were clandestinely introduced many of the 
 chief writings of the German and Swiss re- 
 formers." Many a tradition of old London is 
 rife with the memories of some of the foreign 
 scholars and divines who sought friendly con- 
 verse with our own. John Colet, Dean of St. 
 Paul's, Roger Ascham, Tremellius, would meet 
 John a Lasco, Peter Martyr, Bucer, and several 
 of like fame. 
 
 The two latter had theological appointments, 
 Bucer being at Cambridge, and Peter Martyr 
 at Oxford. 
 
 Bucer dedicated some of his works to Arch- 
 bishop Cranmer, under whose hospitable roof 
 at Lambeth Palace were assembled Fagius, 
 Tremellius, and Peter Alexander (a French 
 refugee from Aries), who resided with the 
 Primate. It was not foreseen how this libera- 
 lity, on the Archbishop's part, to welcome the 
 strangers, tended to produce those controversies 
 which were inseparable from the spirit of the age. 
 
 Bucer, delighted with the novelty and com- 
 
8 Protestants from France 
 
 fort of Cambridge, declared '' no college on the 
 continent could compare to our Universities." 
 In his brief professorship, and in the stormy 
 theological contests he there encountered, 
 Bucer's life was short, but eventful, and in his 
 honoured tomb, in St. Mary's church, old 
 animosities seem to have been forgotten, in 
 the respect paid his memory at the last. 
 
 A letter, fully corroborating this feeling, was 
 written by Sir John Cheke to Dr. Parker (Dean 
 of Lincoln, afterwards Primate), on the death 
 of Bucer, which spoke of his '* deepness of 
 knowledge, his earnestness in religion, his 
 fatherliness in life." 
 
 In 1548, Archbishop Cranmer wrote to John 
 a Lasco and Bucer, inviting them to England, 
 and we find Utenhovius, the assistant of John a 
 Lasco, writing from Canterbury to the Primate 
 about this time '' that they had sermons and 
 godly meetings within their walls." Their 
 minister was Francois La Riviere, who after- 
 wards held a similar position at the French and 
 Walloon Church in London. 
 
 This would seem to indicate some sort of 
 congregation at Canterbury, and in another two 
 years, 1550, we can speak of its foundation and 
 
ill their English Home, 9 
 
 of the countenance afforded it by Royalty, and 
 subsequently of the patronage gracefully ex- 
 tended to it, by many among our Archbishops. 
 
 It must not be supposed that although 
 Cranmer corresponded with, and encouraged 
 Protestants to England, he was free from 
 doctrines with which many of them greatly 
 differed. The phases of theological controversy 
 only come within the limits of this subject, as 
 an incidental illustration of refugee history, and 
 their full scope must be sought in larger works. 
 
 It may be stated that what is known as 
 " Cranmer's Catechism," in which the Primate's 
 orthodoxy on the sacraments was doubted, was 
 the point of attack by many foreign divines, 
 and that in reply to the allegations therein, the 
 Archbishop consulted John a Lasco and Peter 
 Martyr. 
 
 The year 1550, however, dates the establish- 
 ment of a congregation in London, presided over 
 by John a Lasco, and the charter of Edward VI. 
 granting St. Austin's Church, the disused convent 
 of the Augustinian Friars, to the strangers, on 
 24th of July in that year. 
 
 We have now arrived at defined ground in 
 the annals of this subject, and shall be able to 
 
lO Protestants from France 
 
 sketch Its progress, and a corresponding activity 
 in churches afterwards estabhshed In the pro- 
 vinces. 
 
 Stow, In his '' Survey of London," after de- 
 scribing St. Anthony's Hospital In Threadneedle 
 Street, which was dissolved at the Reformation, 
 and Its revenues annexed to St. George's Chapel, 
 Windsor, says, " The houses with others be 
 letten out for rent, and the church is a preaching- 
 place for the French nation." 
 
 A ^' superintendent," John a Lasco, and four 
 '' ministers," were appointed by letters patent 
 to have the general oversight of the foreign 
 churches. We learn Bishop Ridley was 
 opposed to the scheme, but that Cranmer 
 favoured It. The noted work, by John a Lasco, 
 was now translated into French, '' Toute la 
 forme et maniere du ministere ecclesiastlque 
 en I'Eglise des estrangers a Londres, 1556," and 
 adopted as the standard code for the foreign 
 congregations. Their services became a duly 
 recognized Institution ; but It is difficult, at this 
 early date, to identify the ministers of their 
 first church. 
 
 In the pages of the diarists and writers of the 
 time, references are made to some congregations. 
 
in their English Home, 1 1 
 
 <b 
 
 and In Henry Mackyn's diary (Mackyn being a 
 London citizen) occurs the following : — 
 
 24 June, 1557. — " Goodly service kept at the 
 Frere Austens by the merchandes strangers as 
 has bene sent." 
 
 In 1559 we read, ''The 7 day of Octobre 
 dyd pryche within the [Queen's] Chapell at 
 Whyt-hall, parson Veron the French-[man]." 
 
 Richard Vauville, sometimes called Richard 
 Francois, succeeded La Riviere in the Walloon 
 church, and Beza's testimony of the former is 
 not without comment: ''II est mort, ministre 
 de I'egllse Francoise de Frankfort apres la 
 dissipation de celle en Angleterre ou 11 avalt 
 long tems servi tres heureusement." 
 
 The allusion to Frankfort w^as on the flight 
 of the exiles In Queen Mary's reign, many of 
 whom escaped to that city. Pierre Alexandre, 
 in 1 56 1, w^as befriended by Cranmer, and was 
 one of the early ministers of their church ; to 
 him succeeded, Jean Cousin. Nicholas de 
 Saules, another pastor, Is said to have attended, 
 at Admiral Coligny's request, the famous 
 ''Colloquy" at Poissy, made memorable in 
 the after struggles of Protestantism, and the 
 precursor of the " St. Bartholomew." 
 
12 Protestants from France 
 
 The fuller account of this church and its 
 ministers will be found in Chapter IV. 
 
 As a landmark of refugee history, the printing 
 of the Common Prayer in French,^ for which 
 a patent was granted in 1552, forms a most 
 decided advance. Sir William Cecil, Dr. 
 Goodrich (Bishop of Ely), and the Lord Chan- 
 cellor, equally with the Protector Somerset, 
 advocated and supported this movement with 
 Edward VI. 
 
 The translation was made by one Francoys 
 Philippe, and the success of the undertaking 
 was due to John a Lasco and Archbishop 
 Cranmer, and is memorable in every way. 
 
 Permission was given for a French Pro- 
 testant to set up a press, and Thomas Gaultier, 
 the printer of the Prayer-book, had that pri- 
 vilege. 
 
 The early history, both of the Dutch church in 
 Austin Friars and that of the French and Walloon 
 Church in Threadneedle Street, is in these times, 
 much intermixed and difficult to trace in due 
 sequence. We read that in 1552, owing to 
 
 3 " Le Livre des Prieres communes, de radministration 
 des Sacramens et autres ceremonies en I'Eglise d'Angleterre. 
 
 T r - -^ " 
 
til 
 
 their English Home. 1 3 
 
 some of John a Lasco's congregation not 
 resorting to their parish churches, they were 
 threatened with imprisonment, and that a Lasco 
 appealed to the king, that they might have a 
 royal warrant not to be disturbed in the exercise 
 of their worship. 
 
 One of the eminent men at this time was 
 Rudolf Cavalier, who assisted Tremellius in 
 teaching Hebrew at Cambridge. For his 
 gratuitous lectures in that University, he was 
 made a free denizen, and afterwards a Prebend 
 of Canterbury Cathedral. 
 
 We now hear of the refugee settlement at 
 Glastonbury, of itself an important and memor- 
 able event, revealing as it did, the great care 
 that the Protector Somerset took to support 
 the cause of the exiles, by planting the weaving 
 trade in that town, where he had acquired 
 estates. Sir William Cecil and Cranmer 
 were also interested in the establishment of 
 this church, and by their means one Pollanus 
 was appointed '' superintendent." The death 
 of the Duke of Somerset very much disturbed 
 the work of the exiles ; their employment 
 was well-nigh gone, and in their distress they 
 applied to the government for assistance. 
 
14 Protestants from Frmice 
 
 That being granted, their occupations were 
 resumed, and in this matter, Pollanus had taken 
 great trouble. On the decease, however, of 
 Edward VI. the congregation was dispersed, 
 and many fled to Frankfort. 
 
 The settlement had consisted both of Wal- 
 loons and French, and their liturgy was framed 
 on the lines of that at Strasbourg, where 
 Valerand Poulain, or Pollandus, had been pastor 
 before coming to Glastonbury. The founda- 
 tion of this church appears to show clearly the 
 relations of our policy with foreign communities, 
 and perhaps more than all, a certain sympathy 
 between Cranmer and the Protector Somerset 
 on religious matters. Their service contained 
 passages which are to this day used by the 
 French Protestants, so that in many respects, a 
 unique and historical interest gathers round this 
 '* strangers' " church. 
 
 We now turn, for a time, from England to the 
 Continent, as it is impossible not to include the 
 efforts of the Reformers abroad, some of whom 
 much influenced the work which was progressing 
 at home. 
 
 Calvin, born at Noyon in 1509, claims our 
 notice, while Beza adds to the group of learned 
 
in their English Home. 1 5 
 
 divines. The last-named took a prominent part 
 in the famous colloquy at Poissy in 1 56 1 , between 
 the Roman Catholic church and the Huguenots, 
 of whom he was the representative spokesman. 
 
 Calvin's influence was, perhaps of all the 
 rest, most felt in England, and the controversies 
 which occurred with other leading^ men at 
 Strasbourg and Frankfort caused, though In an 
 incipient way, the first appearance of English 
 Puritanism. The long disputations betw^een 
 Calvin and his opponents do not come within 
 the limits of this work, and can be studied In 
 the pages of Hardwick's '' Church History,'' 
 and other standard books. It maybe said that 
 on Beza the mantle of Calvin descended, and 
 that he w^as very much associated with the 
 struggles of the Huguenots in France, and with 
 the action of the English bishops. 
 
 Of Calvin's Intercourse and correspondence 
 with England, most Interesting letters'* remain, 
 which have been printed from the MSS. pre- 
 served in the archives at Geneva. 
 
 With Edward VI. and Archbishop Cranmer, 
 Calvin kept up much communication, and the 
 
 * " Letters of John Calvin," edited by Dr. Jules 
 Bonnet ; 2 vols. 1855. 
 
1 6 Protestants from France 
 
 direct tenour of his views that the closer 
 union of the reformed churches would be 
 effected by the assembling of general synods, 
 was fully shared in by the Primate. Calvin 
 writes to Cranmer that ''nothing is more power- 
 ful to unite the churches of God than the pure 
 teaching of the Gospel, and harmony of faith. 
 For this cause I desire that pious and learned 
 men should meet together on the principal 
 points of doctrine." 
 
 Calvin proposed to the Protector Somerset, 
 in 1548, a plan for the complete reformation of 
 the English Church, and although much differ- 
 ence w^as expressed at his doctrines, yet their 
 influence was wide and important. The French 
 Church in London had, in its early days, been 
 troubled with theological disputes, and Calvin's 
 intervention was sought. 
 
 Geneva, where the reformer long lived, re- 
 tains ofrateful memories of his benefactions. In 
 truth, he laid the foundation of much of her 
 theological fame, or, as ably described by the 
 late J. R. Green, the historian, ''that his in- 
 fluence made Geneva from 1541 the centre of 
 the Protestant world." 
 
 On the death of Edward, Calvin wrote a 
 
/;/ tJicir English Home. 1 7 
 
 letter of great regret, and in the lifetime of that 
 monarch much correspondence passed between 
 the throne of England and the reformer. 
 
 To Calvin, the King addressed these me- 
 morable words : — '' It is a great thing to be a 
 king, and especially of such a country ; and 
 yet I doubt not, that you regard it as above all 
 comparison greater, to be a Christian." 
 
 The reign of Edward, though short, was 
 naturally much in unison with Protestant sympa- 
 thies, which had been aroused by Roger Ascham, 
 Dr. Coxe, and others, who had early taught the 
 reformed doctrines and truth to their Royal 
 master. 
 
 In 1553, Calvin and Cranmer used their in- 
 fluence with the French king, to liberate one 
 of his subjects imprisoned for the Gospel's 
 sake. 
 
 As time progressed, the central figure, how- 
 ever, was Archbishop Cranmer, who, as we have 
 seen, invited foreigners to London for a general 
 conference on the union of Protestant Churches. 
 To Edward, at the beginning of his reign, the 
 *' strangers " appealed upon this projected 
 scheme, which was not greatly encouraged. 
 
 The loss of the king, and previously that of the 
 
 C 
 
1 8 Protestants from France 
 
 Protector Somerset, extinguished all hopes of 
 any further progress in the refugee cause, and 
 the accession of Queen Mary witnessed a com- 
 plete overthrow of the previous efforts to 
 strengthen or consolidate the foreign Protestant 
 faith in England. 
 
 John a Lasco had leave to embark for the 
 Low Countries, and finally settled at Frankfort, 
 where a congregation had been founded. It is 
 touching to record that when Cranmer was 
 ordered by Queen Mary to keep his house at 
 Lambeth (which, alas ! he soon exchanged for 
 the Tower), many of those whom he had be- 
 friended came and consoled him, and among 
 them Peter Martyr, his former guest. 
 
 A royal inquisition ordered the foreigners who 
 had settled in London to leave England. ''That 
 city," says the late J. R. Green, ''retained 
 much of its Protestant sympathy, but over the 
 rest of the country the tide of reaction swept 
 without a check." " Each step in the Queen's 
 persecution had been marked by a fresh flight 
 of preachers, merchants, and gentry across the 
 seas." 
 
 Amonof the exiles we find some who became 
 bishops and statesmen in the succeeding reign. 
 
 I 
 
171 their English Home, 1 9 
 
 Sir Francis Knollys was at Frankfort, and 
 Bishops Home, Parkhurst, Aylmer, Jewel, and 
 Cox sought refuge in distant lands. 
 
 Even a Roman Catholic writer gave his 
 thoughts on the atrocities of the Marian 
 persecution. 
 
 '' At times, indeed, a momentary suspension 
 of cruelty seemed to indicate the presence of 
 a milder spirit. But the illusion was quickly 
 dissipated, new commissions were issued, new 
 barbarities were enacted, and a monument of 
 infamy was erected, which even at the distance 
 of three centuries cannot be regarded without 
 horror."^ 
 
 From the flight and persecution of the re- 
 fugees, in these direful times, it is well to 
 remember that the Reformation had beguji, and 
 was only undergoing that transient decay from 
 which it was to emerge in brighter power, and 
 to show enduring results, sadly purchased, 
 however, by the sacrifice of those whose suffer- 
 ings have ennobled the history of all time. 
 
 '* In that strange century," says Dr. Bersier, 
 " in which exalted mysticism was often found 
 
 ^ Dodd, " Church History of England," vol. ii. 
 C 2 
 
20 Protestants from France 
 
 allied with the usual degradation of the paganism 
 of the Renaissance, this beautiful plant of the 
 Reformation grew up, producing as its flowers 
 the Protestant family home, and men and women 
 of so grand and true a type that they make the 
 name of Huguenot for ever fragrant in the field 
 of history." ^ 
 
 6 " Earlier Life of Coligny," by Eugene Bersier, D.D. 
 
in their English Home. 2 1 
 
 CHAPTER II. 
 
 The refugees under Queen Elizabeth — Bishops of London 
 and their aid — Grindal and Parker — Walloons and 
 French at Norwich — Admiral Coligny and his brother 
 Odet — Their character and influence — Opinions of Dr. 
 Bersier — The St. Bartholomew and its results — The 
 Queen's safety — Canterbury Cathedral and its crypt 
 church — Archbishops Parker, Grindal, Whitgift, Ban- 
 croft, and Abbot — Their reception of the strangers — 
 Religious controversies — Refugee church under James I. 
 
 A VERY important page of refugee history now 
 opens before us. 
 
 The reign of Elizabeth comprises some of the 
 most eventful stages of progress, though reached 
 through much warfare and controversy. During 
 this period occurred the St. Bartholomew and 
 its consequences on the foreign settlements 
 in England — the life and death of the hero 
 of that massacre, Admiral Coligny, and the 
 strengthening of the Reformation in England 
 
2 2 Protestants from France 
 
 by the influences of the Huguenot faith in 
 our land. 
 
 " The trading-classes of the town," says 
 Green, in his '' History of the English people," 
 '' had been the first to embrace the doctrines 
 of the Reformation ; but their Protestantism 
 became a passion as the refugees of the con- 
 tinent brought to shop and market their tale of 
 outrage and blood." 
 
 The features with which we are mostly con- 
 cerned, reveal the encouragement given to the 
 refugee worship and their churches, through 
 the instrumentality of the Primates Parker, 
 Grindal, Whitgift, and the Bishops of London. 
 The foreign policy of Elizabeth is clearly shown 
 by the aid she afforded to French Protestants 
 in their internal wars, receiving, in return, that 
 help in her kingdom by which it was partly 
 secured from the factions of the Romanists. 
 
 '' The Reformation was fighting for Elizabeth 
 on the one side of the sea as the other." 
 
 Her reign witnessed the reunion of the 
 Huguenot church in London, which, under the 
 rule of Queen Mary, had been dispersed, and 
 almost annihilated. 
 
 At the end of the sixteenth century we hear 
 
in their English Home. 23 
 
 of more congregations, while those already 
 existing, especially at Norwich and Canterbury, 
 were encouraged and increased. 
 
 It is well known that Elizabeth proceeded 
 with great caution in her gradual development 
 of the Protestant religion, and that the historical 
 site of Paul's Cross often witnessed her presence 
 to hear the discourses of noted men. In 1559, 
 a year after her accession, Strype's " Annals 
 of the Reformation " record, that " Mr. Veron, 
 a Frenchman by birth, a learned Protestant and 
 pastor of St. Martin's, Ludgate, preached at 
 Paul's Cross before the Mayor and aldermen. 
 After the sermon they sang, all in common, a 
 psalm in metre, the custom being brought from 
 abroad by the exiles." 
 
 Matthew Parker, Archbishop of Canterbury, 
 and Edmund Grindal, Bishop of London, are 
 two pioneers of refugee history for the next 
 tw^enty years. 
 
 In Parker, the valued chaplain to her mother, 
 Queen Ann Boleyn, EHzabeth '' found an agent 
 in the re-organization of the church, whose 
 patience and moderation were akin toherown."^ 
 
 In the beginning of the Primate's career, great 
 1 Green's " History of the English People." 
 
24 Protestants from France 
 
 difficulties beset his work. Dean Hook, in his 
 '^ Lives of the Archbishops," remarks that'' Pro- 
 testantism was degenerating into Puritanism, 
 and he perceived that even the men with whom he 
 would have to act could not be depended upon." 
 
 Many exiles had returned from abroad, in- 
 fluenced by their foreign sojourn, and it was 
 the wise policy of the Archbishop, jointly with 
 Cecil (Lord Burleigh), to conciliate them. A 
 certain catholicity of thought pervaded the Pri- 
 mate, as we perceive, in a letter from him to that 
 statesman, regarding the conference at Poissy 
 between Roman CathoHcs and Protestants. 
 
 ''If we all were as careful to help the re- 
 edifying of so great a Church as France is 
 to Christ again, beside the commodity which 
 should redound to that realm, it could not but turn 
 to our quiet at home, to have more friends in 
 conjunction of religion."^ 
 
 Our interest seems often diverted from 
 Grindal, as Bishop of London, to Archbishop 
 Parker, between whom genial friendship had 
 lonpf existed. Both of these men had much 
 to do with the refugees, and a recommendation 
 
 2 (Parker Society) " Correspondence of Matthew Parker." 
 1853. 
 
in their EiiglisJi Home. 2 5 
 
 from Bishop Grindal to the Primate on their 
 behalf, generally led to a successful issue. 
 
 After the departure of John a Lasco, Queen 
 Elizabeth chose Grindal as ''superintendent" 
 of the foreign churches. His care for them is 
 recorded by Strype, who relates : '' He did 
 show himself on all occasions a true patron to 
 them." The Queen, with searching keenness, 
 required the French and Dutch ministers in 1562 
 to give Grindal a list of their communicants. 
 
 In 1567 the Bishop issued an inquiry through- 
 out every ward in London, of their trades, occu- 
 pations, &c., and to what churches they resorted. 
 This proceeding was of twofold value — in gaining 
 a better estimate of the number of refugees, and 
 also of protection for them when threatened 
 with persecution. In 1568 we find the minister 
 and elders of the French church gave in the 
 names of all their members, as the Dutch com- 
 munity had previously done : the ministers were 
 Jean Cousin, Pierre Chastellain, Anthony de 
 Pouchel ; the elders, Michael Chaudron and 
 Gerard de Lobel. These returns were sent in 
 to the Bishop of London, and afterwards to the 
 Primate, from whom redress or aid could be 
 obtained. 
 
26 Protestants from France 
 
 Grindal's opinion of Jean Cousin is seen 
 in his letter^ to Beza in 1568, as follows: 
 *' Master John Cousin, the most faithful minister 
 of the French church in this country, has this 
 day shown me a letter that he has written to 
 you on the state of the Dutch church in 
 London." The subject alluded to was the 
 controversial war then raging on doctrinal 
 questions. 
 
 Jean Cousin also interposed with Lord Bur- 
 leigh, and obtained the liberation of all the 
 refugees detained in prison for debt ; his cor- 
 respondence was often associated with letters 
 from the Queen and Beza. 
 
 The dissensions above referred to in the 
 foreign churches occasioned Grindal much 
 trouble ; he severely dealt with disunion, ob- 
 liging the renunciation of erroneous opinion. 
 We have thus seen, how the wise policy of 
 Elizabeth, followed by Bishop Grindal, was 
 carried out by Archbishop Parker. Not only 
 the congregation in London came under his 
 cognizance, but the provincial churches sought 
 his valued recognition. 
 
 Thus, as regards the Walloons at Norwich, 
 ^ Letters, Parker Society : Bishop Grindal. 
 
in 
 
 their EnolisJi Home, 27 
 
 communications followed between the Duke of 
 Norfolk and the Primate in 1565. 
 
 '' Since my coming home the strangers hath 
 been suitors to me, for my letters to you for 
 the having of a church, whereupon I talked with 
 the Bishop (Parkhurst) ' and others of the city, 
 by whom I hear as well of their good order in 
 religion as also of their honest conversation ; 
 here, the churches that I know be void, that 
 upon your letters to the Bishop and the Mayor 
 they will take present order." ^ 
 
 Archbishop Parker, a native of Norwich, 
 might have had some partiality for the tradi- 
 tions of that ancient city, but it does not appear 
 that he was influenced other than by just 
 motives in all matters affecting the refugees. 
 
 The settlement there had been increased by 
 many from Sandwich, in Kent ; and in 1563 we 
 have a letter of the Primate to Sir W. Cecil, 
 saying, "The strangers being very godly on 
 the Sabbath-day, and busy in their w^ork on the 
 week-day, their quietness such as the Mayor 
 and his brethren have no cause of variance 
 coming before them." 
 
 Unfortunately this union did not always exist, 
 * Parker Society. 
 
2 8 Protestants from France 
 
 for In 1 57 1 Bishop Parkhurst (Norwich) writes 
 to BulHnger about the dissensions : " You will 
 scarce believe what labour I have undergone, to 
 say nothing of expense during the whole time, 
 and yet these refractory people will not give up 
 a single point. The congregation was near being 
 broken up. In the French Church everything 
 is very quiet ; they are in number about 400."^ 
 
 It will be remembered that the Walloon 
 church was jointly used by the French refugees, 
 who were much increased in numbers after the 
 St. Bartholomew (1572). 
 
 With so just an advocate of religious free- 
 dom as the Archbishop, and the sympathy of 
 Bishop Grindal, it is not to be wondered that 
 England should receive a large portion of those 
 who escaped the St. Bartholomew massacre. 
 
 The event is so w^ell known in history that to 
 dilate upon it would be apart from my object, 
 further than to expatiate on the enormity of that 
 cruel act which desolated thousands of homes, 
 and upon the death of the leader of the 
 Huguenots, Admiral Coligny, w^hose courage 
 and constant faith are now being better appre- 
 ciated through the narrative of his life, by the 
 5 Zurich Letters, Parker Society. 
 
in their English Home, 2<^ 
 
 Rev. Pasteur Bersier, D.D./ of Paris ; and also 
 by the graphic pen of Walter Besant, M.A., in 
 his monograph of that patriot-statesman. 
 
