The Continental Monthly, Vol. 3, No. 1 January 1863

The Continental Monthly, Vol. 3, No. 1 January 1863 / Devoted To Literature And National Policy

THE HUGUENOTS OF NEW ROCHELLE

It is worthy of record that Westchester County, New York, was settled by emigrants from New England and France, and both seeking homes from religious persecutions. As early as 1642, John Throcmorton, with thirty-five associates, made the first settlement in this section, with the approbation of the Dutch authorities. With Roger Williams, driven away from New England by the violence of Hugh Peters, they came here, and called the region Viedeland or Land of Peace—a beautiful name for the region of those seeking rest of conscience from wicked and violent men. But even here the Puritan did not find the desired quiet and safety; for several of his band perished in the Indian massacre that sorely visited New Netherland on the 6th of October, 1643.

The next settlement of Westchester was commenced in the year 1654, also by some Puritans from Connecticut, who adopted its present name, and the Rev. Ezekiel Fogge was their first 'independent minister;' and in 1684 a Mr. Warham Mather was called 'for one whole year, and that he shall have sixty pounds, in country produce, at money price, for his salary, and that he shall be paid every quarter.' Governor Fletcher, however, declined inducting the Presbyterian into that living, 'as it was altogether impossible,' he said, 'it being wholly repugnant to the laws of England to compel the subject to pay for the maintenance of any minister who was not of the national Church.' The Episcopal Governor, however, proposes 'a medium in that matter.' Some French emigrants had already found their way to this region, and M. Boudet, a French Protestant minister of Boston, who was in orders from the Bishop of London, could preach in French and English, and the people called him to the living, the parish being large enough for two clergymen. M. Boudet was accordingly sent for, hoping, as the English Governor writes, 'to bring the congregation over to the Church;' but, 'when he came, they refused to call him.' The Yankee Puritans were evidently not to be outmanaged by the English churchman. Westchester then numbered 'two or three hundred English and Dissenters; a few Dutch.'

On the 20th September, 1689, Jacob Leisler, of New York, purchased of Mr. Pell 6,000 acres of land in Westchester, a portion of the manor of Pelham, obtained from the Indians in 1640-'49. The grantor, heirs, and assigns, as an acknowledgment, were to pay Mr. Pell 'one fatted calf on every fourth and twentieth day of June, yearly, and every year, forever, if demanded.' It is a well known fact that every Huguenot, on the festival of St. John, pays his proportion toward the purchase of the fat calf whenever claimed.

During the year 1690, Leisler leased to the banished Huguenots these lands, purchased for them, as they came directly here from England, and were a portion of the 50,000 who found safety in that glorious Protestant kingdom four years before the revocation of the Edict of Nantes. At the revocation itself, not less than half a million escaped from bigoted France to Holland, Germany, and England; and to those in the latter country, Charles II., then on the British throne, granted letters of denization under the great seal, and Parliament relieved them from 'importation duties and passport fees.' During this same year, many, flying from France, were aided in their escape by English vessels off the island of Rhé, opposite brave La Rochelle. According to tradition, some of these were transported to this region, naming their new settlement in honor of their

'Own Rochelle, the fair Rochelle,Proud city of the waters.'

In the Documentary History of New York, vol. iii., p. 926, we find a petition to Colonel Fletcher, Governor of the colony, signed by Thanet, and Elei Cothouneau, in behalf of above twenty of these French refugees. 'Your petitioners,' they state, 'having been forced, by the late persecutions in France, to forsake their country and estates, and flye to ye Protestant princes * * *, wherefore they were invited to come and buy lands in this province, and they might by their labour help the necessityes of their families, and did spend all their small store with the aid of their friends, whereof they did borrow great sums of money [MS. torn]. They had lost their country and their estates, but saved their good principles and a pure faith; and, in a strange land, petitioned his Excellency 'to take their case in serious consideration, and out of charity and pity to grant them for some years what help and privileges your Excellency shall think convenient.' This is one of the earliest authentic records (1681) we have met with concerning the New Rochelle French refugees.

