THE LIFE AND DEATH OF Monsieur Claude The famous Minister of CHARENTON in FRANCE.  
Done out of French by G. P.  

Imprimatur.  
Sept. 13th. 1687. Guil. Needham.   
LONDON, Printed for Thomas Dring at the corner of Chancery-Lane in Fleetstreet. 1688.   

THE PREFACE: A DISCOURSE OF DEATH.  
IT is no little advantage we receive from our Religion, that it is so mightily effectual to free us from all troublesome and disquieting thoughts, and to produce in us a settledness and firmness of mind, not apt to be easily shaken or moved; nay it inspirits men with courage and an ingenuous confidence, raising us above those fears and cares that follow false Opinions, and like Ghosts are wont to torment ot●…serable This is a great kindness that the Faith of Christ doth to those w●●…e● live according to it, that it puts them into such a state, that they need fear nothing but displeasing, or offending God; especially our Christianity is the most proper remedy against the unreasonable fear of death, for that must necessarily distract the mind, and interrupt its peace by continual vexation and perplexity, in all those who are under the power of it, and therefore most fitly called by the Apostle here a state of Bondage. And deliver them who through fear of death, were all their life time subject to Bondage.  
I shall not dispute here, whether by death is meant only that which is temporal, or that which is eternal, since it is the apprehension or fear of eternal death chiefly that makes the other so tirrible and affrighting. It would be an easy thing to conquer the fear of death, one might soon be able to think of it with the greatest indifference and unconcernedness, if we could but once thoroughly persuade ourselves that it would put an utter end to us. It is the Judgement to come, the never dying worm, the everlasting flames and immortality that are to follow, that make men so loath to think of dying, so unwilling to hear of it, so surprised at any sign or symptom of it. Were there no other state after this, the generality of men would be so far from fearing death, that they would fly to it as the only certain cure for the evils of this life, any little disease, pain and burden that they could not easily get rid of, they would seek a remedy for in death. Were there not, I say, in all men a natural dread of the ill Consequences of death, I cannot but imagine that men's own hands would send more daily to the cold Grave than all the diseases and casualties that our bodies are liable to, and it would be so far from an instance of courage and bravery to despise death, that the greatest Cowards would most desire it and soon fly to it. But let them do what they can, they cannot wholly free their minds, at least, from all suspicion of another world, and that makes them most commonly so fearful of dying. So that it comes to the same, whether by death be meant here of the body only, or a future state, for that which makes us fear death is because it leads us into another life.  
Therefore I shall now explain to you,  

I. How men by the fear of death are subjected to Bondage.  
II. Inquire what this fear of Death is that Christ delivers us from.  
III. How Religion doth free us from it.   
I. How men by the fear of death are subjected to Bondage. For this is the natural effect of any fear whatsoever, that it makes men slaves, it cowardizes them, and renders them mean and abject; particularly the fear of death so enslaves those that are possessed of it, that they can neither think freely nor act freely, and so consequently can neither be truly good nor really happy in this life.  
This fear doth hinder men from thinking freely. And therefore we read of those that have commanded that none should name this word death in their hearing. Such persons who are afraid to die, dare not give themselves free liberty to exercise their minds, and are fain to take all occasions of diverting themselves, and find any entertainment rather than be put in mind of their continual danger. They use all arts to stifle and smother such thoughts as soon as they rise. Their hearts are ready to sink within them when they hear of any dismal calamity that hath happened unto a Neighbour or Friend, lest the same should betid them, and their own turn shortly come. And this is generally true, that he can neither fully enjoy himself nor take pleasure in himself, who hath not mastered this fear of death.  
It hinders men from acting freely. He is a slave to every man, that hath power enough to do him a mischief, who is afraid of death. Whatever Religion or Profession he is now of, you may soon threaten or scare him out of it, and make him whatever you please. Such a one cannot promise to-himself that he shall continue one day longer in that mind, that faith that he now holds. There is no sin so vile or heinous, but what he may be brought to commit. Put but his life in danger, fright him thoroughly, and he will renounce all the Articles of his Creed, and break all the Commandments his Religion lays upon him, for every one that doth but wear a sword. And is not this a truly slavish condition, when we can neither command our own thoughts, nor be master of our own actions? And this is certainly the case of all those, that do not love God better than their lives, or that fear death more than sin. Such a one can neither be good nor happy; not good longer than while he finds it safe and free from all danger, and how can he be happy who stands in such a continual dread that a thousand accidents may this hour happen to him, and that death must certainly befall him, and that it is only God's infinite patience that it doth not presently. And without any more words I know you will all grant this a miserable state. But now I do not say this is the effect of all kind of fear of death, I must therefore more particularly show what kind of fear it is that makes men so unhappy.  