 We are concerned rather on the influence of 
 the St. Bartholomew in our own land, wherein 
 its consequences were no less momentous than 
 true. For the exodus from France brought 
 many nobles, the learned, the wealthy, the poor, 
 and the suffering to our shores. A few years 
 before, Odet de Coligny (Cardinal Chatillon), the 
 brother of the Admiral, was ambassador in Eng- 
 land. On his arrival in November, 1567, he was 
 met by Sir Thomas Gresham, who conducted 
 him to his house in London, and the morninor after, 
 a very interesting circumstance is recorded by 
 the historian Camden. " The Cardinal, in his 
 short cloak and rapier by his side, rode with 
 Sir Thomas Gresham and other persons of 
 distinction to the French church, to show his 
 approbation of the Protestant religion." 
 
 Sir Thomas Gresham will be remembered as 
 the founder of the first Royal Exchange, opened 
 by Queen Elizabeth in 1570, and destroyed in 
 the Great Fire of 1666. In that cloistered 
 
 6 " Earlier Life of Admiral Coligny," by Eugene Bersier. 
 London, 1884. 
 
30 Protestants from France 
 
 quadrangle would be merchants of every nation, 
 known by their distinctive dress and language, 
 forming indeed, a picturesque scene of *' Old 
 London." We soon after read of Odet Coligny 
 being presented at court, '^ where he had an 
 audience of the Queen, and was graciously re- 
 ceived, which induced him to remain in England 
 as long as he lived." 
 
 It is sad to record that his death was alleged 
 to be that of poison at Canterbury in 1570 ; and 
 among the historic monuments in the east end 
 of that noble Minster, a small and unpretending 
 vaulted tomb marks the resting-place of the 
 brother of the illustrious Admiral. 
 
 It would be unfair to the cause of Coligny to 
 leave unnoticed the remark of Dr. Bersier, '' that 
 the language of Queen Elizabeth (in a letter she 
 addressed to her ambassador in Paris) seems to 
 us to describe with singular exactness the very 
 part Coligny was playing at this moment ; truly 
 devoted to the Protestant cause, he was resolved 
 to uphold it only by lawful means." 
 
 The letter was as follows : — '' Greet the 
 Admiral affectionately in our name, and assure 
 him that the wisdom and constancy which he 
 has displayed hitherto and his whole behaviour 
 
COLIC NY, 
 
 To face page 31. 
 
in their English Home. 3 i 
 
 have deserved and have won for him the admira- 
 tion of the world. Let him not now, therefore, 
 neglect the cause of God, of which his conscience 
 assures him he is so good a witness, but let him 
 use his wisdom in the furtherance of that cause." 
 (Elizabeth's despatches to Throckmorton, 
 March 31, 1562.) 
 
 As time progresses, the central figure of that 
 great and sanguinary drama comes out more and 
 more clearly, as we view him with the one aim 
 of upholding that truth from which he never 
 swerved, amid the incessant religious conflicts 
 which characterized the sixteenth century. 
 Even Bossuet said, '' All the attempts made to 
 decry the Admiral had only rendered his memory 
 more illustrious." '^ His biographer, Dr. Bersier, 
 also remarks, ^' Coligny presented the noble 
 example of a pure and beautiful home-Hfe, in 
 which austerity of purpose was blended with the 
 utmost tenderness of heart, an example rare 
 indeed in that dissolute age." 
 
 To his old castle home of Chatillon-sur- 
 Loing, in the precincts of which he sleeps his 
 "last sleep," many a traveller might well bend 
 
 ' Macaulay speaks of him as "the good Coligny." 
 
32 Protestants from France 
 
 his steps and revive some recollections of this 
 hero-martyr of 1572. 
 
 The influence of the St. Bartholomew on the 
 seats of learning in England cannot be un- 
 noticed. In his history of the University of 
 Cambridge, the Rev. J. B. Mullinger remarks, 
 " The exultation of Sander and Louvain only 
 brought into stronger relief the honest indig- 
 nation of Parker and Cambridge." The French 
 envoy had to listen while Elizabeth, forgetful 
 of her wonted guile, and rising to the full 
 height of her imperial nature, uttered words 
 of true womanly scorn — while Burleigh, as 
 he too laid aside his habitual wariness, de- 
 clared in the council chamber that no more 
 atrocious crime had disgraced humanity since 
 the crucifixion of the Founder of their 
 common faith." The effect of this event on 
 Cambridge was to strengthen the spirit of 
 Protestantism, which that University had, to 
 a certain extent, imbibed. The massacre 
 was the theme and cause of many a 
 political letter, or record of chronicler, 
 whether ecclesiastic or lay. The Pope's de- 
 nunciation of the arrival of the refugees 
 after 1572 was answered by Bishop Jewel 
 
in 
 
 their Eno-lish Home, 
 
 (Salisbury), who thus wrote, *' Is it not law- 
 ful for the Queen to receive strangers without 
 the Pope's warrant ? They are good examples 
 of virtue, faith, and patience, the towns in which 
 they abide are happy, for God doth follow them 
 with his blessings." This remark has been en- 
 dorsed almost to a word, in later times by Southey, 
 who said, "Wherever the refugees from the 
 French persecution fled, a blessing attended 
 them." On October 27th, 1572, Archbishop 
 Parker, at the Queen's command, put forth 
 special prayers for the persecuted and perse- 
 cutors, a copy of which is printed in " Strype's " 
 life of that Primate. The prelates were loyal 
 for EHzabeth, fearing for her life, and one of 
 them wrote to Lord Burleigh that " the Bishops 
 feared not the mangling of their bodies, but 
 we dread the hurt of our Head, meaning the 
 Queen, for therein consisteth our life and 
 safety." The times were very critical, the 
 mass was still celebrated in many churches, and 
 Dr. Parker had secret court enemies. 
 
 The exodus from France naturally increased 
 the various congregations, and to a great extent, 
 that, in the crypt church of Canterbury Cathe- 
 dral. In 1573 the Primate recommends its 
 
 D 
 
34 Protestants front France 
 
 wants to the Dean and Chapter ; and we find 
 him, in a letter to Lord Burleigh, stating " For 
 those ministers of France exiled, I did not only 
 procure by collection a good portion, but also 
 gave them of my own purse a large and honest 
 portion among them, which I have not yet 
 much blazed, nor intend not ; let other men 
 delight in their ' Gloria Patri,' I will do but 
 what I can, quietly." ^ 
 
 In the splendid banquets to his Sovereign at 
 Canterbury, it may be that the words spoken 
 by Archbishop Parker on another occasion, 
 '' That profitable and gentle strangers ought to 
 be welcomed and not to be grudged at," would 
 re-echo in his mind, as he conducted the Queen 
 over that historic minster, the crypt of which 
 she had granted to the use of the foreigners, 
 whose industries were already benefiting the 
 metropolitical City. 
 
 In 1575 the scene changes — Archbishop 
 Grindal, in succeeding to the primacy, con- 
 tinued the aid to the refugees which he had 
 shown them as Bishop of London. His short 
 tenure of the See, from 1575 — 1583, did not 
 enable him to exercise the liberality of his pre- 
 ^ Parker Society. 
 
in their EnglisJi Home. 35 
 
 decessor, and his falling under the censure of 
 Elizabeth, and his premature resignation, crip- 
 pled his otherwise wide influence. 
 
 In Archbishop Whitgift, we had a prelate 
 differing in many points from Parker and 
 Grindal, and it is the more to be recorded that 
 he supported the cause of the exiles, and that 
 the Queen acted on his advice, and regarded 
 him as a personal friend. In 1591 , John Castoll, 
 a "' discreet and learned man," was minister of 
 the French church in London, and by his in- 
 tercession with the Archbishop, arranged a 
 somewhat difficult matter in favour of his 
 congregation, who were expected by the Queen 
 to contribute in money towards the assistance 
 of Henry of Navarre, who was trying for the 
 crown of France. 
 
 Castoll's statements that his congregation 
 could not assist, having to send what funds 
 they had to the relief of the churches at 
 Montpellier, Geneva, and places abroad, were 
 supported by the Primate and Lord Burleigh. 
 
 We afterw^ards find Mr. Castoll corresponding 
 with the Archbishop, who in those days often 
 advised on foreign as well as on ecclesiastical 
 and civil matters. Encouragement was given 
 
 D 2 
 
6 Protcsta7its from France 
 
 at this time to many trades, and the erection 
 of a wool staple was an industry in which the 
 different refugee communities participated. 
 
 With James 1. the fugitives enjoyed the same 
 liberty as under Queen Elizabeth, though we 
 do not read of such direct assistance given 
 them. The King said, " I will protect you as it 
 becomes a good prince to protect all who have 
 abandoned their country for religion's sake." 
 {A^xhives, French C/mrc/i, London.) 
 
 James's character was peaceable, though 
 leisurely, and inclined to take matters smoothly, 
 he wrote to the French ambassador: '' If the 
 Queen, your mistress, chooses to infringe the 
 edicts granted to the Protestants of her king- 
 dom, I do not admit that the alliance I have 
 made and confirmed with France shall prevent 
 my aiding and protecting them." 
 
 Richard Bancroft was Archbishop of Canter- 
 bury during part of James I.'s reign, and there 
 are occasional instances when his assistance 
 was valuable and important. 
 
 The new translation of the Scriptures was 
 now undertaken, and what is known as the 
 authorized version — following the conference of 
 learned men at Hampton Court — was published 
 
in theu^ English Home. 3 7 
 
 In 161 1. The condition, or rather legislative 
 action, as to the churches in the Channel Isles, 
 came under the Primate's notice ; the congre- 
 gations there, having overstepped their bounds, 
 their authority had to be curtailed. The differ- 
 ences between the Church of England and the 
 French Protestants were long, and although 
 Dr. Bancroft began the work of adjustment, 
 his successor (Abbot) completed the task. 
 
 We find several instances of that Primate's 
 regard for the '^ strangers." 
 
 There had been, about the year 1620, a con- 
 siderable migration from France, and we read 
 that the Archbishop " commends the cause of the 
 distressed French to the tender affection of the 
 bishops and clergy, and urges them to interest 
 others in their behalf, according to a request 
 which had gone out from the council of the 
 nation." 
 
 There were also some negotiations for the 
 improvement of foreign trade and the prohi- 
 bition of the importation of silk goods ; such 
 matters were usually addressed to the King, but 
 in many cases were first considered by the 
 Archbishop or the Lord Chancellor. 
 
 As the spiritual power in the realm became 
 
38 Protestants from France 
 
 more and more distinct from the secular, the 
 relations of the English Church, as associated 
 with the foreign, draw closer and closer. 
 
 One could not have wished it otherwise, 
 though In many cases the independent action of 
 the latter was too much fettered by episcopacy. 
 
 The last years of Abbot's primacy merge 
 into the reign of Charles I., and in the eventful 
 course of that period, when the absolutism of 
 Archbishop Laud was so prominent, we shall 
 see how his influence reduced to a level of in- 
 action the earnestness of those refugee churches 
 which, through trial and patience, had risen to 
 much excellence. 
 
ill their Enolish Home. 39 
 
 CHAPTER III. 
 
 Foreign Protestants under Charles I.— Archbishop Laud 
 and his measures — The Civil War — The Puritans— 
 — Commonwealth — Cromwell — The Restoration — 
 Charles II.— James IL— Revocation of the " Edict of 
 Nantes" — Its effects in England and France — Louis 
 XIV.— William III. and his aid to the refugees- 
 Bishops Compton and Burnet — Archbishops Bancroft 
 and Tillotson— Bishop Lloyd — Marquis Ruvigny- 
 Queen Anne and her assistance — Archbishops Tenison, 
 Wake, Herring, and Seeker — Their encouragement of 
 the exiles — Correspondence with foreign powers in 
 their behalf— Antoine Court— Close of the persecu- 
 tions. 
 
 When we enter on the reign of Charles I. a 
 different prospect dawns on us. The court 
 influence was not favourable to the refugee 
 element in England. Laud, though Bishop of 
 London, was practically at the head of eccle- 
 siastical affairs. The King, at the beginning of 
 his reign, showed a certain liberality towards the 
 " strangers," and in 1626 issued a decree en- 
 joining all officers of the crown to maintain the 
 
40 Protestants from France 
 
 numbers of the foreign churches. The Bishops, 
 however, as we shall see later on, opposed this 
 movement, fearing that It would diminish the 
 reputation and dignity of the Episcopal govern- 
 ment. 
 
 The results of this measure are set forth in 
 the pages of the late J. R. Green's '^ History of 
 the English People." '' The freedom of worship 
 which had been allowed to the Huguenot re- 
 fugees from France, or the Walloons from 
 Flanders, was suddenly withdrawn, and the re- 
 quirement of conformity with the Anglican ritual 
 drove them In crowds from the southern ports 
 to seek toleration In Holland. The English 
 ambassador at Paris was forbidden to visit the 
 Huguenot conventicle at Charenton." 
 
 Charles was brought much Into contact with 
 foreign powers, and It Is to be regretted that 
 his complicity with Archbishop Laud, should 
 have diverted his proceedings Into a marked 
 insincerity of action. 
 
 If the King had pursued a tolerant course 
 towards the Protestants, history would not have 
 recorded the disaster of La Rochelle with so 
 much bitterness against the Sovereign of Eng- 
 land. 
 
i7L their English Home. 41 
 
 The Huguenots furnished stores for the 
 EngHsh for this expedition, and the conduct 
 of Charles in betraying the inhabitants to the 
 vengeance of the French king, cannot be 
 exonerated. 
 
 The result of this affair was, that many of 
 the privileges of the Protestants were taken 
 from them, though Richelieu interceded with 
 Louis XIII. for greater leniency. 
 
 In turning from political to ecclesiastical 
 events, which more concern this subject, we 
 find the same policy pursued. The strict in- 
 junctions of Archbishop Laud that the foreign 
 congregations should resort to their parish 
 churches, produced discord and ill-will, and many 
 of the ministers, rather than submit to these 
 restraints, left the kingdom. Indeed, the Primate 
 went so far as to designate the Dutch churches 
 at Sandwich and Maidstone "nurseries of 
 unconformity." 
 
 It is a question of history how the Arch- 
 bishop's influence in introducing the English 
 liturgy into Scotland was a fatal mistake, and 
 that it was one of the steps which led to the 
 Civil War, to his own overthrow, and that of his 
 Royal master. 
 
42 Protestants from France 
 
 It Is not then to be wondered at that the Pro- 
 testant party of France should take umbrage at 
 the innovations made in regard to their refugee 
 brethren in this country. Both King and Primate 
 acted in concert, and if the former had sincerely 
 held the essentials of Protestantism, no com- 
 plaints could have been made by the Huguenots, 
 whose progress was constantly checked by 
 Archbishop Laud. Charles, we may say, did 
 show consideration to other than the French 
 refugees, as we learn that in 1634 a collection 
 for the distressed ministers of the Palatinate 
 was set on foot by the King, but discountenanced 
 by the Archbishop. We find the same action 
 in Norwich diocese, where, in Bishop Wren's 
 visitation in 1636, several injunctions were 
 issued for a stricter discipline of the foreign 
 churches ; the order for conformity of wor- 
 ship having been so strict that Dr. Jessop, 
 in his *' Diocesan History of Norwich,'' states 
 that the ^' exodus from that city to New England 
 this year is said by the historian of America to 
 have exceeded 2000." One would have imagined 
 that motives of policy would have actuated the 
 Bishop in retaining an industrious portion of the 
 community, many of whom, on the passing of 
 
ill their English Home, 43 
 
 this severe sentence, left, to the '' lessening of 
 manufactures, and transporting their mystery 
 into foreign parts." This emigration, though 
 at a loss to England, through the severity of 
 episcopal jurisdiction, gained to America many 
 an historical and commercial advantage. The 
 tolerance there allowed, spoke in strong con- 
 trast to that in the old country, and America 
 has always shown herself a generous advocate 
 of religious freedom. 
 
 The episcopate of John Jegon (Norwich) 
 is a contrast to his successor, Matthew Wren. 
 
 In 1603 the French congregation petitioned 
 Bishop Jegon against '' alien strangers for not 
 contributing to the expense of the church." 
 
 This action would indicate that this com- 
 munity looked upon the Bishop as an 
 adviser and arbitrator, and not as a stern 
 assertor of absolutism, at whatever cost to 
 others. 
 
 The Commonwealth greatly changed the 
 course of ecclesiastical affairs, and also the 
 relations with the refugee churches. 
 
 Cromwell, like Elizabeth, judiciously used 
 the foreign influence to the strengthening of 
 England, and as regards the persecution of 
 
41 Protestants frovi France 
 
 the Vaudols by Louis XIV., he made that 
 monarch's minister ashamed of the part he had 
 allowed the French troops to play. The Pro- 
 tector's influence with the Duke of Savoy was 
 such that the edict against the Vaudois was 
 revoked. It is well known that Cromwell's 
 envoy, Sir Samuel Morland, was sent to their 
 relief, also with pecuniary aid, and that the 
 important correspondence of this expedition 
 is preserved among the Cambridge University 
 MSS. 
 
 The intercourse at this time between the 
 Universities of Saumur, Sedan, Nismes, &c., 
 and the theological centres of our land was 
 extensive ; many French Protestants were incor- 
 porated into the University of Oxford, and all 
 of them reached fame and distinction. 
 
 The disintegration of church property during 
 the Commonwealth led to various changes, and 
 in its redistribution, several poor livings were 
 augmented. 
 
 Cromwell had granted the chapel in Somerset 
 House for the use of the refugees, and, in other 
 ways, by encouragement and relief, showed his 
 sympathy with the *' strangers." 
 
 In 1653 we hear of a petition of the wardens 
 
in t/icir English Home. 45 
 
 of the several handicraft guilds in London that 
 the requests of the French and Walloon churches 
 might be heard, and In 1656 a petition of John 
 Durant, preacher in Canterbury Cathedral, that 
 the societies tor maintenance of ministers settle 
 on him 75L per annum. 
 
 The result of the Commonwealth rule in 
 church matters Is described by the historian 
 J. R. Green, that it '' solved, so far as practical 
 working was concerned, the problem of a 
 religious union among Protestants on the base 
 of a wide variety of Christian opinion." " From 
 the church which was thus reorganized, all 
 power of Interference with creeds differing 
 from its own w^as resolutely withheld. Cromwell 
 remained true throughout to his great cause of 
 religious liberty." This would naturally awaken 
 kindly sentiments, and the same feeling seems 
 to have been entertained for his son, Richard 
 Cromwell, for in 1650, the foreign churches 
 congratulated him as Protector, to which he 
 returned a gracious answer. 
 
 With the Restoration, another page of history 
 opens before us — a page that Is very interesting 
 to study, a period from 1660 — 1685, ^he twenty- 
 five years preceding the Revocation of the 
 
46 Protestants from France 
 
 Edict of Nantes, and the reigns of Charles IL 
 and James II. 
 
 In those years, the varying tendencies of the 
 two monarchs are clearly seen in their conduct 
 towards the foreign Protestants. Though, at 
 times, much countenance was given to them, the 
 underlying influence of Roman Catholicism was 
 at work, fomented by the friendship and influence 
 of Louis XIV. This period also witnessed the 
 advent on the scene of some noted divines, 
 v\hose part was more effectually played out 
 after the Revocation of the Edict. I allude to 
 Bishops Compton (London) and Burnet (Salis- 
 bury), able and zealous supporters of the 
 reformed religion of France, as exercised by the 
 exiles in England. 
 
 The opening career of Charles II. sounded 
 fair and firm to the Protestant cause. " Rest 
 assured," said he, ''that under our protection 
 you shall have as much liberty as ever you had 
 under my predecessors." 
 
 The Galilean ministers assured those in 
 England that the King is a very good Pro- 
 testant, and much in their behalf. A few 
 years wrought a change in this country, a 
 change which affected all religious creeds. 
 
in their English Home. /\.y 
 
 There are instances of the refugees seeking 
 that consideration which had been given them in 
 former reigns ; for in 1660 we read of a petition 
 of the ministers, elders, &c., of the congregation 
 in London for compensation of privileges, that 
 no other French church may be permitted to 
 divide and ruin them. 
 
 Charles granted them a place of worship in 
 the Savoy, of which Pepys, the diarist, records a 
 visit on September 24th, 1662 : '' To the French 
 church in the Savoy, where they have the 
 Common Prayer-book read in French; and which 
 I never saw before, the minister do preach with 
 his hat off, I suppose in further conformity with 
 our church." 
 
 This, the first French version of the English 
 liturgy, was by John Durel, and licensed to be 
 used in 1663, as appears by the approval of 
 Bishop Sheldon of London. 
 
 We then find an order for this translation 
 to be used as soon as printed in all the parish 
 churches of Jersey and Guernsey, and the King 
 recommending Monsieur Durel for the sinecure 
 nowheld by the Bishop of Galloway. On February 
 2nd, 1679, Evelyn records that "Dr. Durel, Dean 
 of Windsor, preached at Whitehall, and read the 
 
48 Protestants from France 
 
 whole sermon out of his notes, which I had 
 never before seen a Frenchman do, he being of 
 Jersey, and bred at Paris." The wearisome 
 differences between the Walloons and French 
 were always arising, and in 1662 among the 
 '' Domestic Papers" in the Record Office, occurs 
 an order ''enjoining the Walloons to unite in their 
 worship, to avoid disputes — maintain their own 
 poor — without burdening the city, not to be 
 taxed to maintain other than their own poor." 
 
 Certainly, in Charles' reign, no great hin- 
 drances were thrown into holding services, 
 thoueh the aid afforded had not been so much 
 as formerly. 
 
 An instance of a certain liberality in action can 
 be recorded as to the refugee congregation at 
 Thorney, in Cambridgeshire, who were allowed 
 to choose their own minister, with the approval 
 of the Duke of Bedford and the Bishop of Ely. 
 
 The Act of Uniformity passed in 1662 (on 
 St. Bartholomew's Day) was sweeping and entire 
 in its results, and convulsed the ecclesiastical 
 system. '' By its rejection of all but episcopal 
 orders, this act severed the Church of Eng- 
 land irretrievably from the general body of 
 the Protestant Churches, whether Lutheran or 
 
/;/ tJieir English Home, 49 
 
 reformed. It was the close of an effort which 
 had been oroino^ on ever since Elizabeth's ac- 
 cession, to bring the English communion into 
 closer relations with the reformed communions 
 of the Continent, and into greater harmony 
 with the religious instincts of the nation at 
 large." ^ 
 
 The results of this measure are too well known 
 to enlarge on here ; the ejected ministers 
 suffered poverty and great distress, and often 
 ended their days in prison. 
 
 The King seems to have promoted the 
 interests of some of the foreign pastors. We 
 learn in 1666, he resolves to grant to one Louis 
 Herault the next vacant prebend in Windsor or 
 Westminster. Herault was descended from a 
 family in Normandy, who had become dis- 
 tinguished at Canterbury. 
 
 The political privileges of the refugees were 
 not overlooked, for Charles in 1681, ordered 
 that French Protestants should receive, free of 
 expense, letters patent of denization under the 
 Great Seal. 
 
 An interest was now taken in those fugitives, 
 who, warned by the approaching advent of the 
 » ^' History of the English People," by J. R. Green. 
 
 E 
 
50 Protestants from France 
 
 Revocation of the Edict of Nantes, escaped to 
 England a few years before that event. We 
 learn in 1683 that a subscription was raised 
 for the relief of the exiled ministers, and that 
 it was supported by Bishop Barlow of Lincoln, 
 and that the Archdeacons in that diocese were 
 asked to join the movement. 
 
 Though Charles may not have greatly helped 
 the cause of the strangers, he did not dis- 
 courage their efforts, a fact the more to 
 be recorded, as history avows his leaning to 
 Catholicism, and that in his last moments, a 
 Romish priest was summoned to his bedside. 
 
 Good Bishop Ken and Archbishop Bancroft 
 were also there with messages of mercy, when 
 the latter's well-known and honest speech, his- 
 torical now in its force, was spoken : 'Mt is 
 time to speak out, sir, for you are about to 
 appear before a Judge who is no respecter of 
 persons." 
 
 James II. had been king hardly a year when 
 in October, 1685, was signed the '^ Revocation 
 of the Edict of Nantes," one of the most 
 memorable and important events to France and 
 our own country. 
 
