not miss the opportunity of making a sarcastic reflection; he says, “Charles Marie Du Veil was a canon-regular, &c.; afterwards he abjured the Catholic faith, became an anabaptist, and so died in the beginning of the eighteenth century, having gone through all religions without having any.” We, however, believe the Baptist historian Crosby, who calls him “such a pious good man, that he brought an honour to the cause in which he was embarked.”
All his Episcopal friends, except Tillotson, forsook him — so that Du Veil characterised “Henry Compton, Lord Bishop of London,” as “formerly my greatest and most liberal benefactor.” This is in his commentary on the Acts — where are also the following allusions to English cotemporaries — Dr William Lloyd, Bishop of St Asaph’s, “a man of excellent parts, great erudition, singular piety and benignity, to whom I do (and shall all my lifetime) acknowledge myself extremely bound.” The Rev. Richard Baxter, “that indefatigable preacher of God’s word, famous for knowledge and piety.” Also, “that man of a most solid judgment, and in defending the principles of the orthodox faith against Popery and irreligion, short of none, the most religious and most learned Gilbert Burnet, D.D., to whose large charity to the poor and strangers I profess myself greatly indebted.” And, “that equally most religious and eminently lettered divine, lioctor Simon Patrick, Dean of Peterborough, whose signal and sincere charity I have often experienced.” Sir Norton Knatchbull, Knight and Baronet, “most accomplished with all manner of learning” and Katherine, Viscountess Pollington, “that pattern of an upright and godly conscience.” As an English preacher, Du Veil was unsuccessful, and his congregation in Gracechurch Street was dissolved at his death in 1700.
(5.) John Gagnier was born at Paris about 1670. He was educated at the College of Navarre, being a Romanist by birth; and, in due time, he took orders in the Romish Church, and was a canon-regular of St Geneviine. Becoming convinced of his errors, he left France for England, and embraced Protestantism. He was certified to be a fine oriental scholar. Lloyd, Bishop of Worcester, made him one of his chaplains, and in 1715 he was appointed Professor of Oriental Languages in the University of Oxford. His writings were on rabbinical lore, Mahometanism, and other subjects connected with his chair, which he filled with honour. He died 2d March 1740, and left a son, John, of Wadham College, Oxford, B.A. in 1740, and M.A. in 1743, Rector of Stranton, in the diocese of Durham.
(6.) Hyppolyte du Chastelet, Sieur de Luzancy, was by birth a Roman Catholic, M.A. of the University of Paris, one of the monks of La Trappe, and an eloquent preacher, sometimes itinerating, but regularly officiating at Montdidier in Picardy. In 1675 he fled to England, and in the pulpit of the London French Church in the Savoy he abjured the Romish creed on July 11th. A Jesuit named St Germaine having threatened to assassinate him, the King issued a proclamation for the protection of De Luzancy. The Romanists furiously and incessantly attacked his reputation, but he was supported by the Bishop of London (Compton). However, one of the Savoy pastors, Rev. Richard Du Maresq, believing the accusations, published a sermon, with a preface, accusing De Luzancy of baseness, lying, and dissimulation. The bishop seized the pamphlet, and suspended the author from his pastoral functions. The Marquis de Ruvigny and Dr Durel undertook to act as mediators, and Mr Du Maresq having acknowledged the offence of printing his preface without the bishop’s imprimatur, was released from suspension. The bishop sent De Luzancy to Christ Church, Oxford, and the Chancellor (the Duke of Ormond) recommended that he should be created M.A., which was done on 26th January 1676 (n.s.). William Rogers of Lincoln’s Inn, a Romish proselyte, having circulated a pamphlet defaming De Luzancy, was in the August following arraigned before His Majesty in Council and severely reprimanded. In the end of 1679 De Luzancy left Oxford, and was presented by Bishop Compton to the vicarage of Dover-Court, in Essex; the town and chapel of Harwich were in the parish, and hereafter he is often styled minister of Harwich. Anthony Wood sneeringly endorses the accusations against him, but the steady support which he received from his bishop seems to be his complete vindication. In Harwich he married, and lived unmolested. He interested himself in politics. From him Samuel Pepys, an un-