Most men have great reason to be afraid of dying, as much as a guilty Prisoner hath to be afraid of coming to his Trial and brought to his Sentence. The more some men fear death, the more troublesome thoughts and apprehensions it occasions in them, the more capable are they to be wrought upon by it. Nay indeed it is impossible for a guilty person not to fear death, although perhaps sometimes out of a brave indifferency in the heat of blood and passion, he may despise it, valiantly rush into the midst of danger, and with a bold and daring spirit voluntarily expose himself to it, out of a sense of pretended honour and gallantry; yet let him think coolly and soberly of such a thing, let him consider of it with himself and the consequences thereof, and I am sure he will be very misgiving and suspicious, and struggle mightily with himself at the thoughts of it. I speak not to lessen the fears of those who live in any known sin; if God be true they have great reason to be afraid.  
Now here it may be asked, supposing a man brought into extreme danger of his life for the sake of his Religion, in a time of Persecution, one that hath long professed the true Religion, but hath lived very unanswerably to it, and is guilty of many grievous crimes unrepented of, which he is accused by his own conscience for; of a sudden he is commanded to renounce his Faith which in his mind he is verily persuaded is true, and to turn to Idolatry, and to deny and blaspheme his Saviour, or else immediately to suffer death; what must such a one do now in this cases If he complies with the command, he sins grievously against the light of his mind and his own conscience, and yet by such a compliance he gains time of repentance, to make his peace with God, and to beg his pardon for his crime, and also for all his other sins which he hath so long lived in. If he chooses death, it is that which he is wholly unprepared for, he is utterly unfit to appear before God, and he can expect nothing but to suffer God's vengeance for the sins of an ill-spent life. Now what is to be done in such sad circumstances as these? It is a case that may happen, and therefore to resolve the doubt I shall propound briefly these things to you, viz.  
1. In point of duty what this man is bound to do. This is most certain, that no sin ought to be committed upon any consideration whatever. Their damnation is just, saith the Apostle, that do evil that good may come, Rom. 3. 8. It is in no case, either justifiable or prudent, to save our lives by any sin. It is every one's duty, nay it is best even for the greatest of sinners, to lose his life a thousand times rather than to deny God or his Truth. And as for gaining time for repentance; it is to be considered that when we are in such a straight, as that we cannot live any longer without sinning directly and grievously against our consciences, it is God's will that we should then die, the time of our repentance is now over, and God by this Providence doth call us out of the world. Now when we will not submit to this call, but will not stick to do the greatest villainy, how can we expect that God should bestow any farther grace upon us, or that his Spirit after such an Apostasy should strive any longer with us. Commonly the effect of such things is a judicial hardness, to be given up to a perverse mind and a reprobate state. After any one hath in so gross a manner violated his Conscience, there is very little hope that ever he should be again renewed in the spirit of his mind. For persons to have obeyed the truth, and yet in time of persecution fall away, and for fear of death renounce it, the ancient Church, that is to say, a great part would never again receive them into their Communion till their death, and a great division there was among them concerning the restoring those that had once lapsed into Idolatry. What then shall we say to those, who after a wicked life, add to their other sins that of Hypocrisy? They may for a while lengthen out their wretched lives, but it is to be feared that they have shut themselves out from all hopes of the means of Grace. It is a very improper and unlikely way in order to attain the pardon of past sins, to commit the greatest we can be guilty of, to renounce our Saviour.  