 England was in a great measure prepared to 
 
in thcii^ EngUsh Home. 51 
 
 receive these persecuted and faithful adherents 
 for their rehgion, as we have seen some of them 
 had arrived beforehand, and the poHcy of the 
 King, though attracted to Rome, was in favour 
 of continuing the ancient immunities of the 
 foreign Protestants. 
 
 We regret to say that James chiefly sought 
 his advisers from the Romish party ; and 
 that, though assuming a favourable guise at 
 first, revenged himself on a Bishop of London 
 whom he excluded from his councils, for 
 sympathy with the '' strangers." Another in- 
 stance of the King's intolerance on this matter 
 was that he sided against Monsieur Claude's 
 book on the persecutions in France, the work 
 having been brought to the Royal Exchange 
 and there burnt. 
 
 Lord Macaulay also records ''that James gave 
 orders that none should receive a crust of bread 
 or basket of coals who did not first take the 
 sacrament according to the Anglican ritual."^ 
 We cannot ignore the fact that the " briefs," or 
 collections, which were made in this king's reign 
 were open to suspicion, and that the moneys so 
 collected were designed for French papists, or 
 ' "History of England," vol. ii. 
 E 2 
 
52 Protestants from France 
 
 that it was a political movement with James to 
 make way with the Protestants. 
 
 It is impossible not to notice the action and 
 effects of the Revocation of the Edict in France, 
 ere it wrought those changes in England which 
 led to a greater union of the Protestants 
 of the two countries. Every hindrance was 
 put on leaving, so that the very rigour of the 
 Act compelled them to fly from their native 
 land. 
 
 It is astonishing to find that some of the 
 estimable people approved of these persecu- 
 tions. Even Madame de Sevigne, noted for her 
 good sense, writes to the Comte de Bussy : — 
 
 '^ You have doubtless seen the edict by which 
 the king revokes that of Nantes. Nothing 
 can be more admirable than its contents, 
 and no king has done, or ever will do, a more 
 honourable act." The result, however, sig- 
 nally failed in many respects, for, instead of 
 crushing the religion of these persecuted people, 
 it provoked many, accustomed only to their 
 native patois^ to preach in excellent French. 
 From the cruelties of 1685, arose the great 
 movement in the Cevennes, where the poor 
 peasants, led by their chiefs, held at bay the 
 
/;/ their English Home, 53 
 
 armies of Louis XIV. What France lost in this 
 dire persecution, England gained, and many of 
 the noblest natures have reflected their intelli- 
 gence and religion on our own country. 
 
 Alison, the historian, remarks : '' From the 
 Revocation of the Edict of Nantes is to be dated 
 the commencement of a series of causes and 
 effects which closed the reign of Louis XIV. in 
 mourning ; indeed the weakness and disgrace 
 of the French monarch spread the fatal poison 
 of irreligion among the inhabitants, and finally 
 overthrew that throne and that church which 
 had made such an infamous use of their power." 
 
 Louis, at first moderate to the Protestants, 
 afterwards became their oppressor. Long 
 before 1685, cruel and unjust measures had 
 been passed; their churches were destroyed, 
 ministers forbidden to preach ; while the sys- 
 tem of depriving Protestants of all honours in 
 the State, — and separation from their families, 
 brought the severities of the Edict vividly 
 before them. 
 
 Lady Rachel Russell writes in 1686 : '' 'Tis 
 enough to sink the strongest heart to read the 
 accounts sent over. How the children are torn 
 from their mothers and sent into monasteries, 
 
54 Protestants from France 
 
 their mothers to another, the husband to prison 
 or the galleys." 
 
 A medal ^ commemorative of the event was 
 struck, Te Denms were sung at Rome, and the 
 greatest writers of the day eulogized the success 
 of the '' edict" which had been urged on the 
 King by Madame de Maintenon and Pere la 
 Chaise, his confessor. 
 
 Robert Hall speaks of this period : *' From 
 the fatal moment when France put an end to 
 the toleration of the Protestants, the corrup- 
 tions of the clergy — the abuses of the church — 
 the impiety of the people, met with no check till 
 infidelity of the worst sort ruined the nation." 
 
 In the hair-breadth escapes to England and 
 elsewhere, we read of thrilling incidents : the 
 roads to the coast were watched by armed 
 patrols — the ships In which the exiles sailed 
 were often fumigated with deadly vapours, and 
 the utmost cruelties were exercised on them, so 
 that many who could not brave the dangers of 
 transit abjured their faith for self-preservation, 
 and then recanted on their arrival In England. 
 So far was this the case, that it Is related as 
 a true occurrence of one who said, '' J'ai damne 
 mon ame, pour sauver mes biens." 
 2 See illustration, page 73. 
 
in their English Home. 55 
 
 The long privations, the miseries of their 
 dungeon Hfe in some dismal fortress of the South, 
 the cruel tortures and the weary days have been 
 brightened by the heroic sacrifices made, as tale 
 after tale repeated the noble efforts of wife, hus- 
 band, or child for their mutual release or escape. 
 These memoirs are often transmitted to us in 
 the pages of historical romance, detailing many 
 a thrilling Incident of persecution and relief.^ 
 
 The pamphlets of the time teem with the 
 accounts of the fugitives, their number and cir- 
 cumstances ; and it Is recorded : ^ '' They come 
 hither in troops almost every day, the greatest part 
 of them with no other goods but their children." 
 
 For some years after 1685, the influx of 
 strangers continued. Not only London, but 
 the seaports and manufacturing towns received 
 them, and henceforth England really became 
 their '' home." 
 
 That nation quickly raised sums for their re- 
 lief; free letters of denization were granted, and 
 churches multiplied in all parts of the kingdom. 
 
 Events hastened on rapidly in the short years 
 of James's reign ; the Revolution of 1688 was 
 
 * " By Fire and Sword," a story of the Huguenots, by 
 Thomas Archer. 1885. 
 
 * "Present State of the Protestants in France, i68i." 
 
56 Protestants from France 
 
 at hand, bringing with it those pioneers of 
 right and truth, who in Church and State 
 upheld the constancy, and softened the trials, 
 of the suffering fugitives. 
 
 The landing of William of Orange on the 
 5th of November, 1688, at Torbay, brought 
 with it important and lasting results. 
 
 In the relations of the refugees with Wil- 
 liam III. and his Irish campaigns another phase 
 of history dawns on us, for Ranke observes : — 
 " Europe associated itself with English Protes- 
 tantism in the Prince's army, and that in the 
 most impressive way, by sending as its repre- 
 sentatives the French refugees. They contended 
 against the system which had driven them out 
 of their country, and w^hich now threatened, if it 
 conquered in England, to subjugate the world. 
 They were kept together by the universal feel- 
 ing that the preservation of European freedom 
 and of the Protestant religion depended on the 
 success of this undertaking." 
 
 While contemplating their fidelity to the 
 King's cause, the hues of Defoe, in his '' True- 
 born Englishman " are vividly recalled to us : — 
 
 " We blame the king that he relies too much 
 On strangers, Germans, Huguenots, and Dutch ; 
 That foreigners have faithfully obey'd him, 
 And none but Englishmen have e'er betray'd him." 
 
in their English Home. 5 7 
 
 The character of William is further drawn 
 by Dr. Bersier, in his " Earlier Life of Coligny :" 
 — " The conscience of man must have fallen 
 low indeed, when the name of William of Orange 
 ceases to be honoured. For the French Pro- 
 testants the struggle was a terrible one, and 
 fraught with dangers ; but in sustaining it they 
 deserved well of God and their country. 
 
 '^ Doubtless the cause they defended was 
 often compromised by the ambition of its 
 leaders, and we must deeply deplore the fact 
 that in the conflict, the church sometimes 
 became entangled with, and well-nigh merged 
 into, a political party." 
 
 We shall revert to the efforts of the King 
 in regard to the Royal Bounty Fund in another 
 chapter. Meanwhile it is impossible to pass 
 over the results of his Irish campaign, which 
 enrolled in it such famous names as Schom- 
 berg, Ruvigny, Galway, and others. Nor is 
 it too much to consider, that to these 
 leaders. Protestantism in Ireland, owed its 
 success. 
 
 Two leading prelates stand out prominently 
 as the patrons and friends of the distressed 
 strangers, viz. William Bancroft, Archbishop of 
 Canterbury, and Henry Compton, Bishop of 
 
58 Protestants from France 
 
 London. Even in 1681, four years before the 
 Revocation, we learn that the Privy Council 
 recommended the Primate to write to the 
 bishops of the Province of Canterbury to en- 
 courage contributions from the clergy and 
 parishioners in aid of the foreigners. 
 
 The part Archbishop Sancroft took, as one 
 of the *' non-juring" prelates, made him liable 
 to misconception, but his commendable frank- 
 ness as regards the refugees, is related by his 
 biographer, D'Oyly :^ — 
 
 '' Monsieur Du Bordieu, minister of the 
 French Church in the Savoy, went to take 
 leave of the Primate. His Grace told him that 
 he did not doubt that the foreign Protestants 
 would blame his conduct ; but he declared that 
 before he took that step he had foreseen even 
 the injury which the part he took might do to 
 the Protestant cause." 
 
 Bishop Compton's name recalls a close con- 
 nection with this important period of our subject, 
 as he held the See of London from 1675 to 
 I 714. As tutor to the Princesses of Orange, 
 it is alleged that their firm adherence to the 
 Protestant faith was the result of this learned 
 « D'Oyly, " Life of Archbishop Sancroft." 
 
in their English Home. 59 
 
 man's guidance. John Evelyn, the diarist, 
 often alludes to him, as a '' most sober, grave, 
 and excellent prelate." Compton aimed at 
 promoting union among Protestants, and for 
 that object Invited the opinions of learned 
 strangers, and corresponded with M. de L' Angle, 
 one of the great preachers at Charenton, and 
 with Monsieur Claude, another French divine. 
 For his defence of the Protestant cause he was, 
 on James' accession, suspended, but on the 
 arrival of William III. regained favour. 
 
 So great was his furtherance of their interest, 
 that it Is said the refugees '^ drank deep of his 
 bounty for many years ; he maintained all along 
 a brotherly correspondence with the foreign 
 churches, and endeavoured to promote In them 
 a good opinion concerning the doctrines and 
 discipline of the Church of England." 
 
 It Is a known fact that William of Orange ob- 
 tained the aid of Parliament to grant a relief fund 
 without much trouble ; but the acts for naturali- 
 zation were more difficult to get passed. The 
 proceeding was unpopular with all boroughs 
 and corporations, and did not become law till 
 I 709. Meanwhile some few privileged persons 
 obtained " royal letters patent." 
 
6o Protestants from France 
 
 Archbishop Tillotson succeeded Sancroft, 
 and, along with Bishop Compton, greatly pro- 
 moted the interest of the '' strangers." 
 
 Another appeal was set on foot for contribu- 
 tions in the Diocese of London, at the instiga- 
 tion of that Primate, with successful results. 
 
 Bishop Lloyd held the See of Worcester at 
 this time. We hear of him recommending the 
 family of Mr. Bryenne, a French minister, to 
 the Archbishop ; and he wished to bring about 
 a union between the Protestant churches and 
 different states of Europe. 
 
 One eminent name is now conspicuous, and 
 that is the Marquis Ruvigny, noted, not only 
 on account of his connection by marriage with 
 Lord William Russell, who was beheaded, but 
 as associated with Ireland, over w^hich country 
 one of the family w^as Viceroy, and w^ho w^as 
 selected, on account of his friendship with the 
 Russells, on a mission to England. The first 
 Marquis, on coming here, settled at Greenwich, 
 founded a congregation there, and was the 
 leader of the foreign nobility in that place. 
 His neighbour, one no less than John Evelyn, 
 lived at Sayes Court, Deptford, and the diarist 
 records a visit to the Marquis in 1685 : — 
 
in their Encrlish Home. 6 1 
 
 v> 
 
 '^ I went to visit the Marquess Ruvigne, now 
 my neighbour at Greenwich, retired from the 
 persecution in France. He was the deputy of 
 all the Protestants of that kingdom in the Par- 
 Hament of Paris, and several times ambassador 
 in this and other courts ; a person of great 
 learning and experience." His son, Lord Gal- 
 way, built churches at Portarlington, in Ireland, 
 and exerted himself much for the refugees, by 
 trying to induce Archbishop Tenison to get a 
 settled fund for them from the government. 
 
 The illustrious Rachel, Lady Russell, whose 
 memoirs are in every hand, was related to the 
 Marquis Ruvigny, and thus a double interest is 
 attached to the history of this nobleman. 
 
 In quitting the reign of William III., we 
 notice, in his successor Queen Anne, a similar 
 and zealous attachment for the welfare of the 
 distressed people. 
 
 In I 703 the cause of the persecuted Ceven- 
 nois aroused the just indignation of Europe, and 
 the Queen sent messengers to France with 
 her orders, and also commissioned certain re- 
 fugee gentlemen to go aboard the English 
 fleet, commanded by Admiral Shovel, in order 
 to be witnesses of her intentions. 
 
62 Protestants from France 
 
 Boyer, the royal historian, informs us that in 
 the year 1707 the ministers of the French 
 churches in London and Westminster, by direc- 
 tion from the Bishop of SaHsbury, met in the 
 chapel of the Savoy, when Monsieur de la 
 Riviere, one of their ministers, offered a thanks- 
 giving for the victory of her Majesty's army, 
 and for making her the instrument of restoration 
 of the Protestant churches in France. To an 
 address signed and presented, this significant 
 reply was returned by the Queen : — 
 
 " I have always had great compassion for the 
 unhappy circumstances of the persecuted Pro- 
 testants of France ; 1 will communicate my 
 thoughts upon this matter to our allies, and 
 hope such measures may be taken as may 
 effectually answer the intent of your petition." 
 
 We read of several memorials to Parliament 
 in this reign, for the better protection of the 
 estates of the refugees, and for preventing sub- 
 jects in France claiming the property of their 
 relations, dying in England. The act which en- 
 grossed the greatest public interest was the 
 Naturalization Bill, which did not pass till the 
 year 1709. 
 
 Bishop Burnet spoke much for it, and the 
 
in their Encrlish Home. 6 
 
 Bishop of Chester (Sir W. Dawes) as zealously 
 against the measure. 
 
 The Queen's care for her foreign subjects 
 appears at no time to have diminished, and 
 her answer, through Lord Dartmouth, to a peti- 
 tion of the principal French congregations in 
 London to support their interests In the negotia- 
 tion of peace in 17 13 (the famous Peace of 
 Utrecht) was as follows : '' Her Majesty has so 
 much consideration of your sufferings that she 
 is willing to give any further directions that may 
 be of advantage to you/' 
 
 In the following year the Queen writes to 
 Archbishop Tenlson to make a collection for the 
 '' Society for the Propagation of the Gospel in 
 Foreign Parts." 
 
 When we turn from the Queen to the church, 
 w^e observe, during the next forty years, several 
 Primates who carried out the same encouracre- 
 ment, and gave substantial assistance to the 
 refugees as in former times. These were Arch- 
 bishops Tenlson, Wake, Herring, and Seeker, 
 who, by their patronage and correspondence, 
 successfully combined with the government 
 and the nobility for the desired end. 
 
 An example of this assistance is recorded in 
 
64 Protestcmts from France 
 
 the efforts of Archbishop Tenison, who, in 1696, 
 on a petition of the Weavers' Company at 
 Canterbury, was asked to promote the bill to 
 restrict the importation of East India silks, and 
 before that time Charles II. had granted a 
 charter to enable the w^eavers to become a 
 company. 
 
 The good principles w^hich had formerly 
 guided the exiles did not forsake them in 
 their daily life. Of this special trait in their 
 character w^e recall an incident of past times.' 
 " An English gentleman was travelling through 
 France, and in going through a valley his 
 horse nearly ran over a child. He fell into 
 conversation with the by-standers, and found 
 they were Huguenots, and that they had with 
 them a single copy of the Scriptures, with 
 which they refreshed their faith. In going 
 through the factory of the firm with which 
 he had business, he inquired after these people. 
 ' They are a silly sort of people, but we never 
 have to w^eigh their silk, they brought their 
 silk for sale, and their account was always re- 
 ceived,' Although the world may call such a ' silly 
 
 ? "Proceedings, Huguenot Society of America, 1883." 
 
i7i their English Home, 65 
 
 sort of people,' they are the bone and sinew 
 and moral strength of any country." 
 
 Jurleu, In his Lettres Pastorales said truly, 
 "' The Protestants have carried commerce with 
 them into exile," and the manufactures declined 
 on their flight from France. 
 
 The influence of the English church was not 
 only felt at home but abroad, in giving direction 
 and support to many congregations in Germany, 
 Holland, and Switzerland. 
 
 These measures were generally strengthened 
 by the Government, and Jurieu, in writing to 
 Archbishop Tenison, says that '' the kings of 
 England have been security, according to 
 treatises and records, for the liberty of the 
 Protestant churches of France." ^ 
 
 The co-operation of Dr. Wake is much inter- 
 woven with our subject, and his strenuous 
 efforts to bring about a union between our own 
 and the Gallican church of France, is an ac- 
 knowledged point of history. 
 
 In earlier days, as chaplain to the British 
 Embassy at Paris, Archbishop Wake had ac- 
 quired great repute for learning and criticism, 
 
 ^ Lambeth MS. 953. 
 
66 Protestants from France 
 
 and carried on his long controversy with the 
 Sorbonne on the much desired subject of 
 union. In this correspondence, the Rev. W. 
 Beauvoir, of refugee descent, and chaplain to 
 the Earl of Stair (who was ambassador at 
 Paris) comes before our notice. The family of 
 De Beauvoir settled in Kent, and the Rev. 
 Osmund Beauvoir one of the six preachers 
 in Canterbury Cathedral, was master of the 
 Free Grammar school there, and spoken of 
 by Hasted, the Kentish historian, in high 
 terms. It is supposed that De Beauvoir Town, 
 Kingsland, takes its name from this family. 
 
 Returning to the subject of the Gallican 
 church, Monsieur Dupin and three other doctors 
 of the Sorbonne expressed their desire for 
 union ; but though at one time probable, it was 
 not successfully concluded. Nevertheless, the 
 letters and statements on this vexed question 
 are transmitted to us and preserved in Christ 
 Church, Oxford, where Archbishop Wake gave 
 so many of his MSS. In the Lambeth collec- 
 tion, several papers, relating both to this point 
 and to refugee churches, show how wide and 
 enduring was the Primate's interest in these 
 particular subjects. 
 
in their English Home, 67 
 
 It is also to be noticed that when Antoine 
 Court, one of the famous preachers of the 
 Cevennes, wished to found a college at 
 Lausanne, he sought the aid of Archbishop 
 Wake, whose interposition with George I. 
 resulted successfully, and in 1729 the college 
 was founded. The sentiments of the Primate 
 may be best learnt from a sermon preached 
 by him in 1699, on the occasion of a public 
 fast — '' It is but a little time since we were 
 called on to receive those of the reformed 
 church of France among us ; by doing this, 
 we have preserved so much of the Protestant 
 interest from sinking; all that their perse- 
 cutors have gained by their cruelty against 
 them is this, they have forced them to change 
 their country, but have not at all lessened 
 their zeal for their religion or their ability to 
 defend it/' 
 
 Dr. Wake was a voluminous writer, and is 
 best known by his *' State of the Church,'' 
 printed in 1703. 
 
 Reference was often made in these days to 
 the contests which took place for church 
 preferment, and this is exemplified by one 
 of the satirical prints on which Horace 
 
 F 2 
 
68 Protestants from France 
 
 Walpole, in allusion to the vacant See, 
 wrote : — 
 
 " The man whose place they thought to take 
 Is still alive, and still a-Wake."^ 
 
 Archbishop Herring, who succeeded to the 
 Primacy in 1747, responded warmly to the 
 relief of persecution and distress, especially 
 taking up the cause of the prisoners in the 
 galley-ships. In many cases, this Prelate was 
 associated with the Duke of Bedford for the 
 suffering refugees in the Channel Islands. 
 
 Long was the correspondence which passed 
 between the Archbishop, Lord Albemarle, Duke 
 of Newcastle, and other noblemen who generally 
 held influential positions abroad. 
 
 Lord Albemarle, writing from Paris, January, 
 1 750, after referring to his endeavours with the 
 French Government for the release of the slaves, 
 says : ^ — 
 
 ^' Your Grace may be assured that my zeal 
 for the cause, were not your recommendation a 
 sufficient spur, will not let me miss the oppor- 
 tunity of renewing my application or discourage 
 me in my pursuit, though out of the long list I 
 
 ' Archbishop Wake. ^ Lambeth MS., 1122. 
 
in 
 
 their English Home. 69 
 
 gave formerly to the French ministry, I have 
 only obtained the Uberty of one of those poor 
 people, whose name is Frangois Farques." 
 
 Not only the French, but the distressed 
 Protestants of Hungary and the churches in 
 Germany received the Primate's support, and, 
 perhaps, more than all, the Vaudois, whose 
 name alone seems to recall many memories of 
 the troubled history of those valley churches of 
 Piedmont. 
 
 In his constant endeavours for the rescue of 
 the galley slaves. Archbishop Herring obtained 
 the aid of Holland. Other countries also ex- 
 tended the hand of friendship in the cause of 
 truth and justice. 
 
 About this time, was founded the Society 
 for encouraging Foreign Protestants, and the 
 Rev. Jacob Bourdillon, minister of the Wood 
 Street Chapel, Spitalfields, was the secretary 
 
 In the establishment of a similar society in 
 Ireland, we find Archbishop Herring in corre- 
 spondence with the secretary. Monsieur Simon, 
 and by the Primate's influence with the Lord- 
 Lieutenant, aid was given to the numerous exiles 
 who had settled in that country. 
 
70 Protestants from France 
 
 In no less warm manner did Archbishop 
 Seeker follow up the means for aid than his 
 predecessors had done. 
 
 The ministers of Geneva had formed a relief 
 fund, and the Primate's own words will best 
 convey the expression of his feelings towards 
 them : — 
 
 " It will always be a singular pleasure to me 
 to assist you in this excellent undertaking, and 
 to receive your advice and directions for that 
 purpose ; particularly the afflicted servants of 
 God who suffer in France for the profession of 
 the truth. '' September, 1 758." ^ 
 
 In the vexed question whether nonconforming 
 French churches should share in the Royal 
 Bounty equally with the conforming, this 
 Prelate took a prominent part, and by his wise 
 action often secured beneficial results. 
 
 As time progressed, the refugees became more 
 prosperous and less in need of help, and the 
 question of continuing the Royal Fund was 
 agitated. 
 
 In this movement, Dr. Seeker led the way by 
 securing its continuance, as he himself says, 
 '^ By mentioning it incidentally to the Duke of 
 2 Lambeth MS., 11 22. 
 
in their English Home, 71 
 
 Newcastle as a thing to be done of course, 
 in which Hght he also considered it, and will 
 accordingly represent it to his Majesty." Other 
 measures were taken up by the Archbishop, 
 who, with Lord Halifax, Lord Bute, Mr. Greville, 
 Lord Egremont, corresponded with the King, 
 often in a successful issue, either for money 
 relief or for emigration to America, where lands 
 were assigned the colonists. 
 
 A son of one of the most famous '' Pastors of 
 the Desert," as they were called, Antoine Court, 
 writes to Dr. Seeker, in 1761, on behalf of the 
 people of the Cevennes ; also that the Primate 
 may recognize his succession as minister. He 
 mentions the noted work of his father, '^ Histoire 
 des troubles des Cevennes, ou de la guerre des 
 Camisards," and begs leave to send a copy to 
 the Archbishop. 
 
 In those rocky fastnesses of southern France, 
 we can almost picture the assemblies wor- 
 shipping for safety in the recesses of that vast 
 district, the sky alone forming a canopy to their 
 temple, while the words of their accustomed 
 prayer would break the solemn stillness of the 
 scene : — 
 
 ^' Eternel notre bon Dieu ! Dieu du Ciel et 
 
72 Protestants from France 
 
 de la Terre, pour le service duquel nous souf- 
 frons tant de calamitez nous elevons nos yeux 
 a toi, attendant ton secours, et ta delivrance. 
 Seigneur, tu vols notre affliction, et notre dure 
 servitude. Aye compassion de nous selon la 
 grandeur de ta misericorde et la fidelite de tes 
 promesses. Viens done a notre secours, O notre 
 bon Dieu. Campes tes Saintes Angesal'entour 
 de nos personnes, O toi, Seigneur Jesus qui es 
 le chef des armees de TEternel, marche devant 
 nous, conduis nous, protege nous, combat pour 
 nous.'^ ^ 
 
 ''The Church in the Desert" thus be- 
 came one of the most important agencies 
 in France for the maintenance of religion ; 
 but even in those retreats, the congregations 
 were persecuted and hunted down by their 
 oppressors. 
 
