Protestant Exiles from France/Volume 2 - Book Third - Chapter 16 - Section I
Chapter XVI.
THE REFUGEE CLERGY— SECOND GROUP.
I. Peter Allix, D.D., and Dean Allix.
Pierre Allix was the son and namesake of an old pasteur of Alençon, and was born in the year 1641. In 1664 we have a glimpse of him as a student at Saumur taking part in a disputation, De Ultimo Judicio. He followed his father’s profession, and his first employment was to be one of the Protestant ministers of Rouen. The Protestants of that city required several pastors to minister in the only temple allowed them by the government, which was situated in the village of Grande-Quevilly, and was capable of holding seven or eight thousand persons. In 1670 he was translated to Paris, where the congregation had to submit to the same policy as their brethren of Rouen, their temple being at the village of Charenton; and, though it could accommodate 10,000 persons, it was often too small for the crowd of worshippers. He had already distinguished himself as a learned and masterly writer in defence of the faith; and his appointment to Charenton being an indication that his publications had been serviceable and opportune, he continued his literary labours with redoubled assiduity. “His Sermons,” says Weiss, were “fine models of sacred eloquence; were distinguished for their tasteful simplicity, and by precepts appropriate to the circumstances in which his church was placed.”
A Mr. Wylie contributed to “Wodrow’s Analecta” some reminiscences of the two great pastors of Charenton, Claude and Allix (my readers must remember that a French preacher in those days put on his hat at the beginning of his sermon). “Monsieur Claude,” says Mr. Wylie, “was a very plain, slovenly man. One could scarce have access to him, he was so much thronged with business. . . . He promised very little to look at, but was a mighty affectionate preacher, and very much affected with what he delivered, and very grave and staid in his delivery. His colleague Allix was a frank open man, very much seen in the Rabbinical learning, and of very free access. He kept weekly conferences in his house, to which many of the Doctors of the Sorbonne resorted. He was bold and brisk In the pulpit, and when he read ' his text he cocked his hat; but Claude, when he put on his hat slipt it on and drew down the sides of it. There were some differences fell in between Claude and Allix, and Allix said that he could have been forty years with his venerable colleague without bringing them into the pulpit, and complained that Monsieur Claude brought them to the pulpit.”
In 1683 at the Provincial Synod of Lisy (known as the last Synod), Allix was Moderator. Claude appeared to promote the translation of his son, who was the pasteur of Clermont, to one of the pastorates of Charenton; but owing to some informality the translation was refused, and Claude went home. The Synod sat for nearly three weeks, and there was both a forenoon and an afternoon sermon every day; very many of these sermons were preached by Allix. Unfortunately a Roman Catholic nobleman was always present as a Royal Commissioner or spy. During a sermon upon morality, Allix remarked upon the morals of the Roman Catholic people, and went on to use vehement invectives. His lordship started up and said, “Sir, if you go on in that tone, I shall have you removed from that pulpit, and from this assembly; learn to speak respectfully of the religion professed by your Sovereign.” What could the preacher do, but utter something like an apology and preach more quietly.
At the Revocation he and his colleagues were ordered to quit Paris immediately, having only forty-eight hours allowed them for packing up. The Charenton temple was demolished without a day’s delay. (A Benedictine monastery was afterwards built on the site, and a small Roman Catholic church, dedicated to the “Holy Sacrament.”)
Allix retired to St. Denys, and obtained a passport to England with some difficulty. He was accompanied by his wife, whose maiden name was Margaret Roger, and by his sons, John, Peter, and James. From a letter written by Seignelay from Versailles (9th February 1686), it appears that some of his family remained in France:— “The family of the minister Allix, who is in London, have become sincere converts here in Paris." The writer proceeds to say to the Envoy Bonrepaus,” If you could get at that minister, and prevail upon him to return to France with the intention of being converted, you need not hesitate to offer him a pension of 3000 or 4000 livres; and if it were necessary to go further, I doubt not but that upon the advice you would give me of it, the king would consent to even more liberal settlements.” On 8th July 1686, Evelyn writes, “I waited on the Archbishop at Lambeth, where I dined, and met the famous preacher and writer, Monsieur Allix, doubtless a most excellent and learned person; the Archbishop and he spoke Latin together, and that very readily.”[1]
King James II. gave him a patent, dated 10th July 1686, to found in London a French Church, with the Anglican ritual. And here I have to give another quotation from Wodrow, who says:—
“Mr. Webster tells me that he had an account (I think from one of the French ministers in Edinburgh) that when they were forced out of France in 1685, Monsieur Allix was the first who submitted to re-ordination in England — that he was so choaked [shocked?] when he saw Monsieur Allix re-ordained, and a declaration made that he was [had been] no minister, and the reflection cast on the whole ministry of France and the Reformed Churches, that he could not bear it but came to Scotland.”