2. In such a case therefore the Sinner is bound to adore the justice of God's Judgement, that by his own gross neglect and carelessness he is brought into such misery, for that he ought to have been always prepared for such a time. Yet however, though he hath highly provoked God, and displeased him to the utmost, yet he will not deny or blaspheme his name, he will not renounce his Saviour, nor disown his profession; he will leave himself to God's infinite mercy, and will die rather than offend him: and such a resolute resignation of himself, such a generous and noble profession of his Faith, how far it may be acceptable with God, and prevail with him is unknown. In such extraordinary instances, God may use extraordinary means in reference to us, and may dispense even with the Rules he hath laid down in the Scripture. Indeed I cannot prove or produce any promise for it, but the example of the Thief on the Cross, who for an extraordinary instance of Faith and Charity, obtained more than common grace, I think, and favour. And considering the infinite goodness of God's nature, I should have far more hopes of such a person, that after a wicked life ends his days bravely and courageously rather than against his Judgement and Conscience, than of a profane, covetous, worldly, unclean Professor, who bewails his sins on a sickbed while he is wrestling with a wasting disease, and hopes by his prayers and good wishes and pious resolutions to obtain his pardon. And this was the sense of the Primitive Church, that an Heathen being converted to Christianity and suffering for it, among other Christians, before he could make a public Profession of it, or be baptised into it, that he should inherit the reward of Christians, this baptism in his own blood supplying all other defects, and expiating all former sins. I say it was the common Opinion of the ancient Fathers, they thought his death carried with it the remission of all past sins. I shall not take upon me to determine this, but thus much I think may be said in the case proposed, that to die for his Religion is the best means such a person can use to obtain his pardon, and does express his repentance to be sure far better than adding the sin of Apostasy to all his others. But to make sure, the best way is to hasten our repentance, and to reform presently, before the floods come, and the winds blow, and the storms rise; by a new life to arm ourselves against all the powers and rage of men, and then though we walk through the valley of the shadow of death, yet we need fear no evil. This therefore is as I told you a great reason to fear death.  
For death being in truth the greatest of all natural evils that can befall us, there is in all men a natural fear of it, which cannot be wholly rooted out by Religion, nor is it necessary that it should be. If death had not been a natural evil, it had never been threatened nor inflicted on mankind as a punishment for sin. There is in all men a natural dread of it, and we hardly count them worthy the name of men, that are not affected with a due sense of it. And this fear is more or less according to men's tempers. Some are much more timorous than others. To some the circumstances that attend death are much more terrible than death itself. Some fear diseases and pain more than death. Some are loath to die for fear of their Posterity, Friends, Relations, to whom they are useful, and for whom they are mightily concerned. Some are unwilling to go out of the world because they are in a capacity of doing more good in it, which was the case of St. Paul On the other hand some are willing to die only through weariness of life, out of peevishness, discontent and impatience, because they are dissatisfied with their present condition, or cannot bear those afflictions which God's Providence hath exercised them withal; which cannot be reckoned any virtue, unless in them who in their sober minds and thoughts can willingly submit to death, whenever it pleases God to call them to it. And yet such upon a sudden fright or surprise, when their lives are unawares brought into danger, may not be able to conquer their fear, but may show a great disquiet. They may earnestly desire to▪ tarry a little longer, that they may be yet fitter for death, that they may search and try themselves yet more exactly and curiously; that they may be farther satisfied with the sincerity and honesty of their hearts and intentions. Many more instances I might give. But now that which our Saviour frees us from is, a troublesome, tormenting fear of death, which thing alone disturbs us, and fills us with confusion and perplexity of spirit, when ever we chance to think of it. As when we are unreasonably jealous and suspicious of what Trials God's ordinary Providence may put us upon; when we are unmeasurably solicitous about the preserving our health, or securing ourselves from danger; when we are concerned as if we had no hope, and are as unwilling to submit to the stroke of death as a sullen Malefactor is to go to execution. Now such a fear of death is worse than death itself.  
