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 a small medical practice, constituted his temporal support. His new views, which he had adopted at a pecuniary sacrifice, he introduced very largely into his “Notes on the Acts.” The English translation of that exposition, being attributed to himself, is singular and interesting. I may observe that his Baptist opinions did not alienate his old French friends. Pastor Claude wrote to him as to his last commentary, “I have found in it, as in all your other works, the marks of copious reading, abundance of sense, right reason, and a just and exact understanding.” The Roman Catholic Calmet did not miss “e 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, Doctor 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.  

In the reign of Louis XIII. there was a French ecclesiastic whose conversion to Protestantism was attested by his admission to the ministry of the Church of England. Paul de la Ravoire was major-domo to the Archbishop of Spalato (Marco Antonio de Dominis). That prelate, whose residence was in Spalatro, in Venetian Dalmatia, had sided with the Venetians against Pope Paul V.; he resigned his archbishopric, and came to England as a professed Protestant about 1617. De la Ravoire went back to France, but, either on his late master’s account or his own, was so ill received, that he had to take refuge in England. Both the Archbishop and he himself seem to have had some diplomatic dealings with Venice in favour of England, and to the supposed disadvantage of France. All that we know about the reverend French refugee is gathered from the Calendar of English State-Papers (reign of James L). A letter from the Archbishop of Spalato to Carleton, dated 5th July 1617, “recommends Paul de la Ravoire, whose dealings with the Venetian resident have had no bad end, and who is well confirmed in the true religion.” From another letter from the same, dated Lambeth, 2d January 1618, we find that he “has not heard lately from Paul de la Ravoire, and knows not whether he be alive or dead.” In his letter dated London, 27th September 1618, he “recommends the business of the bearer, Paul de la Ravoire, and begs that he may be protected from the malice of France.” Paul de la Ravoire himself writes to Carleton from London, 28th December 1618, that “his affairs in France go so ill” as to surprise the Archbishop of Canterbury (Abbot) and other friends, “I am with Spalato, but am of no use to him, he having got another maitre-d’hôtel in my absence.”

De la Ravoire again wrote to Carleton (London, 21st August 1619), “Thanks for favours. Am lodging with the Archbishop of Spalato, and hope, by Buckingham’s favour, to get a prebend, as promised by the king.” The small preferment that he actually got is known, only through the tidings of his death. There was an official letter to the Bishop of Bangor, dated 26th September 1622, “Admit Dan. Louhet to the donative of Llandinam, vice Paul de la Ravoire, deceased.” 