 Towards the close of the eighteenth century, 
 we happily learn that the tortures of the gal- 
 leys and the prisons were beginning to decline. 
 Liberty, however, had come too late for the 
 exiles in England, and henceforth they were 
 
 ^ *' Formulaire de Priere des Cevennois dans leurs assem- 
 ble'es." (Printed k Londres, par J. Delage dans Stationer- 
 court, 1703.) 
 
in their English Home, 
 
 1Z 
 
 absorbed in the customs, speech, and society of 
 their adopted land. 
 
 Ahhough the cruehies have ceased, the weary 
 want and privation is over, the refugees have 
 become eminent and prosperous, yet the memory 
 of those terrible times can never be effaced from 
 France, while brighter recollections dawn, as the 
 story of their lives centres in England. 
 
 {See page 54.) 
 
Protestants from France 
 
 CHAPTER IV. 
 
 French churches in London — Their history — Rise and 
 fall — Threadneedle Street Church — Its ministers — The 
 Savoy and its services — Historical memories — Minis- 
 ters — Somerset House Chapel — Durham House — The 
 increase of churches in 1685 — Spitalfields — Soho — 
 The smaller churches — Dissension between the " Con- 
 formist " and other communities — Royal Bounty Fund 
 and its history — Distinguished refugees in church 
 annals — Allix — Casaubon — Colomiez — Jortin — 
 Romaine — Famous names in Ireland. 
 
 Among the varied points of Interest In refugee 
 history, have been the churches estabhshed for 
 worship In London and other parts of England. 
 The countenance given to the Protestant exiles 
 In the reign of Edward VI. and the appointment 
 of John a Lasco as '' superintendent " of their 
 congregations, are two Important data, to which 
 reference has before been made. 
 
 Not the least historical among the buildings 
 of '' old London " was St. Anthony's Hospital 
 
in their English Home. 75 
 
 in Threadneedle Street, which in the year 1485 
 was annexed to St. George's Church, Windsor. 
 In 1550, leave was obtained from the Dean and 
 Canons of Windsor that the chapel of this hos- 
 pital be used for the French and Walloon ser- 
 vice, and that proportionate payment should be 
 made by these two bodies for the defrayal of 
 rent and other expenses. 
 
 Thus, a footing was obtained for the free 
 exercise of worship, and this was strengthened 
 by the aid of Archbishop Cranmer, as appears by 
 the following letter in the '' Parker Society Pub- 
 lications," dated 1550. '' Some of the bishops, 
 and especially the Bishop of London (Ridley), 
 are opposed to our designs. Archbishop 
 Cranmer, the especial patron of the foreigners, 
 has been the chief support and promoter of 
 our church to the great astonishment of some." 
 
 It must be remembered that the earliest who 
 frequented this church in Threadneedle Street 
 were Walloons, who fled to England from the 
 cruel tyranny of the Duke of Alva in the Low 
 Countries, but that it gradually became the 
 resort of both a French and Walloon congre- 
 gation. 
 
 After the St. Bartholomew (1572), the great 
 
76 Protestants from France 
 
 tide of emigration rendered this the central 
 place for worship ; and indeed it may rightly be 
 called "the cathedral'^ of the Huguenots. 
 
 The Fire of London laid this, like other build- 
 ings, in ashes. 
 
 In 1669 this church was rebuilt and opened, 
 when its demolition in 1840, in order to make 
 approaches for the Royal Exchange, caused 
 the erection of the present church, about 1843, 
 in St. Martin's-le-Grand, near the General Post 
 Office. Thus, the Threadneedle Street edifice 
 has had an important line of history. Here the 
 refugees on their first arrival were wont to 
 present themselves, and gain protection or 
 redress as the case might be. Synods and 
 meetings were also held, the first being in 
 1603, when ministers from various French 
 and Dutch churches attended. Subsequent 
 synods took place in 1634, 1641, 1644, and 
 1647. 
 
 Conferences to settle points of religion and 
 doctrine met here. The Bishop of London was 
 generally referred to for decision, and Grindal 
 (afterwards Archbishop of Canterbury) figures 
 among those who took great interest In this 
 congregation. Grindal's enforced exile abroad, 
 
in their English Home. 77 
 
 where he became acquainted with several learned 
 men, gave him fuller sympathy with and know- 
 ledge of those who fled into England. This 
 church was at times in great need, but in later 
 days has become able to assist its poorer 
 brethren. MSS. of documentary value. Acts 
 of the Consistory, and various other records 
 are here preserved ; there is also a good col- 
 lection of printed books on theology and history. 
 
 It is not surprising that men of note have 
 been ministers of this congregation from its 
 commencement in 1550. Several of them have 
 been eminent for learning, while others were 
 afterwards associated with the English church. 
 '' One of the earliest, Richard Vauville, called 
 also Richard Fran9ois, has been alluded to in a 
 former chapter, and in the long succession of 
 pastors, many call for remark. The early 
 history of this church has also been recorded in 
 the writings of English and foreign reformers. 
 In 1 62 1, one Jean Maximilien de 1' Angle was 
 minister, and the family became connected with 
 the county of Kent. 
 
 His son was rector of St. George's, Canter- 
 bury, in 1683, and afterwards of Chartham, near 
 that city, where he died in 1724. 
 
7 8 Protestants from France 
 
 Pierre Du Moulin, a name famous in Protestant 
 history, was minister from 1624-31 ; his numerous 
 works are noted, and '' Le Bouclier de la foy," 
 ^' Du Combat chrestien," are some of those 
 which have earned for him great repute. His 
 son was chaplain to Charles II. and rector of 
 Adisham, in Kent, where he died 1685. Louis 
 Herault, another of mark, was so zealous a 
 Royalist, that he had to fly during the Common- 
 wealth. On his return, he received a Canonry at 
 Canterbury, and was buried in 1682 in that 
 cathedral. 
 
 The name of Saurin is so known in refugee 
 annals, that it recalls many works of piety 
 and learning. Born at Nismes in 1677, he 
 naturally acquired from that stronghold of 
 Protestantism, earnest convictions — his eccle- 
 siastical writings and sermons were numerous, 
 and after preaching in London for about five 
 years he went to the Hague to a congregation 
 connected with the Prince of Orange. Saurin's 
 name has become a bye-word in history, and 
 the brothers were all noted. Louis was con- 
 nected with the Savoy ; he was afterwards Dean 
 of St. Patrick's, Ardlagh, and his grandson 
 became Bishop of Dromore. So great was 
 
in 
 
 their English Home. 79 
 
 Saurln's eloquence that at Geneva, where he 
 studied, the cathedral had to be opened to the 
 crowd who flocked to him. He took Tillotson 
 for his model, and it is said that when Abbadie 
 heard him for the first time he said, '' Is it a 
 man or an angel who speaks ? " ^ 
 
 Later ministers of the Threadneedle Street 
 church have maintained its excellence for 
 scholarly fame and doctrine. Of them, Charles 
 Butheau, who had been at the ''Temple" at 
 Charenton, near Paris, was conspicuous. 
 
 While noting only the most celebrated 
 preachers, we must not omit the names of 
 Durand, Romilly, Martin, Mercier, Bonnet, and 
 others who, in this and the previous century, 
 have maintained the succession of some sixty- 
 three ministers since the foundation in 1550. 
 
 Before the Fire of London, there were only 
 two or three foreign churches, of which the 
 Savoy claims great and lasting interest. That 
 Royal palace, whose walls were once washed by 
 the silent Thames — that palace which has 
 witnessed so many events in our kingdom — 
 maintained within its precincts a service for the 
 
 ^ Weis's " Protestant Refugees." 
 
So Protestants from France 
 
 Protestant faith. The '^ Savoy " has gathered 
 round It such a train of incidents, that history 
 would dwell long on those memories. The 
 famous ^' Savoy Conference " was held here, 
 and in the '' Savoy House," as it was then 
 called, Strype states there were '' three or four 
 churches and places for religious assemblies, 
 viz., for the French, Dutch, High Germans, 
 and Lutherans." 
 
 In Dr. Thomas Fuller, Chaplain, we record 
 one who is well-known for his ''Church History" 
 and his *' Worthies." Faithful and quaint in 
 his discourses, his name will ever be linked 
 with this building ; and so humble was he 
 of himself, that when asked to make an 
 epitaph, he said, '' Let it be, ' Here lies Fuller's 
 earth.' " 
 
 From this digression, we come to the 
 commencement of the French service in the 
 hospital of the Savoy, in 1661, under the 
 auspices of Sheldon, Bishop of London, and 
 others, whereby what was called the Chapel 
 ward was demised for the purpose, with the 
 consent of the King, for a certain period of 
 years. 
 
 In 1 66 1, the first sermon was preached at 
 
in their English Home, 8 1 
 
 d> 
 
 the Savoy, by Monsieur Jean Durel, minister. 
 This discourse marks an historical and Hterary 
 fact, as it had the official approbation of Dr. 
 Sheldon to be printed, as expressed in these 
 terms : — "' Je ne trouve rien qui soit contraire a 
 la foy, ou aux bonnes meurs, et qui empeche 
 qu'il ne puisse estre imprime pour utilite pub- 
 lique." 3rd Sep., 1662. 
 
 For nearly seventy years, French service 
 was conducted here, increased by the arrival 
 of exiles after the Revocation of the Edict 
 of Nantes, so that the premises had to be 
 enlarged. 
 
 About 1 73 1, the chapel became in a ruinous 
 condition, and the congregation migrated to 
 Spring Gardens ; also to what was called '' Les 
 Grecs " in Soho, until on its disuse and 
 demolition, a new building was opened in 
 Bloomsbury Street in 1845. 
 
 This church, called " L'eglise de St. Jean en 
 Savoie" is the hereditary descendant, as it 
 were, of the old Savoy, and thus a certain 
 interest is gathered around its progress. 
 
 We must now revert to the fact that the 
 Savoy congregation always conformed to the 
 English liturgy, and that it had the support and 
 
 G 
 
82 Protestants from France, 
 
 patronage of the nobility, indeed it was the 
 fashionable West End church. 
 
 Its ministers were of note and learning, from 
 Jean Durel, the first pastor, in 1 66 1, to David 
 Durand in 1760. Among a succession of 
 twenty, there are several whose names added 
 a lustre to the roll. James Abbadie, minister 
 about 1 700, was present at the battle of the 
 Boyne, where Marshal Schomberg fell. He 
 drew large numbers to the Savoy, and even 
 Madame de Sevigne, who did not espouse 
 the Huguenot cause, said, '' I do not believe 
 that any one ever spoke of religion like this 
 man." 
 
 His writings were powerful and numerous ; 
 his '^ Traite de la verite Chretienne," attracting 
 most notice ; they were translated into diffe- 
 rent languages, and are well known in Holland, 
 where he afterwards lived. His attachment to 
 the Royal cause was great, and showed itself in 
 his defence of William HI., and in a sermon 
 on the death of Queen Mary. He was made 
 Dean of Killaloe, and died in 1727. 
 
 The Rev. J. A. du Bourdieu was chaplain to 
 three successive Dukes of Schomberg, also 
 at the Savoy; at his instigation, Dr. Lloyd, 
 
in their English Home, Zt^ 
 
 Bishop of St. Asaph, took up the cause of the 
 persecuted Vaudois. 
 
 His sermons and treatises were many. On 
 the occasion of the Marlborough victories, he 
 likened Louis XIV. to a Pharaoh towards the 
 oppressed Protestants. For this he was re- 
 primanded ; but on a representation. In 1713, 
 before the Bishop of London, the matter was 
 withdrawn. 
 
 The Rev. Claude de la Motte, who abandoned 
 law for the Church, became minister of the con- 
 gregation at Rouen in 1682, and then of the 
 Savoy. An esteemed and voluminous writer, 
 he also Interested himself In the hberatlon of 
 the galley-slaves. 
 
 David Durand, a very eloquent preacher, was 
 born in 1699, ^^<^ ^^^er many hair-breadth es- 
 capes for his life, fled to England from his 
 native home in Dauphiny. An industrious 
 author, he was engaged on a continuation of 
 Rapin's '' History of England ; " was minister 
 of the Savoy, about i 760. Some of his family 
 were pastors of the French church at Canter- 
 bury, and the name of Durand has long lingered 
 around that cathedral city and neighbour- 
 hood. 
 
 G 2 
 
84 Protestants from France 
 
 Old Somerset House, like the Savoy, is in- 
 vested with many refugee memories, for in the 
 chapel of that palace a French service was held, 
 which Pepys, in 1664, thus notices, — "Thence 
 to Somerset House, and there into the chapel, 
 where Monsieur d'Espagne used to preach, but 
 now it is made very fine, and was ten times 
 more crowded than the Queen's Chapel at St. 
 James's." 
 
 M. d'Espagne was the author of a work 
 entitled, " Reformation de quelques passages 
 de la Bible," and he was styled, '' Ministre de 
 St. Evangile," and is perhaps best known by his 
 " Essay on the wonders of God," translated 
 from the French. 1672. 
 
 The chapel was voted by Parliament, in 1653, 
 for the use of the Protestants during pleasure, 
 and in 1657 we read, " Ordered by his Highness, 
 the Lord Protector, that it be recommended to 
 the trustees for the maintenance of ministers 
 to settle on M. d'Espagne, preacher at ye 
 French congregation at Somerset House, an 
 augmentation of 20L per annum, for his better 
 encouragement and maintenance." 
 
 We also learn that a service was held in the 
 chapel of Durham House, one of the most 
 
in theh" English Home, 85 
 
 historical sites of old London, inhabited by 
 former Bishops of Durham, and granted by 
 Queen Elizabeth to Sir Walter Raleigh. 
 
 The ground on which this ancient house once 
 stood Is now occupied by the '' AdelphI ;" it 
 was, however, of Monsieur d'Espagne, preacher 
 in the chapel there, that It Is recorded, ''his 
 sermons were followed by many of the nobility 
 and gentry," and that when Durham House was 
 removed '' It pleased God to promise us an order 
 of the House of Peers to exercise our devotions 
 at Somerset House chapel." It Is a singular 
 trait of those times, that this latter chapel, 
 which had been erected for the Infanta of 
 Spain about 1623, and afterwards used by 
 Henrietta, Queen of Charles I., for the 
 Romish ritual, should be granted for the 
 simple and unadorned worship of French Pro- 
 testantism ! 
 
 After 1685 the number of foreign churches 
 in London greatly increased, so that early in the 
 eighteenth century thirty or more could be 
 mentioned.^ 
 
 ^ For lists and full descriptions of these and other churches, 
 their ministers, &c., I must refer the reader to the works of 
 Smiles, Weiss, and J. S. Burn. 
 
86 P7^otesta7its from Finance 
 
 In Spitalfields, the refugee stronghold, there 
 were no less than nine, and among them, that 
 of ''La Patente," so called from the " letters 
 patent" granted to the congregation in 1689, 
 was the most important. Around " La Patente " 
 gathered, as it were, several smaller places of 
 worship, as in Crispin Street, Perle Street, also 
 L'Eglise de I'Hopital, afterwards L'Eglise 
 Neuve, in Spitalfields. Some of these chapels 
 had only a short term of existence ; they after- 
 wards united with the larger congregations, and 
 some joined the London Walloon church in 
 Threadneedle Street. 
 
 Amid all these changes, those firm traditions 
 of the past were never forgotten by the fugitives 
 in their " strange land ;" the hymn that recalled 
 the song of praise sung by their ancestors 
 for fear of danger in some mountain fortress 
 of southern France, re-echoed in these crowded 
 London churches. The book that was read out 
 aloud while others were hard at their weaving, 
 spoke of the mental courage and suffering 
 of their forefathers, who by that simple 
 power of faith had braved persecution, and had 
 transmitted the noble lesson of endurance to 
 their children. At this time, the populous 
 
in their English Home. 87 
 
 Spitalfields district was more in the country than 
 to-day ; indeed, the very name imphes an outlying 
 part of London. 
 
 Some features of that period are still left, in 
 Spital Square, the houses (once the abodes of 
 the master silk manufacturers) have a sub- 
 stantial and old-world look ; over the door heads, 
 are carved canopies with brackets. Occasion- 
 ally, one meets with the long glazed windows 
 in the upper storeys, bespeaking the ^' weavers' 
 halls," where the loom and the shuttle, with their 
 busy click, told of the ceaseless occupation of 
 the industrious exiles. 
 
 A street or two having a foreign name re- 
 mains to tell the story of the past. In Spital 
 Square once stood the pulpit cross, at which 
 the celebrated sermons (now preached at Christ 
 Church, Newgate), were delivered. The Blue- 
 coat boys, in Elizabeth's reign, attended the 
 sermons. 
 
 In views and maps of old London, we may 
 discover the Fields as an open and partly 
 wooded spot, rather different from the crowded 
 streets of to-day ! 
 
 Soho, the aristocratic London of the 
 eighteenth century, was another resort of foreign 
 
88 Protestants f7'om France 
 
 Protestants, and hence had many churches. 
 Among the most famous was '' Le Temple," 
 once in Berwick, and then in Wardour Street, 
 estabhshed in 1689. Around this could be 
 traced out Glass House Street chapel, Golden 
 Square, '' La Charenton," in Newport Market, 
 Leicester Fields Chapel, and many others. 
 
 There were also churches in or near West- 
 minster, Piccadilly, Charing Cross, Hungerford 
 Market. All have long ago disappeared ; their 
 sites can be occasionally traced by engravings^ 
 or old plans. A few retain their identity, but 
 have been transferred to other denominations, as 
 that of the Chapel Royal, St. James's, which, 
 formerly called the Friary chapel. Pall Mall, had 
 a French service, is now used for a German con- 
 gregation. It may here be noticed, that Soho 
 Square was begun in the reign of Charles IL, 
 and that in 1690, Evelyn records in his '^ Diary," 
 " I went to London with my family to winter at 
 Soho, in the great square." Several eminent 
 men lived here, among them Bishop Burnet, 
 whose interest in the refugees was undisputed. 
 
 ' An instance of this occurs in Hogarth's famous picture of 
 " Noon," in which the old chapel of " Les Grecs " (surviving 
 in the present St. Mary, Crown Street, Soho) is depicted. 
 
ill their English Home. 89 
 
 We now briefly revert to those ecclesiastical 
 annals which have cast, so to speak, sunshine 
 and shadow over these important and once 
 numerous communities. It is impossible not to 
 have found several dissentient elements in the 
 constitution, teaching, and doctrines of these 
 churches, and that the differences so arising 
 should be submitted to an appeal or decision ; 
 the Archbishop of Canterbury or Bishop of 
 London being the usual referees. 
 
 The two points which seem to have divided 
 the feelings of the refugees were, on the ques- 
 tion of adopting the conformist service (using 
 the liturgy of the English ^Church, in French) 
 or retaining the simpler and older forms of 
 w^orship. The predilection generally shown for 
 the conforming churches as participating in the 
 Royal Bounty Fund, for the relief of the poorer 
 congregations and their ministers, is not without 
 comment. 
 
 The Bishops generally supported the con- 
 forming churches, and thus by their influence, 
 aid was obtained, which in other ways would 
 not have been forthcoming. This was rather 
 different with William III., of whom it is said 
 '' that he opened in his own palace (Kensington) 
 
90 Protestants from France 
 
 a French chapel, according to the confession of 
 faith, the hturgy, and discipline formerly in use 
 in France, which service was continued several 
 years after Queen Anne's accession." 
 
 Much correspondence passed between the 
 Archbishops and the ministers of the various 
 London churches as to the recipients for the 
 Royal Bounty Fund ; perhaps that of Arch- 
 bishops Herring and Seeker w4th Mr. Majendie 
 most aptly illustrates the point in question. 
 Mr. Majendie was minister of the Savoy Church 
 in 1747, and we read of a memorial from it and 
 its dependent chapels, presented to Archbishop 
 Herring for the purpose of aid. 
 
 It is also recorded that Mr. Majendie wrote 
 to Archbishop Seeker on a difficult question as 
 regards the appropriation of pensions to con- 
 forming or nonconforming congregations, and 
 whether the latter were entitled to pensions ? 
 The matter for some years caused much diver- 
 sity of opinion, and petitions from the several 
 churches — conformist, and of the old faith — 
 were sent in, signed by the ministers and elders 
 of the said congregations. 
 
 The history of the Royal Bounty Fund is 
 also a leading episode of the time, and may 
 
in their English Home. 9 1 
 
 here be briefly sketched. The royal annuity 
 seems to have originated in the reign of 
 Charles II., and some of the proceeds were 
 divided equally among the preaching ministers of 
 the Savoy. It was, however, William III. w^ho 
 got Parliament to grant 15,000/. annually for 
 relief; and he spoke, on the 22nd of November, 
 1695, to the effect that, '' Compassion obliges me 
 to mention the miserable circumstances of the 
 French Protestants who suffer for their religion." 
 
 When the elections came on at Westminster 
 for the King's cause, the refugees there worked 
 incessantly for their Royal patron, and so re- 
 turned their gratitude. This fact nulHfies the 
 objections often made, that the Huguenots were 
 disloyal to Church and State : it was the treat- 
 ment and attitude of certain prelates that forced 
 upon them a change of action. 
 
 A clerical and lay committee was appointed 
 to adjudicate on the relief fund, and the lists of 
 applicants were carefully supervised by those in 
 authority. Though, as far as possible, justice 
 was done in the distribution, yet many accu- 
 sations w^ere rife of alleged inequality of aid. 
 These grievances found their way into the press, 
 and formed the motive for several pamphlets of 
 
92 Protestants from France 
 
 the day, especially one styled " Preuves des 
 malversations et des injustices du Commite 
 Francois dans I'administration des charitez pub- 
 liques." As a rejoinder to this, we find another 
 called, '' Relation dans laquelle on fait voir Te- 
 tablissement des bureaux et des distributeurs " 
 (without name), 1705. The wrongs and rights of 
 the mode of relief are impossible to discuss here ; 
 suffice to say, that they appeared in the litera- 
 ture of the time, and are important data as giving 
 names and other valuable notes for the historical 
 student. As time progressed, and the refugees 
 became prosperous, the need for aid was not so 
 urgent, the Bounty Fund was diminished, and 
 before the death of George I. it was reduced to 
 about 8500/. annually. There were, however, 
 cases which demanded assistance, and thus the 
 fund was drawn upon in excess. 
 
 The French Protestants of Exeter sent a petition 
 through their Bishop (Lavington) to Archbishop 
 Seeker in i 760, that the small sum granted them 
 may be increased, that they may support a 
 minister properly. The signatures attached to 
 this document are, locally, very interesting. 
 Other petitions from some of the London 
 churches were of frequent occurrence ; one 
 
in their English Home. 93 
 
 instance being of Castle Street, and Berwick 
 Street, Westminster, where, in consequence of 
 voluntary contributions having so much de- 
 creased, appeal was made for a part of the 
 Royal Bounty. Again, Monsieur Barnouin, 
 the minister at Southampton asks for aid; 
 this is supported by Bishop Hoadly, of Win- 
 chester, who promotes the case in higher 
 quarters. 
 
 The latest definite effort to continue the 
 Bounty Fund was made by Archbishop Seeker, 
 who writes to Mr. Majendie, 7th of November, 
 1760:^— 
 
 '' Sir, — I have taken the most effectual way 
 of securing the continuance of H.M. Bounty to 
 our Protestant brethren at home and abroad, 
 by mentioning it incidentally to the Duke of 
 Newcastle as a thing to be done of course. . . . 
 
 '' The Duke, I am sure, is sincerely our friend 
 
 as the King, God be thanked, takes pleasure in 
 
 everything that is good, so that is a matter free 
 
 from all difficulty ; no merit can be obtained by 
 
 '' Your loving brother, 
 
 ''Tho. Cant." 
 
 The friendship which existed between Arch- 
 * Lambeth MS., 1122. 
 
94 Protestants from France 
 
 bishop Seeker and Mr. Majendle Is seen in the 
 long correspondence on the subject of rehef to 
 the various Protestant causes at home and 
 abroad. 
 
 Of some twenty French churches in Lon- 
 don, about 1730, not more than half were in 
 existence towards the close of the century, so 
 that their later accounts are necessarily limited 
 and meagre. 
 
 From the intercourse of the English and 
 foreign communities, it is not surprising that 
 many noted names are enrolled on the page of 
 history — names that have intertwined them- 
 selves round our own annals, and have shed a 
 lustre through the sufferings of their ancestors, 
 a lustre deepened by that Faith which arose 
 from an earnest conviction of truth in Scripture. 
 