I now proceed to show how Religion does free men from this troublesome and anxious fear of death. And the,  
1. Means our Religion affords us to deliver us from this fear is, the consideration of God's wise and gracious Providence over us. Not an hair of our heads shall fall to the ground without his leave. Our lives are in his hands who hitherto hath taken care of us, and whatever he calls us to is with the highest reason, and the most excellent ends, and can we wish any thing better to ourselves than this would be, to be under the protection of the Almighty? Would we live longer than infinite Wisdom sees fit for us? Can we doubt of his care who is goodness itself? Would we have the disposal of our own selves? Alas! how soon should we repent us of our choice, and run into all the several casualties and dismal dangers that can fall upon us? If we had nothing to depend on, or trust unto, but our own counsels, prudence or carefulness, we might then have just reason to distrust every man, and to expect death in every place; we could not be too scrupulous or solicitous. Could I in the least doubt of God's Providence over us, than indeed I should neither eat nor sleep safely, nor live one day in quiet; I should not be able to do any thing without anxiety and disturbance, if I once could persuade myself that all the effects that happen were wholly casual, and not governed by an infinite understanding, that superintends all affairs, and disposes of them as he sees good. Nor is there any thing that can well settle men's minds in the midst of so many secret and open dangers as we are every minute liable unto, in any tolerable patience, rest, quiet and assurance, but this one consideration, that nothing can befall us without the leave and ordering of the best and wisest of Being's. Indeed the Turkish opinion of Fate, which hath strangely prevailed among Christians, aught in reason to satisfy them against the greatest dangers, that the number of the days of every man living is so determined by an unalterable decree, that it is impossible he should die before, or out live the time appointed him by God before all the world. This made the Followers of Mahomet, who so studiously taught this Doctrine, to despise death and danger, not to fear it when they were in the extremest hazard of it; freely to visit their Neighbours when sick of the Plague, which we dare not do to one another in any ordinary disease; or to run upon their Enemy's swords or Cannons. For what can be strange with those, that are neither concerned to prolong their lives, nor to avoid death? But this is no part of the Christian Faith. We are told indeed the days of our years are Threescore years and Ten, and if by reason of strength, they be Fourscore years, yet is their strength labour and sorrow: for it is soon cut off, and we fly away. Behold, saith David, Thou hast made my days as an hands breadth. And Job tells us, a man's days are determined, the number of his months are with God, he hath appointed his bounds that he cannot pass, and in another place, that all men have their appointed time. All which signifies no more than this, that God in the general hath set bounds to a man's life beyond which he will not ordinarily extend it; he hath set the term of our lives beyond which we shall not ordinarily extend them, which is about Threescore and Ten years, notwithstanding which some die much sooner, and some few live longer. But the Scripture no where teacheth us, that the length of a man's life is so fixed by God that he shall not die before such a time, nor live at all beyond it. Nay, the contrary is plainly intimated to us.  
In all those places of Scripture where long life is promised for the reward of obedience in any particular duty, which must imply (if it signify any thing) that we shall live longer than otherwise we should have done. Thus, Honour thy Father and thy Mother: that thy days may be long upon the Land which the Lord thy God giveth thee. Now this promise can never reasonably oblige any man to the performance of duty to his Parents, if it be absolutely determined how long he shall live. Thus in the 23. Exod. And ye shall serve the Lord your God, and he shall bless thy bread and thy water, and take away sickness from thee; the number of thy days will he fulfil. Not that he promiseth that if they were obedient to his Laws, they should live out the full age of men, and that he would preserve them from sickness and distempers. No, for this were to no purpose, and they could expect no otherwise if they hearkened not unto, or disobeyed God's words. So farther, in the 4. Deut. God promises not any should live out their days, but that they should live longer than otherwise they should. Thou shalt keep therefore his Statutes and his Commandments, which I command thee this day, that it may go well with thee, and with thy Children after thee, and that thou mayest prolong thy days upon the earth which the Lord thy God giveth thee for ever.  
To wicked men God often threatens sudden and untimely death, that they should die sooner than otherwise they should have done. The fear of the Lord prolongeth (or, as we have it in the Margin, addeth) days; but the years of the wicked shall be shortened. That is they shall not live so long as otherwise they might have done. Thus many men shall not live out half their days; not half the ordinary time of a man's life. Most observable is the instance of King Hezekiah, in the 38. Isa. to whom the Prophet positively declares; Thus saith the Lord, set thine house in order, for thou shalt die and not live: and yet upon his humble Prayer Fifteen years more were added unto his days, which otherwise he should not have had. From which it plainly appears that by sin and disobedience men may shorten their days and cut off from their lives, and by Piety and Virtue men may procure to themselves a longer life and increase of days. Now the length or shortness of our lives depends often upon our own voluntary actions, upon our pleasing or displeasing God, which cannot agree with that Doctrine of Fate I before mentioned. Nor do we need any such opinion against the fear of death, because we allow that our life depends upon God's good will and pleasure; that no instruments of death, no ill practices, can prevail against us without his appointment. And this is a sufficient foundation of assurance and confidence, notwithstanding the frailty and uncertainty of our condition here, that the Watchman of Israel neither slumbereth nor sleepeth; that his eye is always upon us for Good; that we shall live as long and as well as is really best for us, and then who would not be willing to die? But,  
Another means our Religion affords us to free us from the fear of death is a deadness to this present world and all the trifling pleasures of it. For it is an over fond love and doting upon the things of this world and sensual enjoyments that makes persons so unwilling to die. The more our appetites and desires are mortified and subdued, the readier we shall be to bid an eternal farewell to all these things below. It is no wonder that those who know no other happiness but what is to be found in these lower Regions, are loath to be torn from their dear possessions, and to venture into a strange Country which they have so little knowledge of. But by this contempt of the world which our Religion teaches us, we forsake it in the love of it, even whilst we are living, and so our business is better than half done before hand, and we are freed from those worldly clogs and encumbrances that too often hang on our virtue and most raised affections.  