Pell, the lord of the manor, besides the 6,000 acres already obtained, also granted 100 additional, 'for the sake of the French church, erected or about to be erected, by the inhabitants of the said tract of land.' This Huguenot church in New Rochelle was built about 1692-'93, of wood, and stood in the rear of the present mansion house. It was destroyed soon after the Revolutionary war. Louis Bougeaud, about the same time, donated a piece of land forty paces square, for a churchyard to bury their dead; and, subsequently, a house with three acres of land was given by the town to the Huguenot church forever.

The Rev. David Bourepos was the first minister of the New Rochelle Huguenots; he had likewise served his French brethren on Staten Island. The Governor requesting him to nominate 'some persons for the vacant offices of justices of the peace,' he replies that 'he could not comply, as none of his colonists at New Rochelle had a knowledge of the English tongue.' Nothing now is known of Bourepos' ministry or history. From his title of D.D., he must have been a man of learning; and we can learn something about the time when he died from the date of his will. 'Letters of administration were granted to Martha Bourepos, wife of David Bourepos, 25th of October, 1711' (New York Surrogates' Office). He probably resigned his pastoral charge in 1694.

Rev. Daniel Boudet, A. M., was the next minister of the French Protestant church at New Rochelle, a native of France; and he accompanied the French refugees, who reached Boston in the summer of 1686. About the year 1695, M. Boudet came to New Rochelle, and at first used the French prayers, according to the Protestant churches of France, and subsequently, every third Sunday, the Liturgy of the English Church. In 1709 the French church at New Rochelle determined to follow the example of some of their Reformed brethren in England, and conform to the English Church. All the members except two agreed to adopt the Liturgy and Rites of the Church of England, as established by law. Some thirty names appear on the document, requesting this important ecclesiastical change; and for the information especially of the genealogical reader, we note some of them: Michael Houdin, Jacob Bleecker, David Lispenard, Isaac Guion, Peter Bertain, John Soulice, Paul Lecord, Jean Abby, Jos. Antuny, Peter Bonnet, Peter Parquot, Benj. Seacord, Judith Leconet, Allida Guion, Josiah Le Conte, Elizabeth Lispenard, Moses de St. Croix, Deborah Foulon, Marie Neufville, Mary Stouppe, Jean Nicolle, John Bryan, Oliver Besley, Frederick King, Susanna Landrin, Anne Danielson, Rutger Bleecker, Mary Rodman, Agnes Donaldson, Esther Angeoine, Thomas Steel, Jane Contine, Jane Maraux, James Pine. 'The petitioners are members of the French Church at New Rochelle' (1793), and 'principally descendants from French Protestants, who fled from the religious persecutions in France, in the year one thousand six hundred and eighty-one.' Their fathers settled at New Rochelle, 1689, nearly a century before the date of this document. Few lists of family names are more imposing than this; and to this day, their descendants in Westchester County, increased to thousands, rank with our most useful and respectable citizens in wealth, good works, and piety. We are no great sticklers for genealogical trees or Doomsday Books, yet we believe in pride of family to a proper extent. There was a time once, in this republican land of ours, when many gloried in ignoring the fact that they came from distinguished stocks, as the spirit of our democratic institutions opposed the notion of family histories. We were all born of an honest, industrious race, for several generations back, and that is enough; and so it may be. Still, a man, when asked if he had a grandfather, would logically infer he had one, but he could not historically, unless there was some record of the fact. This indifference is happily passing way, and an interest of late is manifesting itself in such researches. No American, in whose veins runs Huguenot blood, need be ashamed of his origin. His ancestral history is most honorable, brave, and proud.

