Protestant Exiles from France/Book First - Chapter 6 - Section IV
IV. D’Espagne.
The most able divine of the Refugee Churches in England was Jean D’Espagne, called by the English John Despagne (or Despaigne). He was a native of Dauphine, born in 1591, and ordained to the pastorate at the age of nineteen.[1] It is said that he came to England soon thereafter, perhaps after the assassination of Henri IV. His name does not appear until the era of the Westminster Assembly and the Long Parliament. The City of London French Church claimed the charge of all the French Protestants in London, and resisted the formation of a congregation in Westminster. About 1641 the Due de Soubise, being physically unable to go to the City Church, provided service in a room in his house, which he opened for public worship. Perhaps Monsieur D’Espagne was the preacher to this courtly congregation; at all events, we find him established under the patronage of the Parliament when (as above stated) his name first appears. That he had long resided in England appears from his Dedication of his book on “Popular Errors” to King Charles I. in 1648, to whom he says, “The deceased king, father of your Majesty, was pleased to command the impression [i.e., to order the printing and publication] of a manuscript which was the first fruits of my pen.” In 1647 Mr. D’Espagne’s congregation met in the house of the Earl of Pembroke; and many of his published pieces were originally sermons preached before that auditory. He obtained celebrity among the nobility and gentry. The consequence was, that during the Commonwealth, when Presbyterian and Congregationalist worship prevailed, and when the liturgy of the Anglican Church was under interdict, the fact that such an aristocratic congregation and such attractive preaching was under the protection of the men in power, was the occasion of a large accession of members to Mr. D’Espagne’s church. They found more ample accommodation in Durham House in the Strand. And on the pulling down of that mansion, Parliament, on 5th April 1653, gave them the use of the chapel of Somerset House.[2] Pasteur D’Espagne dedicated a tractate to Oliver Cromwell, probably in 1652, for the English translation issued in 1655 has the following addition:— “An Advertisement to the Reader, who is to understand that this book in the originall made its addresses to his Highness the Lord Protector at that time when he was onely Generall of the Armies of the Commonwealth.” The original Dedication began thus:
“A Son Excellence, Messire Olivier Cromwell, General des Armées de la Republique d’Angleterre. Monseigneur, Ni le temps ni aucun changement ne me rendront jamais ingrat envers mes bien-faicteurs. Mon troupeau et moy demeurons eternellement redevables à tous ceux qui ont esté membres du dernier Parlement, specialement au Seigneur Comte de Pembroke, au Seigneur Whitlock l’un des Commissaires du Grand-Sceau, et a un grand nombre d’autres personnes honorables. Nous sommes aussi grandement obligez au tres-honorable Conseil d’Etat qui est a present, et, entre tous, au Noble Chevalier Gilbert Pickering et a Monsieur Stricland. Mais sur tout nous devons à Votre Excellence un remerciement particulier et perpetuel,” &c.
Mr. D’Espagne did not survive till the Restoration, and thus was spared from sharing in the liturgical disputes inaugurated by the jovial king; he died 25th April 1659, aged 68. As already stated, Dr. De Garencieres was one of his converts; he wrote an epitaph for his spiritual father in the following terms:
JOHANNES DESPAGNE, Sti. Evangelii Minister,
Doctrinâ Singulari,
Studio indefesso,
Morum suavitate,
Adversorum tolerantiâ,
inclytus,
Post exantlatos in Dei vineae cultura per annos 42 labores
Meritus orbis admirationem
Quotquot bonorum recordationem,
Famâ, non solum legibus, sed etiam calumniatorum ore
confitente et chirographo, integrâ,
Et (quod caput est) Ecclesiâ Gallo-Westmonâsteriensi
(in cujus sinu corpus ejus conditur)
auspiciis suis et ductu,
Hispanis frustrà reluctantibus,
fundatâ.
Senio confectus, sensibus integer, mori se sentiens
placidé ultimùm dormivit,
Anno 1659, Aprilis 25, AEtatis 68.
Theophilus de Garencieres, D. Med.,
ejus proselyta, posuit.
Dr. De Garencières prefixed three sets of verses, one in French, one in Latin, and the third in Greek, to his pasteur’s last and posthumous publication. The French ode begins thus:—
Belle lumière des Pasteurs
Ornement du Siecle ou nous sommes,
Qui trouves des admirateurs
Partout ou il y a des homines —
Guide fameux de nos esprits,
Dont les discours et les escrits
Charment avec tant de puissance.