 From several of the refugees can be traced 
 divines, authors, and writers who exercised a 
 wide influence on the spirit of the age. Mr. 
 R. S. Poole, in his '^ Huguenots of the Disper- 
 sion," says, — '' It is the laborious vigour of the 
 Huguenot personality which colours most 
 strongly the literature of the refugees." 
 
 Among some of the more distinguished may 
 be selected Peter Allix, once minister at Charen- 
 
in tJieir English Home. 95 
 
 ton, an appointment which generally followed 
 on literary merit. Charenton, as before stated, 
 was the great Protestant temple of France, and 
 on its destruction, in 1685, a Benedictine monas- 
 tery was built on the site. On coming to 
 England, AUix produced a work called " Re- 
 flections on the Scriptures," dedicated to 
 James II., and this seems to have been a stepping- 
 stone to his advancement. We find him also 
 connected with one of the Spitalfields churches. 
 As a writer and scholar, he was the incessant 
 adversary of Bossuet, and the advent of Wil- 
 liam III. brought forth many pamphlets from 
 his pen. He was much engaged in controver- 
 sial theology — on the Trinitarian doctrine ; his 
 Hebrew^ scholarship was great. He received a 
 degree of D.D. from both Universities, and 
 in 1690, through the kindness of Bishop Burnet, 
 w^as made Treasurer and Canon of Salisbury 
 Cathedral. His son became Dean of Ely, and 
 the family have settled in the East of England. 
 Isaac Casaubon's name recalls much that 
 has a claim to learning and piety, as well as 
 connection with the English church. One of 
 the earlier refugees, he will be remembered as 
 escaping to England after the fatal St. Bartho- 
 
96 Protestants from France 
 
 lomew — James I. afterwards befriended him, 
 and made him a Prebend of Westminster. His 
 son Meric, invites even a longer consideration, 
 and the romantic episode that while hiding in a 
 cavern from his persecutors, he learnt from his 
 father his first Greek lessons, is no less re- 
 markable than true. Entering at Christ Church, 
 Oxford, Meric Casaubon became distinguished 
 for his learning, and finally rose to a Prebend of 
 Canterbury Cathedral and Rector of Ickham in 
 Kent. A monument in that noble minster, and 
 a bequest of MSS. to the library there, asso- 
 ciate him in an especial degree with our own 
 church and its annals. 
 
 Charles Marie Du Veil, D.D., was a refugee 
 in England in 1677. He renounced Roman 
 Catholicism and was ordained a minister of the 
 Church of England. In his '' Commentary on 
 Matthew and Mark " he made a retractation of 
 all his Romish arguments. 
 
 On becoming an Anabaptist, all his friends 
 forsook him, except Archbishop Tillotson ; this 
 occurred, though he had received high encomiums 
 from Bishop Lloyd (St. Asaph), Bishop Burnet 
 (Salisbury), and Simon Patrick, Dean of Peter- 
 borough, afterwards Bishop of Ely. 
 
in their English Home. 97 
 
 Paul Colomiez, grandson of the great preacher 
 of that name at La Rochelle, has left his mark 
 on the seventeenth century writers and divines 
 in England. Appointed by Archbishop San- 
 croft as his librarian/ he was the author of 
 several learned works ; and finally collated by 
 that primate to the vicarage of Eynsford in 
 Kent. 
 
 Sancroft chose chaplains and others about 
 him for their excellence and learning, of whom 
 Henry Wharton, so well known to historical 
 scholars, was the most eminent. 
 
 As a theologian and literary worker, Dr. 
 Jortin, Archdeacon of London, will be familiar 
 to many, especially for his '' Life of Erasmus." 
 
 The son of a Brittany refugee. Dr. Jortin 
 achieved distinction at Cambridge, and was 
 engaged by Pope on his translations of Homer. 
 As Vicar of Kensington and Archdeacon of 
 London, he was brought into contact with many 
 noted men, and attracted the attention of Arch- 
 bishop Herring, who gave him the living of St. 
 Dunstan's-in-the-East. It is related that Dr. 
 
 ° The other Ubrarians of refugee descent, were Hans de 
 Veille, and Dr. Ducarel, author of " Anglo-Norman Anti- 
 quities," and other works. 
 
 K 
 
98 Protestants from France 
 
 Jortin, dining at the Festival of the Sons of the 
 Clerofv, could not find his hat to ^o to the 
 primate, who had sent for him. Then and 
 there, the doctor was presented with the living 
 of St. Dunstan's, and he returned, saying, 
 " I have lost my hat, but I have got a living." 
 It appears Dr. Jortin was afterwards Vicar of 
 Eastwell in Kent, and the neighbouring living 
 of Westwell is now held by the Rev. H. H. 
 d'Ombrain, whose ancestors escaped from 
 France in an open boat, in the sixteenth 
 century. 
 
 The Rev. W. Romaine, a popular London 
 clergyman in the middle of the last century, was 
 an M.A. of Oxford, and had for his contem- 
 porary the famous Whitfield. His '' Life, walk, 
 and triumphs of Faith " is his best known book ; 
 his preaching was eloquent and vigorous ; of 
 Huguenot origin, and also connected with the 
 English church, his name is well known and 
 honoured. 
 
 Ireland claims some eminent refugees, either 
 in the church, literature, or science, and although 
 my subject bears on their life in England, 
 there are close connections with the Sister 
 country. 
 
in their English Home. 99 
 
 Many circumstances led to the arrival there 
 of the followers of William III.; the industries 
 of Cork, Limerick, and Waterford held out 
 great resources. 
 
 In Ulster, others were attracted by a very 
 natural circumstance, viz., the settlement of 
 the Scotch Covenanters, a common cause in 
 religion and suffering would make common 
 friends. In Ireland, as in England, foreign 
 Protestantism was strengthened by the aid of 
 the English Church ; at Waterford and Port- 
 arlington, large congregations Vv'ere formed. 
 
 In 1674, the Parliament in Dublin passed 
 an act for letters of naturalization, and the 
 Duke of Ormond, Viceroy of Ireland in the 
 reign of Charles II., countenanced the move- 
 ment. 
 
 Fleury is a family much associated with 
 Ireland ; from Louis Fleury, pastor of Tours^ 
 who fied in 1683, was descended the Rev. 
 G. L. Fleury, who became Archdeacon of 
 Waterford. 
 
 Another, known in literature, and famous for 
 heroism in danger, was De Bostaquet, who, 
 possessed of large estates in Normandy, had to 
 fly for his life, and afterwards, by great perils, 
 
 H 2 
 
lOO Protestants from Finance 
 
 reached Holland, the Protestant asylum of the 
 north, where he was engaged in the service of 
 William of Orange, whom he accompanied 
 to England and Ireland. De Bostaquet was 
 connected with the French church at Portar- 
 lington, and the records of his life were made 
 use of by Lord Macaulay in his '' History of 
 England." 
 
 These papers became the property of Dean 
 Vignoles, of Ossory, of whose family we can 
 here speak. Coming from Languedoc, this 
 name has been illustrious ; several members 
 entered the army, and some the church, of 
 whom I may instance the Rev. John Vignoles, 
 minister at Portarlington (1793 — 181 7); his son 
 succeeded him, and eventuallv rose to be Dean 
 of Ossory. 
 
 Another name in Irish annals was Pierre 
 Drelincourt, son of the excellent pastor, C. 
 Drelincourt, author of more than forty different 
 publications. This son Pierre, at first a refugee 
 minister in England, afterwards became Dean 
 of Armagh. 
 
 In the realm of history, Rapin is a household 
 word, and yet few perhaps connect him with 
 the soldier-writer who figured so bravely in 
 
in their English Home, loi 
 
 William III.'s army at the Battle of the Boyne, 
 and who was wounded at the siege of Limerick. 
 His intelligence and learning brought him under 
 the special notice of the King, and he was 
 selected as tutor to the Duke of Portland's son. 
 This appointment caused residence abroad, 
 chiefly at the Hague, where he wrote his 
 history, founded on Rymer's " Foedera," a work 
 on which he was engaged for seventeen years. 
 
 Fontaine, or De la Fontaine, is a representa- 
 tive name for a family who underwent great 
 risks in their flight to England and elsewhere ; 
 Jacques Fontaine was minister at Cork, in 1695. 
 
 '' Scholars of the refuge " may be justly 
 applied to these learned men, who engrafted 
 some of that ' Celtic vei've and enthusiasm 
 on our opinions and literature. One name, 
 honoured and familiar to us in the person 
 of Archbishop Trench, of Dublin (resigned), 
 claims twofold refugee ancestry in the families 
 of Chenevix and Trench. 
 
 The former, Chenevix, fled at the Revocation 
 into England, and a descendant became Bishop 
 of Killaloe, and afterwards of Waterford and 
 Lismore about 1745. The latter, Tranche, 
 or La Tranche, was a fugitive, after St. Bar- 
 
I02 Pi'otestants from France 
 
 tholomevv, first In Northumberland, and then 
 in Ireland. One, Power Trench, was the last 
 Archbishop of Tuam, and died in 1839. The 
 members of both families have been dis- 
 tinguished in the church, state, and science. 
 
 While these short notices have been restricted 
 to those famous in the church, we cannot ignore 
 others who, in the army, navy, art, and letters 
 have achieved distinction. 
 
 To all who desire fuller information, the ample 
 biographies in the pages of Smiles, Weiss, or 
 Agnew should be consulted. Many a worker 
 in the humbler crafts has laboured for the better 
 skill and practice of them in England, so that 
 the tribute given to the influence of the refugees 
 by an eminent American wTiter^ is not without 
 weight : '' The virtues, accomplishments, and 
 the arts which France lost by the banishment 
 of its most conservative element, brought 
 the blessings which France rejected, to the 
 nations who received her exiles." 
 
 ^ The Hon. John Jay, address, " Huguenot Society of 
 America," 1883. 
 
in their Eftgltsk Home, 
 
 CHAPTER V. 
 
 Suburban congregations — Provincial churches — Rye, Dover, 
 Sandwich, Maidstone, Faversham, Southampton, the 
 Channel Isles — Religious differences — The West of 
 England — East Anglia — Canterbury and the Crypt 
 Church — Archbishop Tait's encouragement of — Present 
 condition — Historical and refugee names round Canter- 
 bury — Its ancient aspect and memories. 
 
 Of the suburban churches devoted to refugee 
 worship, the most interesting, historically speak- 
 ing, was Greenwich, — for there, the little circle 
 of distinguished exiles had been formed by the 
 aged Marquis de Ruvigny. Related to the 
 Countess of Southampton, and uncle to Lady 
 Russell, the Marquis gathered around him a 
 two-fold interest in many ways. The congrega- 
 tion seems to have met in the parish church, 
 as noticed by John Evelyn, who in 1687 
 says, ^' At the conclusion of the Church 
 service, there was a French sermon preached 
 after the use of the English liturgy, translated 
 into French, to a congregation of about 100 
 
I04 Protestants from France 
 
 refugees, of whom the Marquis Ruvigny was 
 the chief, and had obtained the use of the 
 church after the parish service was ended." 
 
 This settlement, founded by the Marquis in 
 1686, appears to have dispersed about 17 18; 
 but inscriptions in the churchyard, and various 
 entries in the registers, fully attest the survival 
 of many foreign families. 
 
 In the former, occur the names of Sir John 
 LethieuUier, who died 1718, also John Savary, 
 1795, and Anthony William Boehm, who is 
 called a '' refugee." The register of the present 
 parish church (St. Alphage) contains marriages 
 of Frenchmen soon after the year 1685, and it 
 seems that a chapel existed for their w^orship, 
 but was taken down when the Greenwich railway 
 w^as made. 
 
 It is difficult to reconcile Evelyn's statement 
 as to service in the (parish?) church with that of 
 a separate building, which must have been used 
 or erected after the period mentioned by him. 
 
 At Wandsworth, a congregation was estab- 
 lished so early as 1573 ; the chapel was enlarged 
 in 1685, and repaired in 1809. 
 
 The first arrivals here were Flemish, about 
 1572; or, as described by Aubrey, the Surrey 
 
in their English Home, 105 
 
 historian, there was a '' manufacture of brass 
 plates for kettles, frying-pans, &c., by Dutch- 
 men, who keep it a mystery." The next, in 
 1685, were French, who followed the occupation 
 of dyeing, hat-making, &c., and who enlarged 
 this chapel as above mentioned, and to the 
 end of the last century, the service was per- 
 formed in French. The building was used by 
 the Independents, and what remains is situate 
 in an obscure locality, almost facing the parish 
 church. Near at hand, is the cemetery called 
 " Mount Nod," where many a refugee inscrip- 
 tion can be traced ; this historical spot has been 
 made more known by an account having been 
 printed in a pamphlet form, and by its better 
 preservation. Among the more prominent per- 
 sons are mentioned M. Baudoin, who fled from 
 France in 1685, Vanderhoven, Dormay, Monto- 
 lieu, Grosse, and many others. This quiet 
 resting-place, surrounded by luxuriant trees, 
 is indeed one of the " hallowed spots of 
 London," and in visiting it we recall the lines 
 of the poet Webster, — 
 
 " I do love these ancient ruins. 
 We never tread upon them, but we set 
 Our foot upon some reverend history." 
 
io6 Protestants from France 
 
 At Hammersmith, where another settlement 
 existed, there appears to have been a church, 
 and foreign names occur in the register. In 
 1703, one Mr. Bernard Rechou was minister; 
 among those to whom the Royal bounty was 
 extended, occurs the name of Monsieur Mazars, 
 the pastor, in i 706. 
 
 The enthusiast must not limit his searches 
 to districts once exclusively foreign ; he may 
 find all round the suburban parishes, traces of 
 refugee life and memorials, as evidenced in the 
 fact of Jean Cavallier, the great Camisard 
 leader, having died at Chelsea, and been buried 
 in the old (St. Luke's) churchyard there. 
 
 In the provinces, we find large settlements, 
 chiefly on the south-east and western parts of 
 England. At Rye, an early congregation was 
 formed, at the first of many Flemish who came 
 to this, and the adjoining Kentish coast. 
 
 As the nearest port to France, Rye attracted 
 several fugitives ; it was also a favourable place 
 for the despatch of troops when England 
 assisted the French Protestants in their wars. 
 
 Like other towns receiving refugees, it had 
 an influx at three successive periods, viz., in 
 I5^S) 1572, and 1685. 
 
in their English Home. 107 
 
 In 1568-69 the Civil war in France caused a 
 migration, and lists of those who fled to Rye, 
 and were resident there, can be found in the 
 Cottonian MSS. in the British Museum ; among 
 them were some ministers; and of the lay popu- 
 lation many came from Rouen and Dieppe. 
 
 After St. Bartholomew (1572) we read that 
 647 persons had entered this town, and in 
 1583 the numbers were 1534. In 1586 the 
 State papers record that the ministers of the 
 French church are in communication with Sir 
 Francis Walsingham ; they desire letters to the 
 magistrate, where they shall take up their abode. 
 
 The increase of strangers led to a proposal 
 for the removal of several from Rye, and after 
 the year 1590, the numbers lessened consider- 
 ably. 
 
 In 1587 conferences of the French churches 
 were held here, but soon after that time the 
 members had so much decreased that Monsieur 
 Morel, the minister, reported he must leave, 
 for want of means ; a '^ colloque," or assembly, 
 had been held at Canterbury, on this and other 
 matters of church government. 
 
 In James I.'s reign there was a small foreign 
 population, but as we approach the time of the 
 
io8 Protestants from France 
 
 " Revocation of the Edict of Nantes," a great 
 increase took place, as is seen by the mayor's 
 report contained in the ''State papers" as 
 follows : — '^ 1 68 1 -88. * These are to certifie all 
 whom it may concerne, that the French Protes- 
 tants w^ho are settled inhabitants of this town of 
 Rye are a sober, harmless, innocent people, such 
 as serve God constantly, according to the usage 
 and custom of the Church of England ; and 
 further, that we believe them to be falsely 
 aspersed for Papists and disaffected persons. 
 April 1 8th, 1682. Signed by the authorities of 
 the town.' " 
 
 In 1685 it is stated that the captains of 
 vessels between Rye and the French coasts 
 made returns of the passengers they brought 
 over. 
 
 The inhabitants declared their willingness 
 that these Protestants newly-settled there 
 might continue their assemblies in the English 
 church, and have the use of the pulpits and 
 seats, &c. From 1682 to about 1727 there 
 were many settlers at Rye ; after that time the 
 numbers declined, and the history of the 
 refugees merged into that of the ordinary 
 inhabitants. 
 
in their English Home. 109 
 
 We learn that at their first coming, the old 
 chapel of the Augustine Friars was supposed 
 to have been their place of worship, and that 
 afterwards they had the use of the parish 
 church. 
 
 The names of the first ministers are difficult 
 to identify ; a few come before us and serve to 
 mark a period of history. 
 
 In 1572, one Monsieur Michell; in 1583, Louis 
 Morel, who came from Southampton; afterwards 
 the name of Gebon, which ultimately became 
 Gibbon. The books of this congregation have 
 been lost, so that it is only by scattered 
 documents we can gain occasional informa- 
 tion. 
 
 The funds for maintenance were very poor ; 
 the appeals of Monsieur Bennoch, the pastor, 
 and Monsieur Campredon, at Dover, to Arch- 
 bishop Tenison, in 1697, set forth the grievance 
 of inadequate allowance to maintain the proper 
 service. 
 
 The sum which was to have been allowed 
 does not seem to have been regularly paid, as 
 Mr. Deffray intercedes with the Archbishop. 
 He states their churches are composed of very 
 poor famiHes, and that unless some help is 
 
I TO Protestants from France 
 
 obtained, the ministers will be discouraged to 
 continue in their present situation. The Lam- 
 beth MS. 1029 gives these particulars at greater 
 length. 
 
 '' Refugees in Sussex '' might well form a 
 theme of note, for from early times, Rye and 
 Winchelsea welcomed their arrival, and it can- 
 not be doubted that the first impetus given 
 to their settling here, was the industries of the 
 cloth and iron trade in the bordering tow^ns 
 of Kent. Foreign names, though in altered 
 guise, have long survived, and of these may 
 be cited the Le Telliers, who have become 
 Taylors, and that of Dansay — connected with 
 George I., who, when driven by stress of 
 weather in 1725 into Rye, one Dansay, cap- 
 tain of a trading vessel, had the honour of 
 bringing the King on shore. This quaint old 
 town, though bereft of its once foreign colony, 
 retains a primitive appearance. The narrow 
 streets, with overhanging houses, the massive 
 Ypres Tower serving as a kind of guard and 
 outpost, the sluggish river, and the winding 
 harbour, all point to a tale of the past, when 
 this place was alive with the commerce and 
 influence of several nations. 
 
in their Eno^Ush Home. 1 1 1 
 
 '<i> 
 
 To quote a modern writer, '' We breathe 
 the very air of the past In these antique 
 streets, up and down, hither and thither, 
 roughly paved, with many a gabled house here 
 and there, and strange ruins, and gates, and 
 towers." 
 
 Mr. Basil Champneys, in his '^ Corner of 
 England," speaks of Rye as having '' in its 
 general aspect at least the strangeness of a 
 foreign town, and its individual remains are 
 certainly not less interesting. There are many 
 old streets to explore, houses having frowning 
 story over story, which promise a w^ealth of the 
 picturesque." 
 
 At Dover are distinct traces of Immlofration, 
 that port being naturally, one of frequent and 
 important service. 
 
 An early arrival was in 1621, when, on account 
 of the troubles, '' French Protestants daily land 
 at Dover;" some ministers desiring the use of 
 the parish church on certain days, request Lord 
 Zouch to apply to Archbishop Abbot on their 
 behalf. The Primate wished to have a return of 
 the number of the communicants and non- 
 communicants of foreign birth. It is probable 
 that the strangers were allowed the use of the 
 
112 Protestants from France 
 
 parish church of St. Mary's, the State papers ^ 
 recording that the French in 1621 had service 
 there three times a week. A regular congrega- 
 tion was formed in 1646, and one Philhppe le 
 Keux was their minister ; in 1634, Etienne 
 Payenne ; and in 1719, Jean Campredon. 
 
 Names of foreign Hneage in the adjoining 
 parishes attest the refugee element ; there are 
 found those of Tournay, Delancy, Minet, and 
 others around Dover, while the family of Papillon 
 from Avranches have at different times repre- 
 sented the ancient borough in Parliament. In 
 this part of Kent land was sometimes given for 
 the maintenance of the French services both at 
 Canterbury and elsewhere, and the donors were 
 generally of foreign descent. In no neighbour- 
 hood does there appear to have been so large 
 a number of English clergy of refugee origin 
 as the district around Dover. At Sandwich 
 the Walloons, in the reign of Elizabeth, settled, 
 and probably used one of the parish churches 
 for their service ; that Queen also granted them 
 liberty to exercise their manufactures. 
 
 Archbishop Parker on his visit here in 1563 
 
 * Domestic series, James I. 
 
in their English Home, 1 1 3 
 
 spoke of them as '' profitable and gentle 
 strangers which ought to be welcome and not 
 grudged at." Many trades were carried on, 
 and some names remain, even to this day, 
 which proclaim a long Inherited and foreign 
 lineage. St. Clement's was one of the churches 
 allowed for use, on payment of a small annual 
 sum or a portion of the repairs. During Laud's 
 primacy, 1634, occurred the appeal of the 
 ministers of the Dutch churches at Sandwich 
 and Maidstone against the imperative demands 
 of the Archbishop towards a conformity to the 
 English liturgy and church government. Many, 
 rather than lose their independency of worship 
 left the place ; the matter, however, was Inter- 
 rupted by the Civil war, but survives In literature 
 In a pamphlet by John Bulteel, minister of the 
 Walloon church at Canterbury, entitled ''The 
 troubles of the three foreign Churches in 
 Kent." 
 
 At Hythe, another Cinque port, can be 
 traced some foreign families who once repre- 
 sented that place In Parliament ; those of the 
 Desbouverles and Huguessens being of local 
 importance. 
 
 Of Faversham and Maidstone there Is but 
 
 I 
 
114 Protestants from France 
 
 slight record of refugee settlements ; though at 
 the former town some foreign names remain, 
 that of Giraud having long held honourable 
 repute. There is but slight evidence of a 
 church here, although towards the end of the 
 seventeenth century we read of French ministers 
 who officiated. At Maidstone, the Dutch and 
 Flemings settled in 1573 under the protection 
 of Queen Elizabeth, and were allowed to retain 
 their own service, the corporation having granted 
 them St. Faith's Chapel and burial-ground. 
 The same stringent measures were adopted here 
 as at Sandwich by Archbishop Laud, and the 
 result of his policy was the dispersion of the 
 foreign residents. 
 
 Freedom of worship was resumed under the 
 Commonwealth ; we can find little or no trace 
 •of French families at Maidstone, and the large 
 numbers of Dutch mav, in a measure be at- 
 tributed to the demand for cloth-weaving, spin- 
 ning, &c., the workers in which formed a guild 
 for the protection of their interests in this town. 
 
 The history of the Southampton congregation, 
 at first for the Walloons, and afterwards for 
 joint service with the French, is much inter- 
 woven with the policy of the English church, 
 
ill their English Home. 1 1 5 
 
 and especially with Bishop Home, of Win- 
 chester. That Prelate used his influence with 
 Cecil (Lord Burleigh) for the Walloons in 
 15^7^ by gaining them the '' Domus Dei" at 
 Southampton, and also permission to exercise 
 their trades. The visitor may now see near 
 the partly-standing walls of this ancient town 
 the church formerly called '' God's House," or 
 the chapel of St. Julian. Founded in the reign 
 of Edward HI. it was used by the Walloons in 
 the time of Edward VI., and in a measure has 
 remained intact, though greatly altered by 
 modern repairs. 
 
 The registers are said to be the best pre- 
 served of such documents. The members 
 adopted the conformist rite as at Nonvich and 
 Canterbury; several dissensions arose on this 
 point on the arrival of the Huguenots after the 
 St. Bartholomew. The history of the South- 
 ampton church naturally leads to that In the 
 Channel Islands, with which it was ecclesias- 
 tically connected. 
 
 The foreign colonies in these Isles mieht well 
 form a chapter by itself, and they have been 
 much intermixed with our own history. The late 
 Victor Hugo graphically describes their posi- 
 
 I 2 
 
1 1 6 Protestants from Fra nee 
 
 tion as '' Ces morceaux de la France, tombes 
 dans la mer et ramasses par I'Angleterre." 
 