In palliation of this accusation I may suggest that the Presbyterian view of ordination is that it is the solemn setting apart of a minister to the charge of the congregation and district, which at that date he has undertaken to serve. In Scotland and Ireland there is the “laying on of the hands of the Presbytery” on the head of the minister, only on his being installed in his first church; on his removal or translation to a new sphere of ministerial labour, the ordination questions are again put to him as before, but there is no “laying on of hands,” the ceremony being then called his induction (in Scotland) or his installation (in Ireland). Mr. Allix may have regarded the ceremonial, to which he submitted, in the light only of an induction or installation, and not of re-ordination. He certainly in several of his books styles himself a “Divine of the Church of England.” As such he co-operated with the leading established clergy in the composition of the learned tracts against Popery, which were originally intended to counteract the pamphlets by Romish divines issued by King James’s printers, but which are still read and admired. Allix contributed three brief and weighty discourses to the series, the first licensed on 1st April, the second on 31st May, and the third on 15th August, all in the year 1688. — (1st) “A discourse concerning the merit of Good Works;” (2nd) “An Historical Discourse concerning the necessity of the Minister’s Intention in administering the Sacraments;” (3rd) “A Discourse concerning Penance showing how the Doctrine of it, in the Church of Rome, makes void True Repentance.”
The French congregation, to which Monsieur Allix ministered, assembled in Jewin Street, Aldersgate. On 8th November gi, they removed to Brewers’ Hall. Next, on 26th February 1693, they removed to a hall in a private mansion on College Hill, which had belonged to a Duke of Buckingham, then deceased, and was known as Buckingham House. Finally, through a lease, dated 3rd February 1699, they got possession of a church in Martin’s Lane in the City, called St. Martin Orgars.
Monsieur Allix’s first publication in England was dated 20th December 1686, and was published in 1687, “à Londres,” by “Jean Cailloué, Marchand Libraire dans le Strand au long d’ Exceter Exchange à la Librairie Francoise”; it was entitled, “Reflexions sur les Cinq Livres de Moyse pour etablir la verité de la Religion Chrétienne.” The author’s name is not on the title-page, but is signed to the Epistle Dedicatory to King James, in which “P. Allix” dwells upon his Majesty’s hospitality to the refugees — describes himself as jouissant d’un heureux azyle dans Vos Etats, and as speaking to Votre Majeste as a representative of ceux de notre nation qui ont cherché du repos à l’ombre de Son Sceptre, and also pays a tribute to le feu roi de glorieuse memoire. In the same year he published a second volume, extending his remarks to the complete Scriptures, and describing the entire work as Reflexions sur les livres de l’ Ecriture Sainte. The work became well-known when it appeared as an English translation, 7th May 1688, with a Dedicatory Epistle from which I quote a few sentences:—
“To the King. Great Sir, — The gracious acceptance, which your Majesty was pleased to allow the first volume (of my ‘Reflexions upon the Holy Scriptures to establish the Truth of the Christian Religion’), encouraged and almost necessitated me to the further presumption of laying these two volumes at this time at your Majesty’s feet. Your Majesty did me the honour to say, That you were pleased to see divines apply themselves to the clearing of subjects so important. . . . . As your Majesty continues still to give such illustrious instances of your clemency and royal protection to those of our nation; so I confess, Sir, I thought myself under an obligation to lay hold of this opportunity of publishing what all those, who find so sure a protection in your Majesty’s dominions, feel and think (as much as myself) upon these new testimonies of your royal bounty. . . . . The whole world, Sir, which has received upon all its coasts some remainder of our shipwreck, is filled with admiration of the unexampled effects of your Majesty’s clemency. . . . . We must, Sir, be wholly insensible, if we had not all of us the highest sense of so great a bounty; and we should justly appear to the whole world to be unworthy of this your paternal care, if, notwithstanding that low condition to which we are now reduced, we should not prostrate ourselves before your august throne, with the humblest demonstrations of thankfulness. . . . . This, Sir, is my whole aim in the dedication of this work to your Majesty; and may your sacred Majesty be pleased to approve of these poor testimonies of our thankfulness in general, and to look upon them as instances of mine in particular, and of that profound respect with which I am, &c.