His books being little known, I give a list of them. Where the title is deficient, the reader will understand that I have not seen the work. Two of the French titles are copies from reprints, and thus I am unable to give the dates of their first publication. They were translated into English; so I give the English titles in a parallel column.
| La Manducation du Corps de Christ considerée en ses principes, 1640 [Dedicated to Frederic Henry, Prince of Orange.] |
The Eating of the Body of Christ, considered in its principles. Translated out of French into English, by John Rivers of Chaford, in Sussex, Esquire, 1652 |
| Nouvelles Observations sur le Symbole de la Foy, ou, Première des quatres parties de la Doctrine Chrestienne preschées sur le Catechisme des Eglises Françoises, 1647 | New Observations upon the Creed, or the first of the four parts of the Doctrine of Christianity, preached upon the Catechism of the French Churches. Translated out of French into English, 1647 |
| L’ Usage de l’ Oraison Dominicale maintenu contre les objections des Innovateurs de ce temps. | The Use of the Lord’s Prayer, maintained against the objections of the Innovators of these times. Englished by C. M. D. M., 1647 [A new translation, flavoured with Scotch Episcopal bitterness, was produced and printed at Edinburgh, by Mr. Andrew Symson in 1702.] |
| Les Erreurs Populaires és poincts generaux qui concernent l’ intelligence de la Religion, rapportes a leurs causes et compris en diverses observations. | Popular Errors, in generall poynts concerning the knowledge of Religion, having relation to their causes, and reduced into divers observations, 1648 |
| Abbregeé d’ un sermon, preschée le 12 de Septembre 1648, sur la Traitté qui alloit commencer entre le Roy et le Parlement. | The Abridgementof a Sermon, preached on the Fast-day appointed to be held for the good successe of the Treatie that was shortly to ensue between the King and the Parliament, September 12, 1648. Faithfully translated into English, by Umfreville, gent, 1648 |
| Sermon funebre de l’ Auteur sur la mort de sa Femme. | A Funerall Sermon of the Author on the death of his wife. [This, I think, was not translated into English.] |
| Abbregé de deux Sermons qui ont precedé l’ Ordination d’ un Pasteur en l’ Eglise Francoise de Cantorbery. | An abridgement of two Sermons which preceded the Ordination of a Pastor in the French Church of Canterbury. [This, I think, was not translated into English.] |
| Considerations sur l’ Eclypse de Soleil, advenüe le 29 de Mars 1652. | Considerations on the Eclips of the Sun, March 29, the yeer 1652. |
| Nouvelles Observations sur le Decalogue. | New Observations upon the Decalogue, or the second of the four parts of Christian doctine preached upon the Catechism, 1652 |
| Advertissement sur la fraction et distribution du pain au Sacrement de la Cene, obmises en plusieurs Eglises Orthodoxes. | An Advertisement on the Breaking and distributing of the Bread in the Sacrament of the Supper, omitted in many Orthodox Churches. [This was a controversy among the refugees, and the tract probably was not translated into English.] |
| La Charité de Parlement d’ Angleterre envers l’ Eglise Françoise receuillie en la Chappelle de l’ Hostel de Sommerset. | The Charity of the Parliament of England to the French Church, gathered in the Chapell at Somerset House. |
| Shibbóleth, ou reformation de quelques passages es versions Frangoise et Angloise de la Bible. Correction de diverses opinions communes, peintures historiques, et autres matieres. | Shibboleth, or the reformation of several places in the translations of the French and of the English Bibles. The Corrections of divers common opinions, History, and other matters. Faithfully translated into English, by Rob. Codrington, Master of Arts, 1655 |
| Sermon funèbre sur la mort de Philippe Comte de Pembroke. | A Funerall Sermon on the death of Philip, Earl of Pembroke. [The Earl died in 1655.] |
Appended to “Shibboleth” is a copy of a speech entitled, “The thanks returned to the Lord Generall in the name of the French Church, Gathered in the Chapell at Somerset house, by John Despayne, Pastor of the said church, August 8, 1653.” The following note is appended:— “His Excellence most gratiously did answer us; and having declared that our thankfulness were due more unto the State than to his person, he did assure us alwaies to imploy his power to protect us, but most remarkably pronounced these words, which we never shall forget: I love strangers, but principally those zvlio are of our religion.” After the Author’s death there was published “An Essay on the Wonders of God in the Harmony of the times, generations and most illustrious events therein enclosed, from the original of ages to the close of the New Testament. — Written in French by John D’Espagne, Minister of the Holy Gospel. Both parts published in English by his Executor, London, 1662.” [Another publisher re-issued this book with a new title-page, dated 1682, in which it is designated, The Harmony of the Old and New Testament.] The executor signs his name Henry Browne, and describes himself as an English Churchman, who, " during these late times of horror and confusion, both in our Church and State," found a refuge in the French Church at Durham House, along with "many of the Nobility and the best of the Gentry who rendered both to God and Caesar their due."
