tions had not prevented. King Charles II. insisted that, although the previously existing refugee churches might worship according to their own rites, the new French church at Westminster should use the English prayer-book; and by the advice of Rev. John Hierome (or Jerome) the congregation acquiesced. And Dr. John Durel prepared a new translation of the English prayer-book into the French language, which was licensed in 1663.
Page 68. — Dr John Durel published an unscrupulous book, asserting that the Calvinistic ritual of the French church was as liturgical as the worship of the Church of England, and that the ceremonies of the two churches were identical. This was untrue. John Lauder (afterwards Lord Fountainhall) gives an account of Huguenot public worship in 1665, which I quote.
The French worship was different from that of the English Dissenters. These Dissenters not only acquiesced in the difference, but refrained from advising an incorporating union. They shewed much affection, and manifested considerable pecuniary liberality towards the refugees, of which I give an instance in the case of Rev. George Trosse. The Huguenots agreed with the Dissenters in rejecting the Apocrypha; I quote a paragraph from a pamphlet by Dr. Louis Du Moulin.
Page 69. — Clement Marot’s Psalms constituted the great peculiarity of Huguenot worship. For this they were ridiculed by Frederic of Prussia, and defended by our poet, Akenside.
Pages 69 and 70.— Some details regarding Huguenot worship are quoted from MaximiHan Misson. In 1712 the refugees of Ireland had to defend themselves against the accusations of a synod of Episcopal High-Churchmen. In 1718 the Rev. John Armand Du Bourdieu made a very fraternal and discriminating statement regarding the refugees’ sentiments as to the Church of England.
Page-71. — Some details are given as to fast-days, discipline, certificates, public baptism, oaths, and Christian names. The principal persons mentioned are Rev. C. de Missy, Rev. James Du Plessis, and Rev. Mr Coutet.
Page 72. — In this page there is an account of a General Assembly of French churches in London, instituted in 1720. The first president was Rev. Louis Saurin; the first secretary was Moses Pujolas. In 172 1 two secretaries were appointed, viz., Rev. Israel Antoine Aufrère, and Mr Henry Guinand (page 73).
NOTE.
In the folio volume on his Life and Times, entitled “Reliquise Baxterianae,” Rev. Richard Baxter writes, under the date December 1684, “Many French ministers, sentenced to death and banishment, fly hither for refuge. And the church men relieve them not, because they are not for English diocesans and conformity. And others have many of their own distressed ministers and acquaintance to relieve, [so] that few are able. But the chief that now I can do is, to help such and the silenced ministers here and the poor, as the almoner of a few liberal friends who trust me with their charity.” Here we may observe that in the year 1662 Baxter notices the case of Pastor Stouppe; he says (Reliquiae, p. 380), “Mr Stoope, the pastor of the French church, was banished or forbidden this land, as fame said, for carrying over our debates into France.”
Section X. (which extends from pages 73 to 81) is entitled, The French Hospital of London. This hospital (or, hospice) is a home for aged persons, in poor or reduced circumstances, who can prove their descent from the French Protestant refugees. The building was originally in Bath Street and Old Street, St Luke’s, and is now in the environs of Victoria Park. The commencement of the charity was a bequest from James Gastigny in 1708. King George I. granted a charter in 1718, and in the same year the first building was opened. The first governor was the Earl of Galway; the first deputy-governor, James Baudoin (or, Boudoin); the first treasurer, Louis Des Clouseaux; the first secretary, Rev. Philippe Ménard. The seal of the hospital is copied on my title pages. The architect of the new hospital was Mr Robert Lewis Roumieu.