 Many circumstances led to their close con- 
 nection with England and France, their position 
 naturally made them a safe retreat ; and from 
 the time of Edward VI. we may trace the rise 
 and progress of Protestantism, not unchecked 
 by persecution and severity. The governors of 
 the islands have had more or less influence in 
 church affairs ; one of the earliest was the Duke 
 of Somerset, in the reign of Edward. The 
 Book of Common Prayer, translated into French, 
 and printed in 1553, '' Pour les isles de sa 
 Mageste," has already been noticed. 
 
 In the publication of this book, the Duke 
 advocated the cause of the French printing- 
 press with the King. During Queen Mary's 
 reign, in the Channel Islands, as elsewhere, per- 
 secution raged, and we can chronicle nothing. 
 
 Under Elizabeth much progress was made, 
 and the Huguenots petitioned for the use of 
 their religion in all the churches of Jersey. The 
 Queen, with a wisdom habitual to her policy, 
 only allowed it at the parish church of St. 
 Helier. 
 
 In 1564, the first Synod held at Guernsey 
 
in their English Home, 1 1 7 
 
 decreed to send a delegate to the Bishop of 
 Winchester, and long afterwards that See 
 (formerly attached to Coutances) has played 
 a leading part in the refugee history of the 
 islands. Several illustrious names have ap- 
 peared as governors of Jersey or Guernsey. 
 Of the former was Sir Walter Raleigh in 1600; 
 the right of nomination to livings was vested in 
 the governor. 
 
 During the sway of Sir John Peyton, we hear 
 of discussions as to the obligations to conform 
 to Episcopal jurisdiction, which was much ex- 
 erted in Jersey and Guernsey. The nomination 
 by the above-named governor of one who had 
 received ordination at Oxford, to be a minister 
 of the French Church, created indignation. 
 
 The "colloquy" resented this movement, 
 but eventually yielded to what might be called 
 a breaking away from the traditions of the 
 Huguenot faith. The Islands, in a great 
 measure, adopted the '' conforming " system, 
 which was supported by the English church. 
 
 James I. continued the like privileges to the 
 refugees, as Elizabeth had done ; but owing to 
 some opposition to the orders that Queen had 
 made, Archbishop Abbot reserved the office and 
 
ii8 Protestants from France 
 
 authority of the Dean of Jersey, and ordered 
 that the Book of Common Prayer should be 
 reprinted In French, and used In the Island 
 churches, but that the ministers should not be 
 bound to It in every particular. 
 
 In 1610 we hear of the enactment of 
 '' Canons Eccleslastlques," and that the work 
 of reconstituting them was placed In the 
 hands of Archbishop Abbot, Bishop Montague 
 (London), and Bishop Williams (Winchester). 
 
 The result of the change was a great modifi- 
 cation of system among the congregations, and 
 conformity, acknowledging the King as the 
 head, became general. 
 
 The Commonwealth In this, as In other 
 districts, produced a freer opinion on religious 
 matters, and during its sway, the Channel 
 Islands returned to their earlier and simpler 
 forms of worship. This, however, was quickly 
 extinguished on the Restoration in 1660, and 
 the Act of Uniformity soon afterwards, com- 
 pletely reduced the churches to their former 
 episcopal government. This Act was not with- 
 out Its consequences, several foreign ministers, 
 rather than adopt Anglicanism, gave up their 
 livings, and thus great variance was created. 
 
ill their English Hovic. 1 1 9 
 
 Guernsey retained a more Calvinistic feeling 
 than the other islands, havintr imbibed much of" 
 the Genevese doctrine, but this was quickly 
 abandoned on the return of the monarchy. 
 
 In 1673, Jean de Saumarez was Dean of 
 Jersey, and it is recorded that during his rule^ 
 strict adherence to the conforming system was 
 absolute, indeed it is impossible to conceal that 
 the influence of James II., in a great degree 
 promoted these measures. 
 
 About 1 700, Bishop Trelawney of Winchester, 
 gave attention to the Isles and their govern- 
 ment ; the ''Canons Ecclesiastiques " again 
 enforced, caused much discord, especially from 
 one of the ministers, Monsieur Picot, of Torteval 
 in Guernsey. Correspondence passed between 
 him and Bishops Mews and Trelawney which 
 revealed the new position of the foreign 
 ministers in their relation to the English 
 church. 
 
 The authority of the Dean as affecting 
 refugee worship was, at times, unduly exercised, 
 and hence the appeal of their churches to the 
 Primate or Bishops, and among those who 
 supported their cause were Drs. Tenison 
 (Canterbury), and Hoadly (Winchester). 
 
1 2 o Protestants from France 
 
 About 1750 we find Archbishop Herring 
 interesthig himself with the Duke of Bedford 
 for the rehef of the Jersey exiles ; some 
 pecuniary aid was obtained till a certain number 
 could be transported to other countries. 
 
 Thus, to an almost recent period we hear of 
 the Church of England, along with the nobility, 
 doing her share to help those, who, though 
 differing in creed, must acknowledge one 
 universal faith. Through all the changes in 
 the Channel Isles, the foreign ministers have 
 perhaps clung more tenaciously than elsewhere 
 to their own tenets, and conformity to Anglican 
 rites, had at times, a hard battle to succeed. 
 
 In the West of England, large settlements 
 were made at Bristol, Barnstaple, Exeter, 
 Plymouth, Dartmouth, &c., and consequently 
 churches existed in those places, the exiles 
 arriving being chiefly from La Rochelle, 
 Brittany, Nantes, &c. 
 
 At Bristol, after the Revocation of the Edict 
 of Nantes (1685), their congregation first 
 assembled in the chapel of the Hospital of St. 
 Mark's, otherwise called '' Gaunt's Hospital," 
 which they retained till the year 1721, when 
 they erected a building for their own use. 
 
in their English Home, 1 2 1 
 
 The Episcopal jurisdiction which they retained, 
 brought them in contact with some noted men. 
 
 In the carrying on their service, the aid of 
 Bishop Trelawney of Bristol, and of the mayor 
 and magistrates of that city, is much to be 
 noticed. 
 
 Trelawney will be remembered as one of the 
 seven bishops sent to the Tower ; the loyalty of 
 the Cornish miners in coming to the rescue of 
 their countryman is perpetuated In the famous 
 ballad— 
 
 " And shall Trelawney die ? 
 Twenty thousand Cornish men 
 Will see the reason why ! " 
 
 The congregations were at first full to over- 
 flowing ; about 1 790 a great decline was visible, 
 and in 18 14 ceased altogether. 
 
 At Plymouth and Stonehouse, the foreign 
 immigration took place at the end of the i8th 
 century, and the services for both towns appear 
 to have been held in the same building. Occa- 
 sionally the registers of the parish church of 
 St. Andrew's, Plymouth, contain a record of 
 refugee births and baptisms from about 16S9 to 
 1741. 
 
 *' The good folk of Barnstaple," said Jacques 
 
122 Protestants from France 
 
 Fontaine, who had escaped there in an Enghsh 
 ship (1685) '^ showed themselves full of com- 
 passion in our regard, they made us welcome 
 in their homes and entreated us with affectionate 
 care." 
 
 At Exeter, the community was formed soon 
 after 1685, and one of the parish churches was 
 granted for service. The names of Bishop 
 Lavington, Mr. Majendie, and Archbishop 
 Seeker occur most frequently in connection with 
 this church, to which reference is made in 
 Chapter IV. Most of these West of England 
 towns can be associated with William of 
 Oranore, whose landing^, with his followers at 
 Torbay, would naturally aid the Protestant 
 cause. De Bostaquet, one of his generals, 
 attended service while at Exeter in the Cathedral, 
 and was much astonished at the ritual of the 
 time (James II.), and said, " All this is very 
 much opposed to the simplicity of our reformed 
 religion." ^ 
 
 The tapestry manufacture at Exeter employed 
 many artizans, who formed part of the con- 
 gregation there. 
 
 - " Me'moires inedits de Dumont de Bostaquet." 
 
in their English Home. 123 
 
 In Eastern England, a large and important 
 colony was founded, of which Norwich was the 
 most famous. 
 
 The Dutch and Flemish had been the first 
 to establish a manufacture of worsted stuffs; 
 indeed, so early as the reign of Edward II. 
 Norwich was very famous for that industry. 
 In 1564 the trade was at a very low ebb, and it 
 was resolved to invite the strangers of the Low 
 Countries who had been driven away by Alva's 
 persecution. Thus was provided, a good source 
 of employment, so that towards the end of the 
 1 6th century there were over 3000 strangers in 
 the place. 
 
 Queen Elizabeth, though willing to give them 
 all protection, provided they conformed to the 
 ecclesiastical and civil government of the city, 
 commanded that the mayor and his officials 
 should institute an inquiry as to their number, 
 their attendance at any service, &c. 
 
 The early history of the Norwich congregation 
 is much connected with what is called the 
 '' Discipline of the Walloon Church," which 
 forms one of the leading features of the Re- 
 formed faith in the i6th century. 
 
 It may here be stated, that the foreign 
 
124 Protestants from France 
 
 churches each had their own code or form 
 of "discipline" based on the same general 
 principles, though differing in detail, the articles 
 having been drawn up and approved by the 
 minister, elders, and deacons. 
 
 That of London, brought out under the eye 
 of John a Lasco, who was "Superintendent" of 
 all the foreign churches, was the original and 
 leading code. 
 
 We learn Canterbury had its form, but in that 
 of Norwich great interest centres for many 
 reasons. 
 
 In 1589 the French congregation had become 
 so important that they also adopted their own 
 " discipline," particulars of w^hich are fully 
 described in the " Norfolk Antiquarian Mis- 
 cellany," (vol. ii.), by Miss Toulmin Smith. 
 The Norwich document is increased in value 
 by having the signatures of the ministers and 
 elders attached, thus forming, with that of 
 London and Canterbury, one of the most 
 important records. 
 
 The place of worship allowed, both for the 
 Walloons and French, was at first, the Bishop 
 of Norwich's chapel, afterwards one of the city 
 churches. 
 
in their English Home, 125 
 
 We follow almost the same events here as 
 at Canterbury, the divisions between the Con- 
 formist and non-Conformist sections, the media- 
 tion of some of the Bishops, and their course 
 of action. In most of these changes, the Mayor 
 and corporation took their part in advice or 
 co-operation. 
 
 During the continuance of the congregation, 
 it became possessed of property near Norwich ; 
 but on the dissolution of the church, about 
 1820, a scheme was provided for dispensing 
 the funds to charitable purposes, in which the 
 French Protestant Hospital in London was 
 entrusted. 
 
 The ministers of this church have been 
 more or less noted by their works or their 
 circumstances to merit mention, and among 
 some twenty, since the foundation, may be 
 selected Monsieur Basnage, Peter de Laune, 
 Jean Bruckner, and others. 
 
 To this day, refugee families exist In or near 
 Norwich, showing what an important settlement 
 it must have been, as still seen in the well- 
 known names of Martineau, Desormeau, Colum- 
 bine, Mottram, &c. 
 
 Another spot was Thorney Abbey, in Cam- 
 
126 Protestants from France 
 
 bridgeshire, where a congregation was formed 
 in 1652, which lasted seventy-five years. 
 
 It is no less interesting than remarkable to 
 state, that the once vast lands of this noted 
 monastery became the abode of several Pro- 
 testants from North Holland, who were after- 
 wards increased by those from France. The 
 possession of this property by the Russell 
 family claims remark, as it is a matter of history 
 that one of the Dukes of Bedford took up 
 earnestly the cause of the exiles in the eighteenth 
 century. 
 
 In the churchyard at Thorney are several in- 
 scriptions ; a transcript of foreign names in the 
 registers in a work on '' Thorney Abbey," by 
 the Rev. R. H. Warner (1879) has added to the 
 further knowledge of this settlement. 
 
 At Whittlesea, near Peterborough, there is 
 said to have been a congregation, but the 
 authority is doubtful. At Stamford, the great 
 Lord Burleigh took interest in the refugees 
 settled there. 
 
 That the work of draining and converting the 
 flat lands of Eastern England to productive use 
 would be carried out partly by the Dutch is not 
 a surprise^ as we find that they applied to 
 
211 
 
 their Eno;lish Home. 127 
 
 Lincolnshire the skill which had been expended 
 on Holland. At Sandtoft Chapel a colony of 
 Dutch and French was gathered, and though 
 their services were at first interrupted by 
 dissensions among the landowners in 1681, 
 a church was formed and a minister ap- 
 pointed. 
 
 This did not last long. In the neighbour- 
 hood are still to be found families descended 
 from those who fled from France in 1685. 
 
 The congregation at Thorpe-le-Soken, in 
 Essex, founded in 1683, is connected with 
 Bishop Compton, of London, who approved of 
 a transfer of the French service from the parish 
 church, and ultimately of the erection of a 
 chapel for their own use, which w^as opened in 
 1688. 
 
 Jean Severln was the first minister, but soon 
 left this place for Greenwich, and about 1740 
 the congregation was dispersed. 
 
 As illustrating the relations of the Church of 
 England and the refugees, we may mention that 
 this community, having been thought wanting 
 In loyalty to James IL, a declaration to the 
 opposite effect was sent to the Bishop of 
 London and the magistrates; this document, 
 
128 Protestants from F7'ance 
 
 as giving the signatures of the foreign residents, 
 is of historical interest and import. 
 
 The churches where the refugees worshipped 
 have, with the exception of some few in London, 
 entirely disappeared, and in the provinces scanty 
 remains tell the tale of former days. The de- 
 scendants of those who fled to this country for 
 conscience sake have conformed more or less 
 to the English church. There yet remains, 
 exactly as of old, enshrined in the noblest of 
 England's Minsters, Canterbury Cathedral, the 
 French church in the crypt, dating from the 
 reign of Edward VI., surviving the ages of per- 
 secution — a witness, as it were, of the wide- 
 spread nationality of the reformed religion. In 
 that ancient crypt, stamped with the architec- 
 tural skill of Prior Ernulf, service is still per- 
 formed on Sundays, and the old Huguenot 
 hymn, once sung in the rocky fastnesses of the 
 Cevennes, goes forth undisturbed in these fair 
 cathedral precincts. Around the interior walls, 
 are French texts of Scripture ; and tradition says 
 that in these vaulted aisles the looms of the 
 strangers w^ere set up and worked. 
 
 The annals of this little church, which claims 
 
ill their English Home, 1 2 9 
 
 Its recognition from the hands of Edward VI. 
 and Queen Elizabeth, and the only one now 
 remaining in the county of Kent, may fitly close 
 this chapter. 
 
 The first congregation was formed by the 
 Walloons, or French-speaking Flemings, in 
 1550 ; it was then increased by the arrival of 
 the Huguenots after St. Bartholomew (1572). 
 
 In time, the whole of the crypt was given up 
 to the foreigners, their schools and meetings. 
 Archbishop Cranmer and Parker showed much 
 interest in the cause, and encouraged their ser- 
 vices. In 1573 the religious freedom of the 
 strangers was further approved by Royal Letters 
 Patent, and Queen Elizabeth always supported 
 their efforts. In 1574 the civil magistrates 
 confirmed these privileges, and with the growing 
 industries of the city, the refugees prospered in 
 every way. In the visits to Canterbury of some 
 of the Primates, this crypt church generally 
 received their attention. In 1640, writes Somner, 
 the Kentish historian, '^ The congregation, for 
 the most part of distressed exiles, has grown so 
 great and yet daily multiplying, that the place 
 in short time is likely to prove a hive too little 
 to contain such a swarm.'^ 
 
 K 
 
130 Protestants from France 
 
 Some dark clouds now overshadowed our his- 
 tory, for Archbishop Laud, with this, as similar 
 foreign congregations In his diocese, enforced 
 the English liturgy and church government. 
 The ministers of the crypt and other Protestant 
 churches appealed to the Primate, but the matter 
 was Interrupted by the outbreak of the Civil War. 
 Apart from that, Internal dissensions arose, and 
 In sketching the history of this community, It Is 
 impossible not to draw both Its light and shade 
 in order to a more perfect picture. 
 
 Secession on doctrinal grounds occasioned a 
 severance of their place of worship, the new- 
 section adhering to the '^ Conformist or Anglican 
 rite," and meeting in a part of the Archbishop's 
 Palace near the cathedral. This disturbed state 
 of affairs was referred to the principal church in 
 London, and after a few years the congregations 
 reunited in the crypt. 
 
 In 1662 Charles IL, by an Order In Council, 
 enjoined unity of worship both with the Wal- 
 loons and the French, and for some fifty years 
 the services were well maintained and har- 
 monious. 
 
 In 1677 we read that there were 2800 Wal- 
 loons and French in the city, and that their 
 
in their English Home, 131 
 
 church was full to overflowing. The Revoca- 
 tion of the Edict of Nantes was at hand, and 
 that event alone increased the foreign settlers, 
 and for nearly a hundred years after 1685 a 
 bright page of history opens on us. That 
 period is much identified with the names of 
 Archbishops Tenison, Wake, Herring, and 
 Seeker, all of whom took great interest not 
 only in the ecclesiastical, but in the temporal 
 welfare of the refugees. In the differences 
 which arose, and which were referred to the 
 Consistory in London, and at times to the 
 ultimatum of the Archbishop, these Primates 
 exercised a wise and liberal judgment. 
 
 An instance of this variance relates to the 
 Walloons, who at times were made to contribute 
 more than their just share in the maintenance 
 of these services, receiving no part in the 
 Royal Bounty fund of William and Mary. In 
 their appeal for redress, the firm and generous 
 support of Archbishop Tenison was given them. 
 It would be impossible not to mention that 
 Socinianism was a great element of discord 
 among the refugees, and that a separate con- 
 gregation adopting these tenets was founded, 
 and called the '' French Uniform church." 
 
 K 2 
 
132 Protestants from France 
 
 Their members, however, soon decreased, and 
 many of them rejoined the '^ crypt" or attended 
 some of the parish churches. The industries of 
 Canterbury — silk-weaving, and other trades — 
 contributed to the welfare of the foreign 
 population, but when the manufactures fell 
 off, a decline in the religious services fol- 
 lowed. 
 
 This crisis arrived about the year 1 790, when 
 Spitalfields and Bethnal Green diverted the 
 trade of Canterbury and left it at a low ebb, so 
 much so that the minister and elders of the 
 crypt church appealed to Archbishop Manners- 
 Sutton for a portion of the Bounty Fund in 
 support of their worship. 
 
 The Primate did not delay in the response ; 
 the then minister, Francois Durand, died, and 
 his successor adopted the Prayer Book, trans- 
 lated into French. Thus, in a measure, the 
 historical continuity of this service was broken 
 by one diverse from the ancient Huguenot 
 formiS. Assistance was obtained to carry on 
 the service, but that help was dependent on 
 the use of the new liturgy. 
 
 From the years 1840 to 1870 the ministers 
 of the French church in St. Martins-le-Grand 
 
in their Eiiglish Home, 1 33 
 
 officiated here till the Rev. J. A. Martin, 
 B.D., the present able pastor,^ was then 
 appointed. 
 
 An appeal for the repair and improvement of 
 this church has not been without result ; the 
 completion is still urged. '' This congregation," 
 wTltes the Rev. J. A. Martin, '' is one of the 
 monuments of that glorious but short reign of 
 Edward VI., which was stamped with so many 
 noble Christian deeds." 
 
 In 1875 the late Archbishop Tait warmly 
 advocated its claims in the House of Lords. 
 '' While he granted that the number of persons 
 attending the service was now very small, yet 
 it was an institution which kept up a connection 
 between the French Protestant Church and the 
 Church of England, and therefore it appears 
 very undesirable that the services should be 
 unnecessarily interfered with." 
 
 Thus, after more than 300 years of existence, 
 this little community has survived the changes 
 of time, the ages of persecution, and the con- 
 flict of opinion, allied as it is to that noble 
 cathedral, all the more noble because of its 
 
 ' " Christian firmness of the Huguenots." By the Rev, 
 J. A. Martin, B.D. i88i. 
 
134 Protestants from France 
 
 massiv^e light and shade, the old and the new 
 blending into one harmonious whole. 
 
 It is impossible not to include S07ne of the 
 refugees who became famous in the role of the 
 cathedral, or were associated with the crypt 
 or other of the Canterbury churches. Among 
 the most prominent were Isaac Casaubon, 
 Pierre du MouHn, and J. M. de I'Angle, whose 
 lives have been alluded to in Chapter IV. 
 
 Du Moulin' s name is already well known to 
 students of Protestant history elsewhere than 
 in England, and his connection with the 
 Huguenot temple at Charenton, near Paris, is 
 a memorable fact. 
 
 The De I'Angle family often appears in 
 Kentish annals, as rector of St. George's, 
 Canterbury, at Walmer, and Chartham, and 
 other places. 
 
 We can only mention a few of the represen- 
 tative refugees who were allied with the English 
 church in this district, such as Dampier, D'Om- 
 brain, Durel, Castillion, Carrier, Herault, &c. 
 
 Among the crypt church ministers may be 
 named some who have gained more than ordi- 
 nary repute. These were Philippe le Keux, 
 Pierre Trouillard, Jean Charpentier, Francois 
 
in thew English Home, 135 
 
 Durand from Alengon, and Monsieur Janson. 
 M. Trouillard was unfortunately pastor during 
 the time when Socinianism reigned. The father 
 of M. Charpentier was a martyr to the cruelty 
 of Louis XIV., the son being at Canterbury ; 
 while the name of Durand was honourably known 
 in this and the London refugee churches. 
 
 Charles le Cene, the eminent refugee, who put 
 forth a new and noted version of the French 
 Bible, cannot pass unnoticed. Born at Caen in 
 1647, he died in London in 1703, having once 
 resided at Canterbury, where he is said to have 
 officiated at the French Church there. 
 
 Among the inscriptions on tablet or tomb- 
 stone, lingers many an historical name from 
 France, and the districts of St. Alphage, Holy 
 Cross, and St. Mildred are especially rich in 
 such valuable memoranda. 
 
 In these parishes were the families of Baudry, 
 Cordeaux, De Caufour, Delamotte, De Lassaux, 
 Fedarb, Gambler, Le Grand, Lepine Miette, 
 Pasquet, Ridout, Rondeau, Vellier, and others. 
 This category would alone endorse, if not for 
 other reasons, the language of Canon Jenkins, 
 who, in his '' Diocesan History of Canterbury," 
 remarks, " The cathedral city has been for 
 
136 Protestants from France 
 
 generations distinguished by an evangelical 
 tone of preaching and sentiment which was the 
 natural result of the vigorous element of foreign 
 Protestantism early engrafted upon the native 
 stock." 
 
 There is, however, something in the aspect 
 of this ancient City which seems to open up, 
 as it were, the whole story of Christianity 
 from its introduction, to the vast assembly 
 of American Prelates gathered in 1878 within 
 its glorious cathedral. In that long interval, 
 historical and stormy scenes have swept over 
 it, superstition has happily been supplanted by 
 truth, the Old and the New World meet in the 
 teaching and lessons of its faith, so that the 
 words of the late Dean Stanley, in his loving 
 and learned researches into the " Memorials of 
 Canterbury " appear to live again : — 
 
 '' From Canterbury, the first English Christian 
 city — from Kent, the first English Christian 
 kingdom — has, by degrees arisen the whole 
 constitution of Church and State in England, 
 which now binds together the whole British 
 Empire." 
 
in their English Home. 137 
 
 CHAPTER VI. 
 
 *' Antiquity, after a time, has the grace of novelty." 
 
 Hazlitt. 
 
 Refugee documents and archives — Registers of their churches 
 — Somerset House, Record Office, and other libraries 
 — The State Papers — Private and provincial collections 
 — Inscriptions — Archives in Ireland — Printed books 
 — Correspondence — Official and private — The " Savile 
 Letters" and Lord HaHfax — Publications of learned 
 societies — Acts of the Synods — Study of the past. 
 
 An important feature In the annals of any one 
 community is the documentary aid we can 
 obtain towards its history and progress. 
 
 This aid is to be found in the records, manu- 
 scripts, and printed Hterature, which, as regards 
 refugee Hfe in England, are very fully set forth 
 in our public and private collections. We may 
 place first the registers of the numerous French 
 churches once in London. These records are 
 
138 Protesta7its from France 
 
 now preserved at Somerset House, with others 
 of the provincial chapels. 
 