Farther, the Consideration of Christ's conquering death for us gives a mighty encouragement against the inordinate fear of death. For our blessed Saviour hath tasted death for every man and hath taken away its sting, hath quelled its force and overcome its power, insomuch that he is said to have abolished it. He hath made a way through death and the grave to his Father's Glory, and shall we be afraid like Saint Peter, to profess and fellow him wheresoever he goes? Our Prince and Redeemer hath voluntarily passed through it, and shall it grieve us to follow his steps, and to come to him through that passage by which he himself entered into his Kingdom?  
Lastly, The hope of salvation is another great means that our Christianity administers to us against this base fear of dying. I have read it is an ordinary saying among the Turks, that if Christians had a right opinion concerning Heaven, they could not be so afraid of death, which is the only way to life. And it was reasonably asked by the Philosopher of him that promised that all that were of his Sect should be immediately happy as soon as they were dead, why then he did not presently die? Do we really believe a future Glory, and are we afraid to enter into our Master's joy? What, are we Christians, and yet would we live always here? Have we already attained all the happiness which we aspire after? Can we be contented to know no more of God, to enjoy no more of his Glory, and to love him no more, than we can do in this imperfect State? Are we unwilling to receive that reward which we daily pray for? Thou knowest not what thou art capable of, what perfection, what happiness thy soul shall enjoy, freed from this troublesome Tabernacle, this luggage of flesh, and art thou afraid of being translated into the celestial Kingdom? One glimpse of that Glory which our Saviour hath promised to us, would make as all long to be with Christ. No wonder Saint Paul was so ready to die, when he had before hand been rapt up into the third Heaven, and had seen and heard things not utterable. Did we live in the hopes of the future happiness we shall enjoy, we should not value any of the pleasures here below, nor fear to undergo any thing that stood in his way between us and those blessed Mansions of happy Souls, where dwelleth God, and perpetual peace and satisfaction, free from all care and disturbance, from all fear and anxiety, from all pain and danger; where only is to be found perfect contentment, eternal joy and immortal happiness. If Christians perfectly knew the felicity of the other life, they would be impatient of the present; they would be hardly able to brook or endure living, or any thing that detained them from such unspeakable enjoyments. woe unto us therefore, that yet dwell in Meshech, and are forced to abide in the Tents of Kedar. Blessed, yea, thrice blessed, are are all those that have passed this miserable world, and are received into the heavenly Mansions; for one day there is better than a thousand elsewhere. One thing have I desired of the Lord, and that will I still seek after, that I may live for ever with him, and behold his Glory. When shall we arrive at that eternal and celestial happiness, where we shall have no more of these storms and dangers? When shall we pass all fears, and cares, and grief, and troublesome passions? Even so saith the Church, all true Christians and sincere Believers, come Lord Jesus, come quickly, and deliver us from these crazy bodies, and put on us that house that is eternal and in the heavens. Is it so pleasant to us to wander to and fro in this wilderness, and be tossed up and down upon these troublesome waves? And can it be grievous to us to think of arriving at our journey's end? How soon would all the grief and pain and uneasiness that accompanies sickness, and the very pangs of death pass away; when once we have received our Crown? We shall be so taken up with those surpassing joys, that we shall have no leisure to think of what we have undergone; all the troublesome passage will soon vanish. I confess that for men who have no well grounded hopes of eternal life, it is reasonable for them to fear death, as the day of their execution, when they shall receive the just reward of their evil doings. But to you I now speak who profess to have an hope of this blessed immortality; for you it is a shame to be afraid of death. It is for them only to fear death, as one of the Ancients said, who would go to Christ. This is the only thing that makes men take death so heavily, they do not really believe those great things our Saviour hath promised; if they did they would look upon death as the greatest happiness that can befall them. Why art thou then thus cast down, O my soul, Why art thou disquieted within me? We contradict, at least we disparage our faith, by our fear of death; since it is the Gate that leads into the heavenly City, into the new Jerusalem. We ought rather