In 1705, Colonel Heathcote thus speaks of M. Boudet, the Huguenot preacher at New Rochelle: 'A good man, and preaches very intelligibly in English, which he does every third Sunday in his French congregation, when he uses the Liturgy of the Church. He has done a great deal of service since his first coming into this country. * * * He has thirty pounds a year settled on him out of the public revenue here, as the French minister in York hath; but that is paid with so much uncertainty that he starves, for the use of it.' During the year 1710, Governor Hunter permitted his congregation to build a new church of England, as by law established, and the 'Venerable Propagation Society' presented the new church with 'one hundred French prayer books of the small sort, and twenty of a larger impression; and in consideration of the great learning and piety of Monsieur Boudet, and his long and faithful discharge of his office, they augmented his salary from £30 to £50 per annum.' At this period we find the following excellent record of this excellent French minister: 'M. Boudet is a good old man, near sixty years of age, sober, just, and religious.' One hundred more French prayer books were sent to his church, 'for the edification of the French youth who have learned so much of that language as to join with him therein.' During the year 1714, M. Boudet took the spiritual charge of the Mohegan or River Indians, at which period he is called 'minister of the French colonistic congregation at New Rochelle.' In 1714 he reports fifty communicants in his church, and asks for an English Bible, with a small quantity of English Common Prayers, because 'our young people, or some of them, have sufficiently learned to read English for to join in the public service, when read in English.'

M. Boudet died in September, 1722, aged sixty-nine years, nearly twenty-seven of which he had been the minister of the New Rochelle church. He was eminently useful in keeping his congregation together amidst its adverse circumstances, and was greatly beloved. He was interred beneath the chancel floor of the old church; and for whose use he bequeathed his library.

The Rev. Pierre Stouppe, A. M., succeeded M. Boudet. He was also a native of France, and said to be a son or nearly related to the Rev. M. Stouppe, pastor of the French Protestant church in London, who was sent to Geneva, in 1654, by Oliver Cromwell, to negotiate there in the affairs of the French Protestants. He was born 1690, studied divinity at Geneva, and accepted a call to the Huguenot church at Charleston, S. C. Here he continued to preach until 1723, when, resigning the charge, he conformed to the Church of England, crossing the Atlantic for ordination. He was admitted to holy orders in 1723, and licensed to officiate as a missionary in the colony of New York, and to the French Protestants of New Rochelle, with a salary of £50 per annum. To this latter flock he proved very acceptable, from his ability to preach in French, the only language which most of them understood. His elders, or anciens, as sometimes called, were then Isaac Quantein and Isaac Guion. The new Huguenot pastor soon found trouble, as his predecessor had, with the dissatisfied M. Moulinais and his followers. Still he was useful: in 1726 he writes that he 'baptized six grown negroes and seven negro children, fitted eight young people for the sacrament of the Lord's Supper, to which they have been accordingly admitted,' and 'the number of communicants at Easter was thirty-three.'

In a letter of December 11, 1727, he presents some important information concerning the early settlement of New Rochelle: 'The present number of inhabitants amounts to very near four hundred persons. There is a dozen of houses near the church, standing pretty close to one another, which makes the place a sort of a town; the remainder of the houses and settlements are dispersed up and down, as far as the above 6,000 acres of land could bear. Nay, besides these, there were several other French families, members of New Rochelle, settled without its bounds.' Such was the commencement of the present picturesque and beautiful village of New Rochelle. More than a century and a half has passed away since its founders, the French refugees, emigrated to the spot; but their noble and holy principles have left good, undying influences, now seen in the refinement, morals, and religion of their descendants, in this entire region.

M. Stouppe further states that there were in the settlement two Quaker families, three Dutch ones, four Lutherans. 'The first never assist on assemblies; the Dutch and Lutheran, on the contrary, constantly assist when divine service is performed in English, so that they may understand it; and their children, likewise, have all been baptized by ministers of the church. Only the French Dissenters have deserted it, upon M. Moulinais, formerly one of the French ministers of New York, coming and settling, now a year ago, among us; and it is also by his means and inducement that they have built a wooden meeting-house within the time they were unprovided for, that is, from my predecessor's death to my arrival here. * * *

'There is no schoolmaster as yet in New Rochelle: the parents take care to instruct their own children, and that they do generally pretty well, besides what instructions are given them in the church during summer by the minister. * * * The number of slaves within New Rochelle is seventy-eight: part of them constantly attend divine service, and have had some instruction in the Christian faith by the care and assistance of their respective masters and mistresses, so that my predecessor did not scruple to baptize some, and even admit them to the communion of the Lord's Supper; and I myself have, for the same consideration, baptized fifteen of them within these three years, some children and some grown persons, without the least prejudice to the rest of my flock.' It would be well, in our boasted day of zeal and philanthropy, if all ministers of the blessed gospel manifested the same commendable interest for the spiritual welfare of the negroes, as this Huguenot pastor.