Allix was, with his pen, the incessant and victorious adversary of the crafty Bishop Bossuet; and however thankful to his Jacobite Majesty, he could never forget that he himself was a Protestant refugee, and that, after the characteristic atrocities of 1685 he was more than ever called to continue the good fight. A farewell sermon, which he had prepared in Paris, but which he found that he could not deliver at Charenton “without danger to himself and his congregation,” he printed and published in his haven of refuge — also a volume containing two practical treatises, “Maximes du vrai Chrétien,” and “Bonnes et saintes pensées pour tous les jours du mois” (1687).
The advent of King William occasioned his pamphlet, entitled, “An Examination of the Scruples of those who refuse to take the Oaths” (1689).[2] Tillotson, in a letter to Lady Russell, dated London, September 19, 1688, gives a list of clerical appointments, which concludes thus:— “and, which grieves me much, Monsieur Allix is put by at present.” Allix was consoled by receiving admiration and honours. The clergy fixed upon him as the best man to write a complete History of Councils, in several folio volumes: this work could not be completed for want of funds. It, drew forth the only gift he seems ever to have obtained under the Protestant succession from high places, namely, an order from the House of Commons that all the paper brought from Holland for printing it should be exempt from duty.
His “Remarks upon the Ecclesiastical History of the Ancient Church of Piedmont” were licensed for the press on the 23rd September (1689). The dedication to King William contained the following sentences:—
“May it please your Majesty, — If your Majesty, following the example of your glorious ancestors, did not think it an honour to maintain the Reformed religion, I should never have undertaken to present your Majesty with a treatise of this nature. . . . . From your royal throne you were pleased to cast your eye on the miserable estate of that little flock of dispersed Christians, in affording them a happy retreat in your dominions, as the ancient professors of pure Christianity.”
Turning his thoughts to his own France, he published, in 1692, “Remarks upon the Ecclesiastical History of the Ancient Churches of the Albigenses.” This work he dedicated to Queen Mary, beginning thus:— “May it please your Majesty, — This defence of the Albigenses, the ancient and illustrious confessors who some ages ago enlightened the southern parts of France, is laid down at your Majesty’s feet for your protection, as well as their successors do now fly into your dominions for relief.” The title-page of the latter volume reminds me that I should mention that since the summer of 1690, through the kindness of Bishop Burnet, he had been “Treasurer of the Church of Sarum,” i.e., of Salisbury Cathedral. He seems to have thoroughly identified himself with the Anglican clergy, and to have discontinued all stated ministrations among the refugees. The University of Cambridge at the commencement, in 1690, conferred on him the degree of Doctor of Divinity; and he was incorporated as a D.D. at Oxford in 1692. These volumes on the Waldenses and Albigenses are so well known through modern editions that I need hardly say that, in opposition to Bossuct, Dr. Allix vindicates those primitive Christians with great erudition and spirit. As a specimen of the latter characteristic, I quote a single sentence of his comments upon the Waldensian tractate, known as the “Noble Lesson:” — “Now I defie the impudence of the devil himself to find therein the least shadow of Manicheism” (p. 166). It is by these historical works that Dr. Allix is now remembered; although it is said that the book which obtained him the highest credit was, “The Judgment of the Ancient Jewish Church against the Unitarians, in the controversy upon the Holy Trinity and the Divinity of our Blessed Saviour” (1699).
In 1701 he published “The Book of Psalms, with the argument of each psalm, and with a Preface giving some general rules for the interpretation of this sacred book.” The note “to the reader” is as follows:—
“We reproach justly the Papists for reading their prayers in the Latin tongue, which is unknown to the common people, and hindreth them from receiving any benefit from their public worship. And it were to be wished that our common people could understand well what they read in English, that they may not fall under the same reproach. As nothing is so ordinary amongst us as the reading of Psalms, I thought fit to help them to a better understanding of that divine book. I could have given abundance of notes to clear many places which are dark in the translation, but I think I have given light enough by a short preface, and by the arguments which are prefixed to every psalm, if the readers are willing to consult diligently the places which I have remitted them to, and to consider them attentively. I pray God give his blessing to those who read this book, and make them sensible of the several motions of the Holy Ghost, which are expressed with such nobleness that all human poetry is but straw in comparison of the Psalms.”