to entertain the thoughts of it with a smile, and bid it heartily welcome, as the end of all my labour and torment, all my sorrows and cares: as that that would give me a sight of him that died for me, and convey me into his arms and embraces who shed his blood for my soul▪ and carry me into a Kingdom of peace and Righteousness and eternal joy, and would bring me into the company of all the famous Prophets, Apostles, Martyrs, Confessors and all holy men and women; which will again restore to me the Society of those Friends, Relations, dear Children and Parents, whose loss I have so sadly bemoaned and restore them again refined from all dross, infinitely more lovely and amiable than ever they were before. Oh! how shall we please ourselves when once our souls are disentangled from this lower world? Thou art afraid to go to a strange place, where thou never wert before, and from whence no Friend that is gone thither before hath ever returned to tell thee what it is; but is it not sufficient to know it is our Father's house, our Saviour's Kingdom, a place of uninterrupted joy and happiness? All the afflictions of this life are not worthy to be compared with the glory that shall be revealed. Let us fix in ourselves these considerations, and we shall see nothing terrible in death, or think strange of being born into the invisible world; which though it may be attended with some pain and hardship, yet the joy that we are delivered from this miserable life will soon make us infinite amends. Nay indeed were there no other advantage, but only the putting an end to those disquieting fears of death, death itself should be less dreadful to us. In the other life there is no more fear of dying, no diseases can overtake us, we shall be above all the solicitudes and troublesome concerns of nature. Inure therefore your minds to this, till it hath reconciled to you the thoughts of death, this is the most happy and perfect state that we can arrive to here, to have as the usual expression is, Vitam in patientia, mortem in desiderio, to be content to live, and yet desirous to die, and to enter into the possession of those great things which God hath laid up for those that fear him. Such may find it as hard to be willing to live, as to be desirous of death. Persons affected with a due sense of immortal happiness, may doubt which is hardest, to bear life or to suffer death. Thus hath our Saviour delivered us from this slavish fear of death, by bringing life and immortality to light through the Gospel. And it is all the peace and comfort of our lives to be raised above the fear of death.   

THE LIFE OF Monsieur Claude.  

PART I.  
FRANCIS CLAUDE was a Pastor of great Piety, performing his Office with much Honour in the Churches of Montbaziliac and Cours near Bergerac in lower Guienne, where he died in his seventy fourth year. He had a Son called John Claude, a famous Minister of the Gospel, whose Life I now undertake to write, for the bestowing upon his memory an instance of the Esteem and Affection I had for him, and the gratifying the desire of such as only knowing him by his Writings, will, as is very natural, be curious to be informed of the principal Circumstances of the Life and Death of his great Man.  
Monsieur Claude was born at Salvetat, in the year 1618. His Father, being a Lover of Polite Learning, took care of his education during his youth, after which he went to finish his Studies in the Academy of Montauban: There did Monsieur Claude study Philosophy; his Wit beginning then to find matter to exercise upon, made him quickly distinguished from all the other Students in Philosophy; and though he was no harder Student than his Companions, yet the flame of his imagination carried him so far that he made greater progress in that Science in six months than his fellow Students in a year.  
After he had accomplished his course in Philosophy, he began to study Divinity under Messieurs Garrisoles and Charles, Professors in that Academy: he more particularly applied himself to Monsieur Charles, whose memory he honoured all his life long. I know not whether the Conformity of these two great Genius's might not from that time contract this Union of Hearts; for as Monsieur Claude had an Admiration for his Master, we may also affirm, that the Master relished the Character of his Disciple; that he loved him tenderly, and spoke of him as of a youngman of most hopeful expectation.  
His Father, being desirous to see him in the Sanctuary, did a little hasten the time of his reception into the Ministry, for he was not full twenty five years old when he was admitted as Minister; he lost thereby the opportunity of travelling, of seeing other Universities, that of Saumur especially where were Professors of such vast Learning, and where was to be found that Politeness of Language and Manners as very rarely passes beyond the Loire, and which nevertheless was so much his Province.  