About the period of the French war, he writes, June 5, 1758, 'that since the war broke out, there have been great alterations in his congregations, which have lost many of their members by removals, and by enlisting in the king's service, and by death; nevertheless, the number of his communicants is seventy-four, and he has baptized, within the present half year, fifteen white and five black children.'

The ministry of this faithful Huguenot terminated on the earth, by his death in July, 1760. His biographer esteemed him a 'simple-minded, conscientious man, who for thirty-seven years continued faithfully to discharge the duties of his mission.' His communicants had increased from thirty-eight to eighty, and he was greatly beloved by his congregation. His remains were interred under the chancel of the old French church at New Rochelle, where so long he had watched over the little flock of his Master. M. Stouppe was succeeded by the

Rev. Michael Houdin, A.M. He was born in France, 1705, educated a Franciscan friar, and, on Easter day, 1730, ordained a priest by the Archbishop of Trêves, and subsequently preferred to the post of superior in the convent of the Recollects at Montreal. But, disgusted with monastic life, M. Houdin, at the commencement of the French war, left Canada and retired to the city of New York. Here, on Easter day, 1747, he made a public renunciation of Popery, and joined the Church of England. Attaining great proficiency in the English language, in June, 1750, he was invited by the people of Trenton, N.J., to officiate as a missionary in that State.

When he first reached New York with his wife, in June, 1744, Governor Clinton, suspicious of all Frenchmen at that moment, confined them to their lodgings, guarded by two sentinels. The following day he was examined by his Excellency, and learned that 'the French intended to attack Oswego with eight hundred men, the French having a great desire of being masters of that place.' Then M. Houdin was ordered to reside at Jamaica, Long Island, where he complained that his circumstances were 'very low,' and 'can do nothing to get a living;' that 'his wife and himself must soon come to want, unless his Excellency will be pleased to take him into consideration.' After this appeal, the authorities advised his return to the city, on his taking the oath of allegiance.

For some years, M. Houdin officiated at Trenton and the neighboring places as an 'itinerant missionary;' and in 1759 his services were required, as a guide, for General Wolfe, in his well-known expedition against Quebec. Before marching, he preached to the Provincial troops destined for Canada, in St. Peter's church, Westchester, from St. Matthew, ch. x. 28: 'Fear not them which kill the body.' And the French chaplain escaped the dangers of the war; but his brave General, at the very moment of victory, fell mortally wounded, on the Heights of Abraham, September 13, 1759. After the reduction of Quebec, he asked leave to join his mission again; but General Murray would not consent, as there was no other person who could be depended on for intelligence of the French movements. While M. Houdin was stationed at Quebec, an attempt was made by the Vicar-General of all Canada to seduce him from English allegiance, with an offer of great preferment in the Romish Church. This pressing invitation found its way into the hands of Generals Murray and Gage, when they sent a guard to arrest the Vicar-General.

M. Houdin, returning to New York, in 1761, was appointed 'itinerant missionary' to New Rochelle, by the 'Venerable Society' of England, 'he being a Frenchman by birth, and capable of doing his duty to them, both in the French and English languages.' During his incumbency, Trinity church, New Rochelle, received its first charter from George III., which the present corporation still enjoys with all its trusts and powers. It is dated in 1762, and was exemplified by his Excellency George Clinton in 1793. In 1763 he writes, complaining that the Calvinists used unlawful methods to obtain possession of the church glebe. These were the few old French Protestant families who had not conformed to the Church of England; and Houdin says of them: 'Seeing the Calvinists will not agree upon any terms of peace proposed to them by our church, * * * we are in hopes the strong bleeding of their purse will bring them to an agreement after New York court.'