I cannot pass from Monsieur D’Espagne without giving a specimen of his style. The following is a translation of two paragraphs in his Observations on the Creed:—
“When our Lord was going to display his divine power by a miracle, it was frequently preceded by some sign of human weakness. Previous to his rebuking the wind and the sea, he was asleep. Before he cured the deaf man he looked up to heaven and sighed. Being pressed by hunger, he caused the fig-tree to wither. When he was going to raise Lazarus from the dead, he first groaned in the spirit and was troubled. Finally, when he caused the earth to quake, the rocks to rend, and the graves to open, it was after he had given up the ghost. Amidst the most glorious demonstrations of his eternal power and godhead, and even before he displayed them, he was pleased first to give a proof that he was a real man.”
“When wine was wanted for others, Jesus Christ turned the water into wine; but when He himself was thirsty, He asked water of a Samaritan woman. When others were hungry, He fed some thousands with a few loaves, but when He hungered and saw a fig-tree in the way, on which He found nothing but leaves, He did not make it produce fruit for His own use, as He might have done by a single word. When wearied with a journey, He might have commanded angels to bear Him up in their hands, or caused Himself to be carried by the Spirit, as Philip afterwards was. But He never wrought miracles for His own use or convenience; as He came into the world for the benefit of others, so for others His miracles were reserved.”
One more specimen from his “Popular Errors:”—
“To represent religion as a mere doctrine of morality is an enormous error. The doctrine of religion consists of two parts — the former shows what God has done for man; the latter teaches what man ought to do for God. That first part is the genuine and essential characteristic which distinguishes the Christian religion from all others; for there is no false religion which does not teach good works. But to teach what God has done for us in the work of redemption is a doctrine to be found in the Christian religion only. The real essence of Christianity lies in this first part, for all other religions teach salvation by the works of man toward God, but our religion exhibits salvation as the work of God toward man. Salvation is grounded upon the good which God bestows upon us, not upon the good that we do. Hence it follows that morality is not the fundamental doctrine of Christianity. On the contrary, that part of it which we call morality is built upon the grace of God. And therefore it is a very rash assertion that the doctrine which treats of morals is the most excellent part of the Christian religion, and that to be a good Christian it is sufficient to be a good moralist. Without the doctrine of salvation, which is the first part, all our morality is dark and heathenish. All Christian virtues are effects of sanctification, which is a work of God. It is a prejudice natural to man, in speaking of the method of obtaining salvation, to think immediately of works as the real efficient cause of it. The Jews, taking this for granted, asked our Saviour about the nature of works alone (John vi. 28). All men, except Christians, ground their hopes upon works, not being able to conceive of another merit as the means of salvation. This principle was engraven on the heart of man from his creation, namely, that he should obtain eternal life by his works, which was true in the state of innocence, because works then would have produced this result if man had not lost his strength. And he still clings to that principle, having retained an impression of it; though the Fall, having deprived him of strength, demonstrates so plainly the vanity of his pretensions.”
- ↑ See a useful book, entitled, “Sound Doctrine, extracted from the writings of the most eminent Reformed Divines chiefly of the French Protestant Church. Translated from the French. Bath. 1801.” The French Original was published at Basle with the following “Approbation”:— Imprimatur, Johan. Balthasar Burcardus, S.S. Th. D. et. Prof.; Facul. Theologicae in Academia Basiliens. h. a. Decanus, D. 29 Septembr. 1768.
- ↑ John Evelyn writes on 3d August 1656: “In the afternoon I went to the French Church in the Savoy, when I heard Monsieur D’Espagne catechize.”