He was admitted Minister in the Synod of upper Guienne and upper Languedoc, in the year 1645. he was assigned Minister to the Church at La Train, his Father was nominated by the Synod to ordain him, and he had this Comfort, which is the greatest a man of his Character can receive, Monsieur Claude served this Church but one year.  
The Synod of upper Languedoc beneficed him with the Church of Saint Africa in Rovergue, and this to supply the Place of Monsieur Martel; this Church was not considerable for a numerous Congregation, but had had the good fortune of being served by Ministers of Extraordinary merit; Monsieur Gaches, who died Pastor at Paris, and Monsieur Martel Professor of Divinity had there exercised their Ministry, and this little Flock, glorying in those two great Names, imagined that, for the keeping up its Fame, it could not do better than to pitch upon Monsieur Claude.  
In Sciences, as in War, great Men are not accomplished in a day, herein Art as well as Nature requires Time and Industry. Monsieur Claude studies hard at Saint Africa, though his Sermons took him up less time than his other Studies, he preaching with great facility; he had a Wit that easily conceived things, a Judgement that did not fail of disposing each Piece in its due place, an Expression so fluent, so easy, so just and so masculine, that People had much ado to distinguish what he said with meditation, from what he had written. The Church of Castres', famous for the honour it had of possessing in its bosom the Officers of the Chamber of the Edict of Nantes, and a vast number of other persons of Quality and Learning, entreated Monsieur Claude in his passing that way, to give them a Sermon. He preached there one Sunday, and filled his whole Auditory with Admiration, so far as to give occasion to a very singular Declamation which a very able Man made in favour of him, and which the public will possibly be glad to be informed of since it redounds to his Honour: A numerous Company were discoursing of Monsieur Claude's Sermon, Ladies there were that spoke their opinions, those of the best sense were extremely well satisfied with it, others of the order of those that a little too much mind the Preacher's voice, face and actions, durst not so openly pass their Verdicts, and stayed first to know a worthy person's Judgement then present; I am persuaded they did not expect so smart an answer, when they heard him say, that he could wish with all his heart he had but one Eye, like that Minister, provided he was capable of preaching as well as he. There needed no more to persuade them that he had preached very well, since this Gentleman, who was a person extremely handsome, valued that Sermon at so high a rate.  
This Sermon made a strong impression upon People's minds, so far that the Officers of the Chamber of the Edict, wanting a Minister, several of them cast their Eyes upon Monsieur Claude, but there were motives also, that brought another into the election, the Lot was cast upon these two Pastors; and Providence, that had destined Monsieur Claude for something greater, deprived the Church of Castres' of the Comfort it would have received from his Ministry.  
But if the Church of Castres' had not the honour of having Monsieur Claude for its Minister, it had the pleasure of seeing that he came to choose a Wife in its bosom, and that it thereby acquired a kind of right over this great man. He there married Mademoiselle Elizabeth de Malecare, on the eighth of November 1648. the bare choice of a man of that merit speaks in favour of her that was to be his Wife, she came of a very good Family, her Father was Advocate in Parliament; she made good her Birth and the Declaration which Monsieur Claude made in her behalf, which will be seen in this History, justifies the esteem and affection he had for her till death.  
Monsieur Claude served the Church of Saint Africa for the space of eight years, being beloved by his Flock, known and desired by several Churches, esteemed and honoured in the Synod of upper Languedoc; whereat he was annually present; but amidst all these Blessings he considered, as the most precious, the Birth of a Son which God gave him according to his Heart, on Wednesday the fifth of March, 1653. and who was named Isaac Claude, it so fell out at this time that the Church of Nismes which was one of the best Churches in France, sought within and without the Provinces for a man that could bear the weight of that burden; a Minister, in short, that was proper for Preaching, for Disputation and the Conduct of a great Flock. Monsieur Claude's reputation being spread far and near made them quickly determine upon the choice they were to make; they sent as Deputies to him Gentlemen of the greatest Eminence, that they might not miss their aim; these Gentlemen discoursed him, made him most obliging Offers, and accomplished their Design; for he was appointed Minister for their Church by the Synod of upper Languedoc.  