The French Protestant preacher continued his pious labors at New Rochelle until October, 1766, when he departed this life. He was a man of considerable learning, irreproachable character, and esteemed a worthy Christian missionary. His remains, which were the last of the Huguenot pastors, were interred beneath the chancel of the old French church at New Rochelle, and by the side of his predecessors, Boudet and Stouppe. Since the removal of this sacred edifice, the ashes of these earliest Protestant French missionaries to our land repose beneath the public highway, and not a stone tells where they lie, or commemorates their usefulness, excellences, or piety. Their silent graves ought not thus to remain neglected and unhonored: some monumental record should mark the spot where these early Huguenot preachers in America were entombed.

Boudet, Stouppe, and Houdin were the last of the Huguenot preachers in our land of whose histories we can find anything, and as they never can be fully written, we have made a more full record of these fragments concerning their memories, than otherwise would have been written. Especially let the children of the French Protestants in Westchester venerate these men, who were consecrated to sacred offices in the days of their pious ancestors, and, like Moses, led them from oppression and bondage to the land of Canaan in this Western World.

We might mention many who deserve the honor, among the descendants of the New Rochelle Huguenots; but the name of one will suit our purpose—John Jay. He was born in New York, from a family originally of La Guienne, France; and he was sent, by his fellow citizens to the General Congress which assembled at the commencement of the conflict between the colonies and England. In 1774 he signed the act of association to suspend the importation of British merchandise; in 1779 he was honored with the presidency of Congress. At the expiration of this important post, Mr. Jay was commissioned to represent his country at the court of Louis XVI., and he was one of the four commissioners who signed, on the 30th November, 1782, the treaty of Versailles, by which Great Britain recognized our National Independence. A Huguenot, Elias Boudinot, was the first president of the great national institution, the American Bible Society; and at his death, bequeathed to it a noble benefaction. The French Protestants were always ardent lovers of the Bible, and John Jay succeeded Mr. Boudinot in his important office of president to that noble institution. 'No one in America,' says the eminent Dr. Baird, 'need blush at having one of these respectable Huguenots among his ancestors;' and Bancroft, the historian of our land, recognizes in them that moral elevation of which they gave so many proofs in every country where they settled; and he adds: 'The children of the French Calvinists have certainly good reason to hold the memory of their fathers in great honor.' (Vol. ii, p. 183.) So think we.

MACCARONI AND CANVAS

XA WALK AROUND SEGNI

There are three quiet old places on the Continent that Caper always remembers with solemn pleasure—Breda in Holland, Segni in Italy, Neufchâtel in Switzerland. He reposed in Breda, rested in Segni, was severely tranquil in Neufchâtel: the real charm of travelling is best appreciated when one is able to pause in one's headlong career in some such place and meditate over it. Caper paused for many months at Segni.

Segni, or Signia, a Latium city of the Volscians, was, after its colonization by the Romans, always faithful to the Republic. Strabo, Pliny, Plautus, Martial, Juvenal, Silius, Italicus, Dionysius Halicarnassus, and Livy, all make mention, in one way or another, of this city. Little is known of its history, from the fact that it was burned to the ground by the order of the Duke of Alva, viceroy of Naples, on the 14th of August, 1557; and in the fire all records of the city were destroyed. Its polygonal or Cyclopean walls, of Pelasgic origin, still remain in many parts as perfect as they ever were: consisting of gigantic blocks of hewn limestone, they are fitted one into another with admirable precision; no mortar was used in laying them, and there they stand, these well-named Cyclopean walls, for some of the stones are 12 feet long by 5 feet wide, firmly as if centuries on centuries had not sent a myriad of storms to try their strength. There are several gates in these walls, noted among which is one called the Saracen's Gate; it is known in architecture from its indicating by its form one of the first attempts toward the pointed arch.

In walking through the town, you find here and there bits of middle-age architecture, which have escaped ruin; here a door, there a window, of graceful design, built around with the rough masonwork for which Segni is noted in later days; but the greater number of the houses are constructed in the rudest manner, indicating the poverty and ignorance of the majority of the inhabitants. It is, however, a decent poverty, for, to the credit of the town be it spoken, there was not, when Caper was there, a professional beggar, excepting the friars, in or around it.