His Latin Dissertations, De Messiae duplici adventu, also published in 1701, drew forth Bayle’s sarcasm (Art. Braunbom), “notwithstanding Jurieu’s want of success, Dr. Allix has taken the field to assure us that Antichrist will be extinct in 1716, in 1720, or (at the latest) in 1736.” Such were favourite speculations of the French refugees. A correspondent of Ralph Thoresby wrote from Petty France, Westminster, August 17, 1715, (signed J. C.):—
“The setting aside of the French king’s Will as to the most essential parts of it, and that before he was quite cold, shews that the commands of the most imperious and domineering person in the world cannot extend his sic volo et jubeo one moment after the breath is out of his body; that a living dog is better than a dead lion. Great events seem now not so remote as even the year 1717, when the Bishop of Worcester expects them; restoration of the religious and civil rights of France; the downfall of Rome and Popery, &c., which God grant, Amen!”
I can do little more than name some of Dr. Allix’s works, such as “A Confutation of the Hope of the Jews concerning the Last Redemption.” London, 1707. The special object of this book was to reply to Dr. Worthington. It was intended to dedicate the book to Simon Patrick, Bishop of Ely; but that prelate having died, the dedication is to his successor, Bishop John Moore. “Diatriba de Anno et Mense Natali Jesu Christi. Dedicated to the Earl of Pembroke and Montgomery, 1707. (My copy was issued in 1722, and gives the date 1710 to the Dedicatory Epistle. The true date, however, is 1707, when Lord Pembroke was Lord-Lieutenant of Ireland.)
The learning and candour of Dr. Allix found employment in such cases as that of Jonah (John, after baptism) Xeres, a learned Jew from Barbary, who came to England to investigate the truth as to the Messiah. By helping him to inform himself out of books, and by encouraging him to exercise his private judgment, he led him to the conviction that Jesus is the Messiah. He took four hours to convince him of the absurdity of the pretended oral law of the Rabbins. He lent him all the Jewish Paraphrases, Maxims and Commentaries, and finally the New Testament translated into Hebrew; and from these authoritative sources all their arguments were drawn in a controversy which seems to have been prolonged for months. The result was all that could be desired. Xeres had brought a certificate of character from seven London “merchants trading into Barbary in Africa,” “having formerly lived for several years in those parts,” viz., Messrs. Peter Fleuriot, Samuel Robinson, John Lodington, John Adams, Val. Norton, Robert Colmore, and Thomas Coleman. He received a certificate from Dr. Allix, in these words:—
“These are to certify that upon several discourses had with the afore-mentioned Jonah Ben Jacob Xeres, I have found him very well acquainted with the Holy Scriptures of the Old Testament, and all other Jewish (particularly the Talmudic) learning; so that he was very ready upon the chief objections the Jews make to the doctrine, divinity, and office of our Saviour. But as he is endowed with very good natural and acquired parts, I was the more able to satisfy and convince him of the truth; so that, after having examined by Scripture all the most material controversies, he hath freely declared to myself, and his other friends, his desire to renounce the errors and prejudices of hi, education in the Jewish religion, and to embrace and profess the Christian faith.
“Witness my hand, this 30th day of July, 1709,
In 1709, Dr. Allix published anonymously a pamphlet extending to upwards of 200 pages, entitled:—
“Remarks on some books lately publish'd, viz.,
| Mr. | Basnage’s History of the Jews. J Whiston’s Eight Sermons. Lock’s Paraphrase and Notes on St. Paul’s Epistles. Le Clerc’s Bibliotheque Choisie.” |
The Trinitarian controversy raised no slight animosity in some quarters against Dr. Allix. He had attributed some works of Anti-Trinitarian tendency to a Mr. N., and other writers who professed to believe the Thirty-nine Articles of the Church of England. The rage of the Rev. Stephen Nye, Rector of Hormead, may be seen in the following ebullition:— “Of so many eminent for learning and dignity as have written against those books . . . . none charged those books on Mr. N., or on the other supposed writers, save only this stranger, who of a refugee for religion was not ashamed to turn informer; he that will take on him the infamous character of an informer is ready, without doubt, to go much farther, if circumstances and opportunity invite him.” He also came into collision with a personal acquaintance, William Whiston, Professor of Mathematics in the University of Cambridge.
I would not go farther in this matter, if it did not afford a good opportunity of exhibiting Dr. Allix’s intercourse with English society, and also his remarkable command of the English language, which he had acquired by careful study. I have before me a pamphlet entitled, “Remarks upon some places of Mr. Whiston’s books, either printed or in manuscript. By P. Allix, D.D. The Second Edition, to which is adjoined, an answer to Mr. Whiston’s Reply. London, 1711.”