 Such documents give, as it were, the key- 
 note to history, by affording great genealogical 
 data ; they range from 1 599 to about 1 790, some 
 few entries reaching to the year 1823. Besides 
 ordinary contents, the registers often mention 
 the names of the ministers of the several 
 churches, occasionally the " Actes du Con- 
 sistoire," with other matters. Some of the 
 registers of the smaller congregations were 
 kept, in early times, at the Threadneedle Street 
 church, as the chief centre, till all were finally 
 removed to Somerset House, as above men- 
 tioned. 
 
 Apart from these (so to speak) ecclesiastical 
 archives, the constant intercourse of England 
 with France led to several political despatches. 
 Many of these relate to our subject, and all may 
 be found arranged and edited in the series 
 of '' State Papers " so ably published under 
 the auspices of the Public Record Office. 
 From the reign of Elizabeth to Charles H., 
 these papers teem with interest, and bring 
 out many an incident of refugee life with the 
 sympathy shown in England. 
 
 Another source are the MSS. in private 
 
in their English Home, 139 
 
 collections ; of special reference to the foreign 
 Protestants, are papers possessed by noblemen 
 and gentlemen, those in the keeping of Lord 
 Salisbury and the Marquis of Bath, at Long- 
 leat, being most important. 
 
 These documents have been made better 
 known by the valuable reports of the Historical 
 MSS. Commission, in which an abstract of 
 their contents is given. 
 
 The subjects are various ; some are letters of 
 the exiled ministers, petitions, objections to 
 restrictions, correspondence between Church 
 dignitaries, noblemen and others, for the relief 
 of the distressed and poorer refugees. 
 
 The manuscripts at our public institutions, at 
 the British Museum, the University and college 
 Libraries of Oxford and Cambridge, also claim 
 attention. At Cambridge, are preserved the 
 Vaudois papers, collected by Sir Samuel Mor- 
 land, Cromwell's envoy in the Savoy, during 
 that dire persecution ; as a collateral subject 
 with Huguenot history, these are of great 
 interest. At Oxford, Archbishop Wake's col- 
 lection, known as the *' Christ Church letters," 
 is of moment ; that Primate's encouragement 
 of the Protestants has already been noticed. 
 This correspondence with the noted men of 
 
140 Protestants from France 
 
 the day forms no unworthy parallel to a similar 
 series in Lambeth Palace Library. 
 
 The records of the Dutch Church, Austin 
 Friars/ preserved in the Guildhall, cannot be 
 overlooked, nor those relating to the French 
 refugees, in the same place. At Sion College, 
 on the Embankment, will be found information 
 as to foreign clergymen in London. 
 
 Not only London, but the provinces afford 
 material for our subject, and naturally those 
 towns where the exiles settled, give the best 
 clue to their documentary annals. 
 
 Such are Bristol, Canterbury, Dover, Norwich, 
 Plymouth, Rye, and other places ; the gleanings 
 from these spots being mostly found in the 
 corporation records of each town, that of 
 Canterbury being abundant in many ways. 
 
 In those city archives may be traced, in 
 the admission of freemen, many a '^ stranger," 
 whose occupation is sometimes described ; much 
 interest is derived from the perusal of the lists 
 of the societies, or ancient guilds, as the 
 Weavers', Dyers', Glass-makers', and others, 
 who had their several charters of incorporation ; 
 
 ^ " Registers of the Dutch Church." Edited by W. J. C. 
 Moens. 1884. 
 
ill their English Home. 1 4 1 
 
 in this way a forgotten link of family history 
 can be supplied. 
 
 This brings me to the subject of parish 
 registers as affording great assistance. 
 
 In the later years of refugee settlements, we 
 find that many of the '' strangers " attended our 
 English churches, consequently their registers 
 are, at times, very helpful in research. 
 
 This is particularly the case in the parishes 
 of Holy Cross ^ and St. Alphage, Canterbury, 
 whose registers are full of allusions to the 
 parentage and condition of the inhabitants of 
 those districts, who were chiefly weavers. 
 
 An instance of a cathedral register abounding 
 in foreign genealogical data is Canterbury, 
 which has been ''edited" for theHarleian Society 
 by Mr. R. Hovenden in 1878. It is urged that 
 every such typical document should be thus 
 made known ; some Societies have done good 
 work in printing the registers of the London 
 churches ; but in publishing one of the foreign 
 congregations much might be accomplished, 
 and the connection of the English with the 
 refugees further established. While parish 
 
 2 " Our Parish Books and what they tell us." By J. M. 
 Cowper. 1884-5. 
 
142 Protestants from France 
 
 registers are usually kept in the churches to 
 which they belong, we occasionally find them 
 in private hands ; an instance of this occurring 
 in the Somerset House chapel-register, which was 
 once in the possession of the late Sir Thomas 
 Phillipps, of Cheltenham. As to the particular 
 contents of these volumes, it is stated by Mr. 
 J. S. Burn that *'the register of the French 
 church at Southampton is a model of careful 
 guardianship ; besides containing the usual 
 births, deaths, and marriages, it refers to fasts, 
 thanksgivings, and church affairs, with the list 
 of the ministers." Further aid is to be had in 
 the subscriptions collected in the different 
 archdeaconries, which are often preserved with 
 cathedral documents, or occasionally at the 
 Record Office, London. 
 
 Assistance can also be found by consulting 
 the minute books of the Consistories, and 
 members' books, containing the names of those 
 who came to the sacrament. In the churches, 
 lists were often hung up of past ministers, 
 elders, and deacons. 
 
 Besides ecclesiastical archives,^ the collection 
 of wills proved in each Diocese Is of great im- 
 portance to the historical student, and indeed 
 ^ Those at Fulham Palace, refer to refugee church history. 
 
in their English Home, 143 
 
 there Is hardly a document which may not prove 
 a mine of wealth. 
 
 The journals of the House of Lords, wherein 
 many petitions and addresses are preserved of 
 those seeking relief from our Government, give 
 valuable particulars. 
 
 In a romantic, though not impossible way, 
 much light could be thrown on the numbers and 
 names of those who fled from France, by the 
 returns said to be made by captains of vessels 
 plying from that country to England. 
 
 History can also be written on stone ; some 
 of the most defined helps are the Inscrip- 
 tions and tablets in our cathedrals, churches, 
 and churchyards. Here, again, refugee names 
 occur, especially at Canterbury,^ and we plead 
 that all such fast-fading memorials, should be 
 copied ere they become illegible. 
 
 " An antique stone, 
 The relics spared by old decay, 
 As records often stand alone 
 Of races that have passed away. 
 And when historic light is thrown, 
 With a dim uncertain ray, 
 Traditions of an ancient state 
 A ruin may corroborate." 
 
 * In the cathedral, its cloisters, and the city churches, 
 several eminent foreign names are extant. 
 
144 Protestants from Fra^ice 
 
 Art also steps In to the aid of hiscory ; the 
 brush of Sir J. E. Millais and P. H. Calderon, 
 R.A,, has touchlngly pourtrayed the noted 
 scenes and sufferings of Huguenot hfe. Nor 
 can prints or book illustrations or medals be 
 ignored, as a great assistance to the subject. 
 
 To Ireland we turn with distinct knowledge 
 that in her chief towns are preserved many 
 records of a people to whom she showed kindly 
 and welcome aid. At Dublin, existed a most 
 interesting bond of union — for the documents 
 relating to the Protestants of La Rochelle were 
 once deposited in St. Patrick's Library, till 1862, 
 when they were reclaimed by the Consistory of 
 Rochelle, where they now remain. 
 
 The Corporation Records of Cork, Waterford, 
 Youghal, and other cities, allude to the natu- 
 ralization of the refugees, and that all who had 
 fled their country on account of their religion 
 be admitted free of the Corporation, with other 
 encouragements for them to settle. In Ulster 
 are to be found documents of interest, several 
 of which have been printed in the Ulster Journal 
 of Archceology. Besides the rich storehouse of 
 manuscript lore, of which only the most typical 
 examples have been cited, there is the wide field 
 

 >:>^r 
 
 L E S 
 
 PSEAVMES 
 
 DE DAVID 
 
 P S E A V M E 1. C. M. 
 
 V i ao confcil des malins H'a efti , 
 
 prjfe , M lis nuir&j^njf Sa Loicomempie ^|"J[i_^ 
 fe "be reternej , it «n cft'd^eu*: Ccfta\ne-~" 
 
 rD«rt c«!ni- 'k eft henreux. 
 
 f St fbnblera. vn avbre ^r<->ntl &: bcAu, Plante 
 
 
 long dYn clair couvant vuifftau , g«r ^ai (on 
 
 Facsimile of page from Psalm Book published at Nyort, 1670. 
 
 To face page 145. 
 
in their English Home. 145 
 
 of printed literature abounding in scope and 
 variety. 
 
 The beginning of its career centres, as it 
 were, round the reign of Edward VI., when the 
 orders sanctioned by that King took visible form 
 in type. Of this, John a Lasco's important 
 treatise, entitled '^ La Discipline ecclesiastique 
 des Eglises reformees de France, " printed in 
 1 548, holds a leading place. We next notice the 
 translations of the Scriptures, of the Psalms in 
 rhyme by Beza and Clement Marot,^ and of the 
 many narratives of the persecutions, to which are 
 sometimes added the historically interesting 
 fact of their having been printed Alt desert, 
 referring possibly to the need of greater caution 
 as to their place of imprint. 
 
 While such works were on the increase, per- 
 mission was given by Edward VI. for a French 
 Protestant in 1552 to set up a printing-press in 
 England, also for the French king's licence to 
 print the Bible in Paris. In the following year, 
 1553, the translation of our Prayer-Book into 
 French was made by one Fran9oys Philippe, and 
 
 ^ The Psalms, set to music, early formed a part of family 
 worship, or were sung in the streets and fields, and at large 
 meetings by the assembled crowds. 
 
 L 
 
146 Protestants from France 
 
 this has been more fully described in Chapter I. 
 p. 12. 
 
 Many publications now followed ; some even 
 give the lists ^ of those who suffered for 
 conscience' sake. Through the dark days of 
 Queen Mary few books appeared ; but in the 
 reign of Elizabeth, a brighter prospect opens, 
 and the influx of the strangers after '' St. Bar- 
 tholomew" (1572) naturally brought its atten- 
 dant train of published writings. 
 
 The cordiality of Archbishops Parker and 
 Grindal to the exiles is an acknowledged fact, 
 and many an episode of kindly help can 
 be traced in the correspondence of these 
 Prelates with learned divines in the volumes of 
 the " Parker Society." During the seventeenth 
 and eighteenth centuries periodical literature 
 became very profuse, and its pages offered a 
 welcome medium for the circulation of opinions. 
 The pamphlet often assumed the guise of a 
 letter addressed from the representatives of one 
 State to another, wherein several matters would 
 be discussed, as doctrinal differences, admi- 
 nistration of relief, committees for help. In 
 
 ^ " Histoire ecclesiastique des Eglises reformees de 
 PVance." Anvers, 1580. 
 
in their English Home, 147 
 
 most of these cases the names of those who 
 escaped from France appear, the Hsts being 
 divided into those of position, the '' bourgeoise," 
 with others of reduced means. After the Revo- 
 cation of the Edict of Nantes, writings of all 
 kinds became more abundant, and we meet with 
 letters of denization and naturalization, and 
 in these, many important particulars occur. 
 
 The records of patents taken out for manu- 
 facturers, and reports of committees, give ample 
 sources of information. An example of the 
 latter occurs in a report of committee against a 
 contraband trade which the French Protestants 
 in London carried on with those abroad in 1698. 
 
 The correspondence between England and 
 France before and after the above date, is 
 strikingly instanced in what is known as the 
 '^ Savile Letters," from Sir H. Savile, Envoy at 
 Paris, and Vice-Chamberlain to Charles IL and 
 James IL, published by the Camden Society 
 in 1858. 
 
 Savile's wish was to mitigate the severity of 
 Louis XIV. 's' dealings with the Protestants, and 
 his colleague in England (Lord Halifax) was 
 anxious to promote the same views, and thus 
 writes : — 
 
 L 2 
 
148 Protestants fro77t Frajice 
 
 ^' I shall endeavour to justify my Protestant- 
 ship by doing all that is in my power to the 
 encouraging those that take sanctuary here out 
 of France." 
 
 Again, Lord Halifax says (1679-80), ''My 
 credit with the French Protestants I owe wholly 
 to you, your zeal being so notorious that it 
 throweth a lustre upon all your poor relations." 
 
 Charenton was the headquarters of Protestan- 
 tism, and this place seems to have attracted Sir 
 H. Savile, who writes, in 1679, to Lord Halifax: — 
 
 '' Having never failed Charenton one Sunday 
 since I came into France, how much more this 
 is for the King's service you cannot imagine, 
 unless you saw how kindly these poor people 
 take so small a countenancing as mine is." 
 
 In return. Lord Halifax writes : — " I approve 
 of your going to Charenton, and your coun- 
 tenancing the Protestants, which I think the 
 principal work of an English minister in France, 
 but I am apt to believe it may make the Court 
 there grow weary of you." 
 
 Six more years and the " Temple " at Charen- 
 ton was levelled to the ground, while other 
 Protestant churches were no more, for the 
 ''Edict" had gone forth ! 
 
 Correspondence and despatches of the 
 
in their Ene-lish Home, 149 
 
 *ii> 
 
 nobility, bishops, divines, and others, crowd the 
 periodical and official publications of the time, and 
 we owe much to the learned societies who have 
 printed the most important of these documents. 
 
 In this category may be named the Camden 
 Society, in an article entitled '' Foreigners re- 
 sident in England, 1618 — 1688;" the Sussex 
 Archaeological in another, called, '' Refugees 
 in Sussex;'* while the East Anglian settlements 
 have found place in the Norfolk Antiquarian Mis- 
 cellany. Several instances might be quoted by 
 which obscure information has been brought to 
 light and local topography enriched. In the 
 by-ways, as it were, of history, many a hidden 
 fact is revealed, and even the ordinary handbook 
 is not to be overlooked. 
 
 Periodical literature held a long sway in 
 refugee annals. It may be that the frequent 
 anonymous style of the writing guaranteed 
 safety in those inquisitorial times, and so pre- 
 served the continuity of the series. 
 
 The publication of the various "' Acts of the 
 Synods," those held at Charenton being specially 
 famous, cannot be unnoticed. Several of these 
 Acts were afterwards printed at Oxford. 
 
 As bearing on this subject, there is a MS. 
 belonging to L. Majendie, Esq., which claims 
 
150 Protestants from France 
 
 particular mention, as it is a '' Memoire de tous 
 les Synodes nationaux." In the same possession, 
 is the original manuscript of John a Lasco's "Dis- 
 cipline des Eglises reformees," which has been 
 before alluded to, and forms the key-note of the 
 earlier annals of the foreign Protestant churches. 
 
 The varying information to be gleaned from 
 MSS., books, prints, &c., is endless, and the 
 intelligent study of them leads to the correc- 
 tion of much which has been conjectured, and 
 to the increase of fresh truth. We live in an 
 age when the clearer insight of every subject 
 is acquired by investigation and help from the 
 past ; from the archives in our country, and 
 the stores of printed literature, much may be 
 gained. The late Dean Stanley said/ " Now, 
 however, the time is come when a spirit prevails 
 of juster appreciation of the past. It has grown 
 up at the very moment when but for it every 
 relic of antiquity would have disappeared. 
 
 " The bane and the antidote have grown side 
 by side ; and in this w^ay we may be able to hand 
 down to future generations the gifts and inherit- 
 ances we have received from generations of old." 
 
 5" Address — " Kent Archaeological Society," 1858. 
 
in their English Home. \ 5 1 
 
 CHAPTER VII. 
 
 Present state of French Protestantism — Influence of the 
 English Church abroad — The CoHgny Monument — Dr. 
 Bersier and churches in Paris — Foreign societies and 
 their work — America and her co-operation — Churches 
 still remaining — French Protestant Hospital — Arch- 
 bishop Tait and his influence — Huguenot Society of 
 London — Publications on refugee history — Bi-centenary 
 of the ''Revocation of the Edict of Nantes" — Conclusion. 
 
 The later history of refugee life in England is 
 a harder task to chronicle than its earlier career, 
 as time and circumstances have blended it so 
 intimately with our own surroundings. We 
 cannot, however, dissociate the fact from the 
 efforts made in France during the last fifty 
 years for the increase of Protestantism, and its 
 relations and influences with our own country. 
 Many causes have aided this growth ; several 
 illustrious divines, politicians, and writers have 
 combined not a little to advance these move- 
 ments, and of such may be named — D'Aubigne, 
 
152 Protestants from France 
 
 Monod, Vinet, De Pressense, Grandpierre, 
 Thiers, Gulzot, and others. 
 
 The building of churches in Paris, its neigh- 
 bourhood, and the provinces has been one of 
 the means of success, and in this, England 
 has gladly shared in promoting their erection. 
 Here may be specially instanced, the '^ Eglise 
 de I'Etoile," which, finished soon after the 
 Franco-German war (i 870-1), takes a leading 
 place in the annals of Paris. Its pastor, the 
 Rev. Eugene Bersier, D.D., from having adapted 
 a partly liturgical form to that already existing, 
 has created a life and interest in the service of 
 an inspiring character. 
 
 A movement to perpetuate the memory of a 
 noble man. Admiral Coligny, has lately been 
 set on foot, by proposing a monument near the 
 very spot on which he fell in the fatal St. Bar- 
 tholomew. The feeling England evinced, and 
 the aid she afforded by subscription, cannot 
 pass unnoticed, nor the fact that the Admiral's 
 brother (Odet de Coligny) rests in our grandest 
 minster, Canterbury Cathedral. 
 
 In Paris other means have been employed for 
 the spread of Protestantism, and among them 
 we may mention some of the societies, both re- 
 
in their English Home, 153 
 
 ligious and secular. The "' Societe de rHistoIre 
 du Protestantisme Frangais,*' founded in 1852, 
 occupies a most important and honourable 
 position. By publishing proceedings ^ and by 
 holding meetings in cities which have been 
 the stronghold of the refugees, this society 
 has done effective and scholarly work, and is 
 supported by writers of known ability and 
 position in France. 
 
 The conference at Nismes in 1883 was espe- 
 cially notable ; the visits and services, of an 
 historical character, commemorated the Protes- 
 tantism of that ancient city, and the memory of 
 those who suffered long in the Tour de Constance 
 rather than deny their faith, was recalled, even 
 through the lapse of many years. Assemblies 
 of different religious societies at Berlin, Basle, 
 Geneva, Paris, and elsewhere have had their 
 successful results, and of these may be named 
 the Evangelical Alliance, which has promoted 
 many excellent schemes. 
 
 Another element marks the history and pro- 
 gress of Protestantism, viz. the synods held from 
 
 ^ *' Bulletin historique et litteraire." Paris : Fisch- 
 bacher, Rue de Seine, 2>Z' London : Nutt, 270, 
 Strand. 
 
154 Pj'otestaiits from France 
 
 1559, and in particular that of 1872 in Paris, 
 which discussed and formulated several impor- 
 tant issues for the Reformed church of France. 
 
 Speaking of the present growing organization 
 of the churches, the report (1884) of the Con- 
 tinental Society says : '^ This is indicative not 
 only of the interest taken by the Church of 
 Christ in these lands, but also of an increased 
 responsibility on the part of French Protestants. 
 The lethargy and timidity of the past are being 
 abandoned, and the truly spiritual section of 
 the Reformed Church are entering heartily into 
 the work of evangelization." 
 
 It cannot but have been seen that in the 
 earlier history of the refugees, America has 
 stretched forth the hand of friendship to aid 
 and guide, and that the vast emigration there 
 some years ago, with the formation of French 
 colonies, would naturally produce many bonds 
 of union between the two countries. 
 
 This feeling will also be shared between Eng- 
 land and the New World, or as so gracefully 
 expressed by the late Dean Stanley's own 
 words at New York (1878): '^ Of that un- 
 broken union there seemed to me a likeness 
 when, on the beautiful shores of Lake George, 
 
in their English Home. 1 5 5 
 
 the Loch Katrine of America, I saw a maple 
 and an oak-tree growing together from the 
 same stem, perhaps from the same root — the 
 brilliant, fiery maple, the emblem of America ; the 
 gnarled and twisted oak, the emblem of England. 
 So may the two nations always rise together, 
 so different from each other, yet each springing 
 from the same ancestral root." 
 
 To connect the various links of genealogy. 
 Church history, and other matters, which crowd 
 around the refugee annals of that continent, 
 is one of the objects for which the '' Huguenot 
 Society of America" was founded in 1883.^ 
 
 Dr. Storrs in his address in 1875 ''On the 
 early American spirit" says, "Whenever the 
 history of those who came hither from La 
 Rochelle and the banks of the Garonne is fully 
 written, the value and vigour of the force which 
 they imparted to the early American public life 
 will need no demonstration." 
 
 As the learned chroniclers, so to speak, of 
 French Protestant life in America, we cannot 
 omit mention of the works, both published and 
 to appear, of the Rev. Charles W. Baird, D.D., 
 
 2 See Appendix. 
 
156 Protestants from France 
 
 and of his brother, Professor Henry M. Balrd, 
 both of whom have an acknowledged high 
 repute for the historical devotion and accuracy 
 of their writings. 
 
 The words of Professor Baird at the in- 
 auguration of its Huguenot Society of America^ 
 may best describe the past and future of the 
 emigration : '' France herself did not lose them 
 all, though long compelled to hide themselves, 
 for now again, in our own days, the descen- 
 dants of Huguenots are beginning to reassert 
 their claim to a land, theirs by right of ancestral 
 sacrifices and sufferings. 
 
 ^' Meanwhile, other countries, and America 
 among the rest, have gained what France too 
 freely and thoughtlessly parted with — a noble, 
 heroic, Christian race." 
 
 Returning to England, we can now better 
 trace the effects which have resulted from the 
 once vast settlement in London, in the few 
 remaining churches there devoted to the de- 
 scendants of the refugees. 
 
 The churches so left have been already 
 mentioned, viz., that of St. Martin's-le-Grand, St. 
 Jean-en-Savoy in Bloomsbury Street, to which 
 ^ See Appendix. 
 
in their English Home, 157 
 
 may be added the comparatively recent building 
 in Bayswater. All these are continuing the 
 objects and work for which they were founded, 
 and have attached to them, charitable and good 
 societies. To that in Bloomsbury Street is an- 
 nexed an excellent school, '' L'Ecole de Charite 
 Protestante Frangaise," founded in 1747, for the 
 education and maintenance of young girls. 
 The Bayswater church has many benevolent 
 agencies, which have been successfully ad- 
 vanced by the minister, the Rev. Pontet-de-la- 
 Harpe, B.D. 
 
 Another link with past history is the French 
 Protestant Hospital, founded by Monsieur de 
 Gastigny, and first situate in Bath Street, St. 
 Luke's. 
 
 On the 1 2th of November, 17 18, the chapel 
 and buildings were opened and dedicated, the 
 service being conducted by the Rev. Philippe 
 Menard, minister of the French Chapel, St. 
 James'. The name of "La Providence" first 
 given to this institution justly pourtrays its 
 benevolent aims, while the Corporate seal, 
 representing " Elijah fed by the ravens," carries 
 out the same idea. Here the poorer refugees 
 found a welcome home, after the sufferings 
 
158 Protestants from France 
 
 and risks resulting from the Revocation of the 
 Edict of Nantes. 
 
 The Hospice, originally founded in the parish 
 of St. Luke's, was, in 1866, removed to Vic- 
 toria Park, where, in a most picturesque build- 
 ing, erected from the designs of the late R. L. 
 Roumieu, Esq., are accommodated sixty inmates, 
 men and women, being poor descendants of the 
 French Protestant refugees. Here in comfort, 
 certainly which contrasts with the hardships 
 their ancestors endured, the recipients of this 
 admirable charity pass their later days (often 
 after a toilsome life) in comfort and thank- 
 fulness. 
 
 The directors, chosen from the descendants of 
 French Protestant families, administer the 
 affairs of the hospital, to which is attached 
 a valuable and increasing collection of books, 
 prints, and documents relating to past history, 
 and which may be freely consulted on proper 
 introduction.^ 
 
 It is trusted that this important library will 
 become the fountain-head of reference on all 
 subjects connected with the foreign Protestant 
 
 * The Secretary is A. Giraud Browning, Esq., 3, Victoria 
 Street, Westminster. 
 
in their English Home, 159 
 
 communities. We have seen that the efforts to 
 support and maintain the historical sequence 
 of refugee Hfe have not been without success, 
 and that its cause was much strengthened 
 and graced by the words of the late Arch- 
 bishop Tait, who, in his Diocesan Charge 
 (1876), referring to the long existence of the 
 French Church in the crypt of Canterbury, 
 said : — 
 
 '' I do not forget that in this cathedral, though 
 in an obscure part of it, there still remains a 
 memorial of those days when the Church of 
 England, looked to as the mother of the 
 Protestant churches of Europe, gave an asylum 
 to our persecuted Protestant brethren who came 
 from other lands. 
 