“He pretends,” says Allix, “I have transgressed the rules of humanity and Christian friendship in publishing my remarks at a time when his writings were before the Convocation. What a complaint is this! He gave his Historical Preface in MS. to be perused by several of his friends, and one of them told me how he reflected on my answer to Dr. Payne. A while after he published that Historical Preface, wherein he lays to my charge (plus quàm inuendo) that I had given him an occasion of calling in question the Divinity of the Holy Ghost After this, was I not necessarily obliged to purge myself from such an imputation?” “Those words of mine which he relates were spoken in a conversation at which many other divines and ministers of London were present, and since none of them were displeased with what I then said, it is plain that Mr. Whiston must have put a wrong interpretation on them.” “The late Dr. Payne having asked me, ‘Whether the Holy Spirit was addressed to in the public prayers of the Primitive Church?’ I answered that if they had ever read the works of St. Basil the Great, they would have found a satisfactory answer . . . . all the public prayers were directed to the Father by the intercession of the Son in the Holy Spirit.” “I am sure the divines and ministers who were there and then present little thought that I had therein given any occasion for such a charge as Mr. Whiston has now, at the distance of twelve or thirteen years, publicly brought against me.” “I thought him a studious man, and had a respect for him as such; and he will do me the justice to acknowledge that I always spoke my mind to him very freely and sincerely; but that I never approved of the liberties he took.” “He again visited me since his professing himself an Arian, and he can witness that I exhorted him seriously to pay some deference to the advice of one of the most learned prelates of our church. . . . . I represented to him with some earnestness how ill it became a person of his age to be so positive as I had always found him, especially since he had spent so much of his time in mathematical studies, and therefore could not have sufficiently applied himself to the study of antiquity.” “Indeed, as I learned from one of his friends, he had never read Dallaeus’s book ‘De Pseudepigraphis Apostolicis,’ where that learned man had demonstrated the Book of the Apostolical Constitutions to be spurious; but, according to Mr. Whiston, that book is the most canonical book of the whole New Testament, because all the other books are only supported by its authority.” “It is very plain that Mr. Whiston has not read the ecclesiastical writers with much judgment or attention; nay, and that he has made little use of that sort of learning which he best understands, I mean the mathematics.” “It seems Mr. Whiston is ashamed of Arius’s person, since he complains that I have represented him as one of his followers. But I must own that he has confirmed me in that opinion of him, by the propositions he has published in his appendix to his reply, and it is my custom that I call scapham ‘scapham.’”
“He enjoyed,” says Dr. Campbell (in the Biographica Britannica), “a very uncommon share of health and spirits, as appears by his latest writings, in which there is not only all the erudition but all the quickness and vivacity that appeared in his earliest pieces. Those who knew him found the same pleasure in his conversation that the learned will always find in his productions; for with a prodigious share of learning he had a wonderful liveliness of temper, and expressed himself on the driest subjects with so much sprightliness, and in a manner so out of the common road, that it was impossible to flag or lose one’s attention to what was the subject of his discourse. He continued his application to the last, and died at London, 21st February 1717, in the seventy-sixth year of his age, leaving behind him the reputation of a man equally assiduous in the right discharge of all the offices of public and private life, and every way as amiable lor his virtues and social qualities, as venerable for his uprightness and integrity, and famous for his various and profound learning.”
His will was dated 18th February 1717, and proved on the 27th by his widow, Mrs. Margaret Allix; it was translated from the French by Pet. S. Eloy, N.P., and was as follows:—
“I, under-written, Peter Allix, living in London, have made my will as follows:— I recommend my soul to God, the Father, Son, and Holy Ghost, and I order my body to be buried privately, and without expense. I was minister of the church of Paris when, by the persecution made in France to those of the reformed religion, all the ministers were drove out of the kingdom by an Edict. I came for refuge into England with my wife and three children, where I found a happy asylum. The universities of Oxford and Cambridge did of their own accord confer on me the degree of Doctor in Divinity. I exercised the ministerial functions two years or thereabouts in London among the French refugees, until I was named Treasurer and Prebendary of Salisbury by the bishop of the diocese. I have endeavoured to edify the faithful by my ministry, my works, and my example. I bequeath to my eldest son, Peter Allix, my manuscripts, to make such use thereof as I have mentioned to him. I have always wished the welfare of this nation, and of the Church of England, and I have sought for the opportunities of contributing thereto. I have made fervent wishes for the Act of Succession of these kingdoms of Great Britain and Ireland in the House of Hanover. I have taken part in the public joy upon the accession of King George to the crown, and to my death I will put forth my fervent prayers to God that He will please to give him a long and happy reign, and to continue the same, till time is no more, in his illustrious house. I die full of gratitude for the kindness of that good king, which he hath showed lately towards my family, in granting it a pension for its subsistence, upon the entreaty of my Lord Archbishop of Canterbury, and my Lord Bishop of Norwich. I thank these worthy prelates for having bestowed on me their generous offices, and I pray God to reward them.
“I have left the best part of my estate in France, whereof my relations have taken possession by virtue of the Edicts; and I have brought little into England. The revenue of my Prebend and Treasurership hath supplied me for to live on, to educate my family, and to be at the expense of one to copy who had been given to me to work on The Councils. The small remainder which I leave is not sufficient to fulfil my Marriage Articles with my wife. Therefore I leave to each of my five children only ten pounds for their mourning, and I give to my wife the remainder of my estate, after my debts, funeral expenses, and legacies paid; and I name her for my executrix and administratrix. I exhort my wife and my children to live in the fear of God, and to keep up the good union and understanding wherein they have lived till now, which is the sure and only way to bring down the blessing of heaven. This is my last will, &c, &c.
Witnesses — Sam. Woodcok; J. Le Clerc De Virly; R. De Boyville.
With regard to his children, his will gives their number as five; two must have been born after 1688, one of whom probably was Gilbert Allix (perhaps named after Bishop Burnet), a London merchant, who married on 10th September 1723, in the French Church of St. Martin-Orgars, Jeanne Champion de Crespigny, and whose will was proved on 3rd July 1767. I have found the registration of Dr. Allix’s daughter Marie, born 7th August 1692, baptized on 6th September in Swallow Street French Church, in the presence of her aunt Mary Allix and of Madame Marie Burnet, nee Scott, Bishop Burnet’s wife. (Gilbert and Mary, added to the “three” in the preamble of the will, give the total required.) The father and mother, with their sons, John, Peter, and James, were naturalised on 5th January 1688. These have been spoken of as “three sons,” but the will calls Peter “my eldest son,” and the editor of Evelyn names him “John-Peter.”[3] This son, known as the Rev. Peter Allix, became minister of Castle-Camps in Cambridgeshire. He was publicly created Doctor of Divinity on the occasion of the king’s visit to Cambridge, on 6th October 1718, and on the 23rd January 1722 he became a chaplain in ordinary to His Majesty. On the 25th April 1729 he was made Dean of the Cathedral Church of Gloucester, vacant by the resignation of Dr. John Frankland, and by the death of the same reverend doctor, the Deanery of Ely becoming vacant, Dr. Peter Allix became Dean of Ely on the 26th October 1730. Dean Allix died in 1758, and was buried in his church of Castle-Camps. His wife was Elizabeth, niece and co-heir of Admiral Sir Charles Wager, Treasurer of the Navy, and First Lord of the Admiralty. From Dean Allix descend the families of Allix of Willoughby Hall, and Allix of Swaffham.
- ↑ Anne Allix, widow of Abraham Guillotin, of Rouen, remained in that city after the Revocation, and ma sent to the prison of Le Pont-de-l’Arche on 23rd July 16S9, for harbouring Protestants and permitting meetings for Protestant worship in her house. Her brother-in-law, le Sieur Jacob Guillotin, was also a steadfast Protestant at that date.
- ↑ The Dictionary of Anonymous Literature gives the following title:—
Reflections on the opinions of some modern divines concerning the nature of government in general, and that of England in particular. With an Appendix relating to this matter, containing —
I. The seventy-fifth canon of the Council of Toledo. II. The original articles in Latin out of which the Magna Charta of King John was framed. III. The true Magna Charta of King John, in French: by which the Magna Charta in Matth. Paris is cleared and justified, and the alterations in the common Magna Charta discovered, of which see a more particular account in the advertisement before the Appendix. All Three Englished. 4to. London, 1689. [By Peter Allix, D.D.]
- ↑ Mr. Wagner has called my attention to Gilbert Allix’s will, which mentions a brother, William (William may have been under age, and not mentioned in the Grant of Naturalization), so that the “five children” at the date of the will may have been John-Peter, James, William, Gilbert and Mary.