 '' This memorial of the past may have become 
 now little more than a sentiment, but it is a 
 sentiment not to be thought lightly of, and I 
 consider it certainly no small honour of my 
 Episcopate to have received, in consequence of 
 a few words which I was able to speak in the 
 House of Lords on the subject of those French 
 Protestants, the thanks, as Chief Pastor of the 
 Church of England, of a large and intelligent 
 body of some seventy pastors of the Reformed 
 
1 60 Protestants from France 
 
 Protestant Church of France ; so that there is 
 something to remind us of our connection with 
 those who, in distant lands, maintain under great 
 disadvantages the truths for which the Reformers 
 were contented to die." 
 
 In our own country, has just been estabHshed 
 the '' Huguenot Society of London," ^ having 
 almost similar aims and objects as carried out 
 by our American brethren. 
 
 The ''editing" and printing of the registers 
 of the dissolved French churches will be one of 
 the principal objects, while local and family his- 
 tory will be collected, preserv^ed, and published. 
 
 In this nineteenth century we cannot ignore 
 the opinions and sayings of many eminent men, 
 both at home and abroad, on the subject of Pro- 
 testantism. Pere Hyacinthe Loyson, speak- 
 ing before descendants of the Huguenots, 
 said, — 
 
 '' Je parle devant les fils des Huguenots, et je 
 n'ai pas besoin de m'en souvenir pour rendre a 
 leurs peres I'hommage qu'ils meritent. lis ont 
 realise Tune des formes les plus pures et les plus 
 heroiques de la conscience francaise, et les perse- 
 cutions dont ils ont etdTobjet les ont environnes 
 ^ See Appendix. 
 
til 
 
 their English Home, 1 6 1 
 
 de la splendeur des martyrs, en nous laissant a 
 nous-memes I'opprobre des bourreaux." 
 
 The writings of historical students have greatly 
 increased the interest and importance of refugee 
 literature. The labours of Baron F.De Schickler, 
 by tracing out all their settlements in different 
 European countries, in his learned work, 
 '' Les Eglises du Refuge," have added much 
 knowledge to the subject. The Rev. David 
 Agnew, in his '' Protestant Exiles from France," 
 has opened up many new researches in 
 genealogy and history, while Dr. Smile's 
 ''Huguenots" has long become a household 
 word. Nor can the standard work '' La France 
 Protestante," by MM. les Freres Haag, pass 
 unnoticed, nor the writings and essays of 
 Weiss, FeUce, Henri Bordier, R. S. Poole, and 
 others of recent date. In this Bicentenary year 
 of the Revocation of the Edict of Nantes, old 
 memories are awakened and new impulses 
 created to strengthen and add fresh influences 
 to the Protestantism of the past and the future. 
 In this city of London has been celebrated the 
 2ooth anniversary of the passing of this " Edict " 
 (October 22) by suitable services or appropriate 
 meetings ; an opportunity like this historic 
 
 M 
 
i62 Protestants from France 
 
 revival may have much power in directing the 
 course of events — both at home and abroad. 
 One proposal emanating from the recent 
 Commemoration was, that scholarships be 
 founded at Montauban to prepare young 
 men of Huguenot parentage for the ministry. 
 We may even see the famous ^' Temple at 
 Charenton," once the rallying-point of the 
 Huguenots, again take its place, though in a 
 different way, for the spread of religion. The 
 simile of a modern writer seems appropriately to 
 recur to our minds — as he says, — 
 
 '' At Queyras, in the Dauphiny Alps, a 
 young elm grew by the side of a Protestant 
 temple. 
 
 '' In the days of persecution the temple was 
 burnt, and the tree shared its fate ; the persecu- 
 tors, as tradition says, were wont to point to its 
 charred stump and say tauntingly, ' When that 
 elm blossoms, Protestantism will revive.' Now 
 those who climb the valley can see for them- 
 selves how truly this tree was an image of 
 Protestantism ; its root, always alive, has been 
 penetrating deeper and deeper into the rock, 
 until it has received strength enough to blossom 
 again." 
 
hi their English Home. i6;^ 
 
 These memories of the past should indeed 
 strengthen the future of the Protestant Church, 
 and though the events and cruelties of St. 
 Bartholomew and of the reign of Louis XIV. 
 have been softened by the hand of Time, we 
 cannot dwell on them w^hen every influence is 
 moving onwards. 
 
 We have traced in these pages the out- 
 line of refugee life in England, and have seen 
 its rise, progress, and absorption into our own 
 nation. 
 
 In all these stages, can have been discerned 
 the agencies and influences which have at times 
 discouraged, at another cheered, the path of 
 the " strangers." 
 
 Their biographies, as a beacon-light in the 
 mists of superstition and error, seem to clear 
 the way to a better appreciation of those noble 
 characteristics which have been brought out 
 through their story of sorrow and suffering. 
 " From the furnace of distress and peril," says 
 Mr. Poole, in his " Huguenots of the Disper- 
 sion," '' the bright, generous characteristic of 
 the race came out with quickened exhilaration." 
 
 '' The light heart of the Celt was in them, 
 purified from its vices, frivolity, and love of 
 
 M 2 
 
164 Protestants from France, &c. 
 
 change ; but Calvin himself could not destroy 
 its verve." 
 
 Enolish Protestantism has had interwoven 
 into it those features which have added to its 
 more perfect character; while courage, patience, 
 industry, and fear of God, the distinguishing 
 watch-word of the exiles, can still act as the 
 motive power of all workers for good. 
 
INDEX. 
 
 Abbadie, J., 82. 
 
 Abbot, Archbishop, supports 
 
 Refugee cause, 37. 
 Agnew, Rev. D., 161. 
 A Lasco, John, 6, 7, 8, 9, 10, 12, 
 
 13, 18, 25, 74 ; works of, 10; 
 
 "DiscipHne des Eglises," 145, 
 
 150. 
 Albemarle, Lord, writes for re- ' 
 
 lease of galley-slaves, 68. 
 Alexander, Peter, 7, 11. 
 Allix, P., life of, 95. 
 America, emigration to, 43 ; 
 
 and the Refugees, 154 — 156 ; 
 
 Huguenot Society of, 156. 
 Anne, Oueen, 61 ; her interest 
 
 in the refugees, 61 — 63. 
 Ascham, Roger, 7, 17. 
 
 Baird, Rev. C. W., 155. 
 
 , H. M., 155. 
 
 Bancroft, Archbishop, 36 ; the 
 Church in the Channel Isles 
 under, 37. 
 
 Barlow, Bishop, 50. 
 
 Barnstaple, church at, 122. 
 
 Bedford, Duke of; aid to re- 
 fugees, 68, 126. 
 
 Bersier, Dr., 20, 30, 31, 152. 
 
 Beza, 15. 
 
 Bible, anecdote of the, 4. 
 Bonnet, Dr., 15. 
 Bristol, congregation at, 121. 
 Bucer, 7 ; at Cambridge, 8. 
 Bulteel, J., minister at Can- 
 terbury, 113. 
 Burleigh, Lord, 26, 33, 126. 
 Burnet, Bishop, 46, 62, 88. 
 Butheau, C, 79. 
 
 Calvin, John, 15, 17 ; influence 
 and letters of, 15 ; corresponds 
 with Edward VL and Cran- 
 mer, 16; on reformation of 
 English Church, 16. 
 
 Cambridge, Bucer at, 8. 
 
 Camden Society, the, 149. 
 
 Canons ecclesiastiques, 118, 
 119. 
 
 Canterbury, congregations at, 
 8, 9 ; crypt church in cathe- 
 dral, 33, 34, 128—135; sup- 
 ported by Archbishops Cran- 
 mer and Parker, 129; by 
 Tenison, Wake, Herring, and 
 Seeker, 131 ; by Queen Eliza- 
 beth, 129 ; under Charles II., 
 130; variances with Walloon 
 
i66 
 
 Index, 
 
 church, 131 ; Socinianism in, 
 
 131 ; present condition, 133 ; 
 famous ministers, 134, 135 ; 
 Archbishop Tait's plea for, 133. 
 
 Canterbury industries of, 64, 
 
 132 ; foreign families and 
 names in, 134, 135, 141 ; 
 cathedral archives, 141, T43. 
 
 Casaubon, Isaac, 95, 96, 134. 
 
 CastoU, John, 35, 
 
 CavalHer, Jean, 106. 
 
 , Rudolf, 13. 
 
 Cecil, Sir VV., 12, 13. 
 
 Cevennois, prayer of the, 72. 
 
 Channel Isles, refugee churches 
 in, 37,47, 115 — 1 20; governors 
 of, 1 16, 1 17 ; Prayer-Book for, 
 116; Somerset, Duke of, 
 116; under Elizabeth and 
 James I., 117, 118; Arch- 
 bishop Abbot and his policy, 
 118; under the Common- 
 wealth, 118 ; under James II., 
 119. 
 
 Charenton, Temple at, 40, 95, 
 148, 162. 
 
 Charles I. and the refugees, 
 39 — 42 ; his action with foreign 
 powers, 40 — 42. 
 
 Charles II., his conduct towards 
 the Protestants, 46 — 50 ; death 
 of, 50. 
 
 Chelsea, church at, 106. 
 
 Chenevix, family of, loi. 
 
 Church in the Desert, 72. 
 
 Colet, Dean, 7. 
 
 Coligny, Admiral, 29 ; character 
 of, 30, 31 ; monument to, 152. 
 
 Coligny, Odet de, 29, 30. 
 
 Colomiez, P., 97. 
 
 Commonwealth, its influence on 
 refugee history, 43, 45, 118. 
 
 Compton, Bishop, 46, 57 — 60 ; 
 Evelyn's opinion of, 59 ; his 
 care for the refugees, 59 ; and 
 church atThorpe-le-Soken, 1 27. 
 
 Conformist congregations, 89. 
 
 Contributions for relief, 58. 
 
 Court, Antoine, 67, 71. 
 
 Cousin, Jean, Grindal's opinion 
 of, 26. 
 
 Covenanters, the Scotch, 99. 
 
 Cranmer, Archbishop, 6, 8, 10, 
 II, 12, 13, 14, 16, 17; hospi- 
 tality to strangers, 7 ; his 
 doctrine, 9 ; " Catechism," 9 ; 
 deprivation, 18 ; promoted 
 foreign churches, 75, 
 
 Cromwell, his influence with the 
 refugees, 43— 45. 
 
 Dartmouth, refugees at, 120. 
 De Beauvoir, family of, 66. 
 De Bostaquet, 99, 100, 122. 
 De I'Angle, Jean M., 'j'], 134. 
 De la Fontaine, loi. 
 De la Motte, C, 83. 
 Denization, letters of, 49. 
 D'Espagne, M., 84, 85. 
 Dibon, M. de, 4. 
 Dissensions in foreign churches, 
 
 26. 
 D'Ombrain, H. H., 98. 
 Dover, settlement and church 
 
 at. III ; foreign names around, 
 
 112. 
 Drelincourt, P., 100. 
 Dublin, refugee documents at, 
 
 144. 
 Du Bourdieu, L. A., 58, 82. 
 Du Moulin, 'j'], 78, 134. 
 Durand, 79, 83. 
 Durel, Jean, 47, 48, 81, 82. 
 Durham House, chapel in, 85. 
 Du Veil, C, 96. 
 Dutch Church, The, 140. 
 
 East Anglian settlements, 126. 
 Edward VI., 14; reign and 
 
 death, 17, 18; words of Calvin 
 
 to, 17. 
 Elizabeth, foreign policy of, 22 ; 
 
Index. 
 
 167 
 
 Huguenot church under, 22; 
 her reception of CoHgny, 31 ; 
 St. Bartholomew and the 
 Queen, 32 ; safety of,_ 33 ; 
 reception of, by Archbishop 
 Parker, 34 ; government of 
 Channel Isles, 116, 117. 
 
 Erasmus, 5, 6. 
 
 Etaples, 3. 
 
 Evelyn, John, at Greenwich, 103. 
 
 Exeter, petition of French Pro- 
 testants at, 92 ; settlement 
 and church at, 122; tapestry 
 manufacture, 123. 
 
 Faber, family of, 3. 
 Farel, William, 3, 4. 
 Faversham, foreigners at, 114. 
 Fleury, family of, 99. 
 Foreigners in London, returns 
 
 of, 25. 
 Francois, Richard, 11. 
 Frankfort, church at, 11, 18. 
 French Protestant Hospital, 
 
 the, 157, 158. 
 Fuller, Dr. Thomas, 80. 
 
 Galley slaves, aid for, 69. 
 
 Galway, Lord, 57, 61. 
 
 Glastonbury, church at, 13 ; 
 support of, by Somerset and 
 Cranmer, 13, 14; service of, 
 14. 
 
 Geneva, 5, 17. 
 
 Greenwich, settlement at, 60, 
 61, 103, 104. 
 
 Gresham, Sir Thomas, his re- 
 ception of Odet de Coligny, 
 29. 
 
 Grindal, Archbishop, 22 — 24 ; 
 superintendent of foreign 
 churches, 25 ; opinion of Jean 
 Cousin, 26 ; dissensions in 
 churches dealt with by, 26; 
 aid to refugees, 34 ; and the 
 
 Threadneedle Street church, 
 
 76. 
 Guernsey, vide Channel Isles. 
 Guilds, lists of, 141. 
 
 Haag, M., i6r. 
 
 Halifax, Lord, 148. 
 
 Hammersmith, settlement at, 
 106. 
 
 Herring, Archbishop, his care 
 for the exiles, 68, 69 ; corre- 
 spondence of, 68; interposed 
 for release of galley slaves, 
 69 ; and Dr. Jortin, 98 ; 
 Jersey exiles, 120; and Mr. 
 Majendie, 90. 
 
 Home, Bishop, 115. 
 
 Huguenot Society of London, 
 the, 160; of America, 156. 
 
 Hythe, settlement at, 113, 114. 
 
 Inscriptions, refugee, 143. 
 Ireland, fugitives in, 98 — 102; 
 
 archives and documents in, 
 
 144. 
 
 James I. and the foreign Pro- 
 testants, 36. 
 James II. and the refugees, 50, 
 
 51- 
 Jersey, vide Channel Isles. 
 
 , Deans of, 119, 120. 
 
 Jewel, Bishop, 32. 
 Jortin, Dr., 5, 97, 98. 
 
 Kent, industries of, no. 
 
 La Rochelle, disaster of, 40. 
 Laud, Archbishop, his policy 
 
 towards the Huguenots, 41, 
 
 42, 113. 
 Lausanne, college at, 67. 
 Lavington, Bishop of Exeter, 92. 
 Lefevre, Jacques, 3, 5. 
 Letters patent, 49, 59. 
 Lloyd, Bishop of Worcester, 60. 
 
i68 
 
 Index. 
 
 Lloyd, Bishop of St. Asaph, 83. 
 
 London, foreign congregations 
 in, 7, 9, 22, 75, 76 ; first 
 ministers, 10, 12, T], 78; St. 
 Austin's church, 9, ii; St. 
 Anthony's hospital, 10, 74; 
 Threadneedle Street church, 
 75 ; its ministers, 'j'j, 78 ; 
 Synods there, 76; Library, 
 'J'] ; Huguenot Society of, 
 159 ; Protestant sympathy 
 of, 18. 
 
 Louis XIV., 44, 53. 
 
 Loyson, Pere Hyacinthe, 160. 
 
 Maidstone, Dutch and Flem- 
 ings at, 114; St. Faith's 
 Chapel, 114; foreign indus- 
 tries, 114. 
 
 Majendie, Mr., and Archbishop 
 Seeker, 90, 93, 122. 
 
 Marian persecutions, the, 19. 
 
 Martin, M., 79. 
 
 Martin's-le-Grand, St., French 
 church at, 76, 156. 
 
 Martyr, Peter, 7, 9, 18. 
 
 Mercier, 79. 
 
 Minutebooksof consistories, 142. 
 
 More, Sir Thomas, 5. 
 
 Morland, Sir S , 44 ; and MSS. 
 at Cambridge, 44. 
 
 Nantes, Revocation of Edict of, 
 effects and results in England 
 and France, 52—55; Bi-cen- 
 tenary Celebration in London, 
 161. 
 
 Naturalization Bill, 62. 
 
 Nismes, conference at, 153. 
 
 " Nod,'' Mount, cemetery at, 
 and refugee names, 105. 
 
 Norwich, Walloons at, 27 ; dis- 
 sensions of church at, 28 ; 
 French refugees at, 28 ; 
 exodus from, 42; episcopate 
 of Bishop Jegon, 43; churches 
 
 at, 123 — 126; ministers of, 
 125; "discipline" of, 123; 
 religious differences, 125 ; 
 foreign families at, 126. 
 
 Oxford University and foreign 
 Protestants, 44. 
 
 Palissy, 3. 
 
 Pamphlets on relief fund, 92 ; 
 on refugees, 146. 
 
 Paris, Protestant churches in, 
 152; Societe du Protestan- 
 tisme Frangais, 153. 
 
 Parish registers, 141. 
 
 Parker, Archbishop, 22 — 24; 
 policy of, 26 ; and church at 
 Norwich, 27 ; prayers for Eli- 
 zabeth's safety, 33 ; reception 
 of, at Canterbury, 34 ; care for 
 French church there, 34 ; at 
 Sandwich, 113. 
 
 Parker Society publications, 146. 
 
 Patents, records of, 147. 
 
 Paul's Cross, sermons at, 23. 
 
 Plymouth, foreign church at, 
 121, 122. 
 
 Poissy, conference at, 11, 15, 
 24. 
 
 Pollandus, V., 14. 
 
 Portarlington, church at, 100. 
 
 Prayer-Book in French, 12, 145 ; 
 for Channel Isles, 116, 118. 
 
 Press, a French printing-, 12, 
 
 145- 
 Printed literature of refugees, 
 
 144- 
 Psalms, the, in metre, 145. 
 Puritanism, 15, 24. 
 
 Rapin, T. de, lor. 
 
 Reformed Church, increase of, 
 
 abroad, 154. 
 Refugee documents at public 
 
 institutions, 139 ; at the Uni- 
 
Index. 
 
 169 
 
 versities, 139; in London, 
 140; lists in London, 25. 
 
 Registers of foreign churches, 
 138. 
 
 Registers, publication of, 141. 
 
 Restoration, the, 45. 
 
 Ridley, Bishop of London, 10, 
 
 75. 
 Riviere, Francois de, 8, 62. 
 Romaine,W., 98. 
 Romilly, 79. 
 Royal Bounty Fund, 57, 70, 71, 
 
 89 ; its history, 90 — 94. 
 Royal Exchange, London, 29, 
 
 30. 
 Russell, Lady Rachel, 53, 61. 
 Ruvigny, Marquis, 57, 60, 61, 
 
 103, 104. 
 Rye, settlement and church at, 
 
 106 — III ; ministers at, 109; 
 
 foreign names, 1 10 ; aspect of, 
 
 III. 
 
 Sancroft, Archbishop, 57 ; 
 care for refugees, 58. 
 
 Sandtoft chapel, 127. 
 
 Sandwich, church at, 113; 
 visited by Archbishop Parker, 
 113; trades at, 113; during 
 Laud's Primacy, 113. 
 
 Saurin, Louis, ^Z. 
 
 Savile letters, the, 147. 
 
 Savoy church, 47, 79 ; its history 
 and ministers, 80—83 ; i'^- 
 moved toBloomsbury, 81, 156. 
 
 Schickler, Baron F. de, his 
 works, 161. 
 
 Schomberg, 57, 82. 
 
 Scriptures, printing of, 2 — 4. 
 
 Seeker, Archbishop, 70; his aid 
 to the Genevan ministers, 70 ; 
 to the Royal Bounty Fund, 
 70, 71 ; and Mr. Majendie, 
 90 — 94; continues Bounty 
 Fund, 93 ; interest in Canter- 
 bury refugees, 131. 
 
 Severin, Jean, 127. 
 
 Sevigne, Madame de, 52, 82. 
 
 Sheldon, Bishop, 80, 81. 
 
 Smiles, Dr., 161. 
 
 Society for Foreign Protestants, 
 69 ; and Archbishop Herring, 
 69 ; in Ireland, 69. 
 
 Soho, churches in and around, 
 87, 88. 
 
 Somerset, Duke of, 12, 13, 14, 
 18, 116. 
 
 Somerset House, French ser- 
 vice in, 84 ; registers at, 138. 
 
 Southampton, settlement and 
 church at, 115. 
 
 Spitalfields, churches and history 
 of, 86, 87. 
 
 Spital sermons, 87. 
 
 Stamford, refugees at, 126. 
 
 State papers, the, 138 ; records 
 in public and private collec- 
 tions, 139. 
 
 St. Bartholomew massacre, the, 
 28, 29. 32, 33. 
 
 St. James's Palace, Chapel 
 Royal, 88. 
 
 Stonehouse, refugees at, 121. 
 
 Sussex, refugees in, 1 10. 
 
 Synods held in London, 'jd ; Acts 
 of the, 149; history of, 154. 
 
 Tait, Archbishop, on refugee 
 Protestants, 133, 159. 
 
 Tenison, Archbishop, and the 
 Weavers' Company, 64 ; and 
 church at Rye, 109, iio; sup- 
 port of Canterbury church, 
 131 ; and Royal Bounty Fund, 
 
 131- 
 
 Thorney Abbey, 48, 126. 
 Thorpe-le-Soken, 127. 
 Threadneedle Street, French 
 
 church, vide London. 
 Tillotson, Archbishop, 60. 
 Trelawney, Bishop, 119, 121. 
 
I TO 
 
 Index. 
 
 Tremellius, 7, 13. 
 Trench, family of, loi. 
 
 Ulster, settlements in, 99. 
 Uniformity, Act of, 48, 49, 118. 
 Union of Protestant churches, 
 
 16, 17, 45; with Galilean 
 
 Church, 65. 
 Utenhovius, 8. 
 
 Vaudois, the, 43, 69. 
 Vauville, Richard, 11, ']']. 
 Vignoles family, 100. 
 
 Wake, Archbishop, 65; his 
 efforts for union with Galilean 
 Church, 65 ; MSS. at Oxford 
 and Lambeth, 66; college 
 at Lausanne, 6^] ; his work. 
 
 67 ; aid to Canterbury re- 
 fugees, 131. 
 
 Walloon church, the, 13, 
 differences between, 
 French, 48. 
 
 Wandsworth, refugees 
 church at, 104, 105. 
 
 Warham, Archbishop, 5, 6. 
 
 Waterford, church at, 99. 
 
 Whitgift, Archbishop, his 
 couragement of the exiles, 35. 
 
 Whittlesea, church at, 126. 
 
 William III., 56; character of, 
 57 ; his chapel at Kensington 
 Palace, 90 ; Parliamentary 
 relief for refugees, 59, 91. 
 
 Wills, diocesan, 142. 
 
 Winchelsea, no. 
 
 Wren, Bishop of Norwich, 42. 
 
 75; 
 
 and 
 and 
 
 en- 
 
 <;iLBERTAND RIVINGTON, LIMITED, ST. JOHN'S SQUARE, LONDON, 
 
APPENDIX. 
 
 HUGUENOT SOCIETY OF LONDON. 
 President— Right Hon. Sir H. Austen Layard, G.C.B. 
 This Society (founded April, 1885) has the following 
 
 OBJECTS. 
 
 (i.) The interchange and publication of knowledge relating 
 to : — 
 
 (a) The history of the Huguenots in France. 
 (B) The Huguenot Emigrations from France and adjoining 
 countries. 
 
 (c) The Refugee Settlements throughout the world, par- 
 
 ticularly those in Great Britain, Ireland, and the 
 Channel Islands ; and the resulting effects of those 
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 commerce, and social life of the several places in 
 which they were made. 
 
 (d) Huguenot genealogy and heraldry and Huguenot 
 
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 permit, the publication of Huguenot Church Registers, genea- 
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 Huguenot history. 
 
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 The present Honorary Secretary is A. Giraud Browning, Esq., 
 Honorary Secretary of the French Protestant Hospital, Victoria 
 Park, E. 
 
 HUGUENOT SOCIETY OF AMERICA, 
 
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