The Service of this Church was very painful, the Preaching there every day, the Sick taking up a great deal of the Minister's time; Ecclesiastical matters requiring no less application, Monsieur Claude was not startled at this new task; he found time sufficient to accomplish all his duties, the beauty of his Genius and his Industry provided for all the occasions of his Flock.  
How much soever busied in the common Functions of his Office, he found leisure to begin a Work which he would have finished, but for a Disappointment that broke his measures. He was refuting the method of Cardinal de Richelieu, when he heard that the Synod of lower Guienne had given that employment to Monsieur Martel, Professor of Divinity, he would not stand Candidate with his Brother in the Gospel, and the deference he had for the Company, whence he held his Commission, caused him to lay his Pen aside.  
As Monsieur Claude was born for a Chair of Divinity, and that his Wit naturally turned that way, there was always in Nismes a considerable number of Students in Divinity so far advanced as to be admitted to make Probationary Sermons, to whom he read Lectures of Divinity; his way of Teaching was so neat, the matters he explained seemed so well meditated and so happily fitted to the use of the Pulpit and to the understanding of Holy Writ, insomuch that he caused them to make no less progress in the knowledged of Divinity, than in the best Academies; hence came that great concourse of Divinity Students; nay, and there has been seen to come from this kind of Private School Disciples of merit, that made good the Pains of the Master that instructed them.  
Monsieur Claude's Ministry did too much fructify in Nismes in the opinions of the Roman Catholics; the rumour of his Reputation daily augmenting, was an importunate sound, that wounded their ears, a certain presage that he would not be long at quiet. And indeed he was snatched from that Church by one of those extraordinary ways which People of his Character and singular worth do daily experience; his knowledge, his steadiness, his zeal, created a jealousy in a man whose sentiments were not so upright as his. Monsieur Claude knew that he espoused the project of our ruin, under the specious veil of an accommodation of Religion; he openly opposed this design; he was the Moderator of a Synod of lower Languedoc; there did he break his measures; and in that Province dismounted the machine of reunion, which the Court has abandoned in these latter days, as being of too slow a movement, and that it can more easily effect those ends by other means, there needed no more to fetch Monsieur Claude from Nismes; a Decree of Council was intimated to him, by which he was interdicted the exercise of his Ministry throughout the whole extent of the Province of Languedoc. He forbore Preaching, and went to Court, being only supported by his innocency, he there prosecuted his concern for near six months, but all in vain, for the Resolution was already taken, not to revoke the least of any thing that had been done against us; and more especially to weary out the Ministers who were not pleasing to the Governors of the Provinces.  
In this Journey did he compose that little Tract which answers that of the perpetuity of the faith of the Catholic Church touching the Eucharist; this was his first Piece that was made public; this Tract of his made a noise in the World; the Roman Catholics were at a loss to know the Author's Name; the Jansenists who felt the weight of the blow, would needs know the hand from whence it departed; but all the pains they took in order to this discovery were for a long while all in vain, and we may say that as they have laughed at the uneasiness the Jesuits had been under to find out the Author of the Provincial Letters, they in their turns made this occasion their diversion, as did many other People who were not sorry to see an Author stand forth, who alarumed that party by a Work of thirty Pages.  
This little Tract did Monsieur Claude so much honour, that it well deserves we enlarge a little upon it, and the particular Circumstances that it affords, will reward the Reader for the time he may bestow upon what we are going to say of it.  
The Tract of the Perpetuity of the Faith of the Catholic Church touching the Eucharist, composed by an able Jansenist believed to be Monsieur Arnaud, had Monsieur de Turenne in view, the Court had the same aim in persuading him to change his Religion, and the Jansenists espousing this design hoped to acquire honour by this Conquest; but as he was a Prince, who without playing the Divine had a right sense to judge whether the Argument was good or bad, it was necessary to choose a matter that was beyond the common reach of his Lights in Religion, and to pass his understanding, by drawing him into the vast fields of antiquity; as being a region proper to impose upon Strangers and new Comers, who do not well know the Map of that Country. No fitter Subject for a trepan could have been chosen than that pitched upon by this Author; he pretended to prove that the Doctrine of the Real Presence, had been the constant Faith of the Church, till the time of the Reformation, (a great prepossession in France, for a heart that wished for a Religion that accommodated itself with his fortune) the turn which this Writer took was very ingenious; how said he a thousand years of a peaceable possession, and a profound silence do they not sufficiently justify the Faith of the Church upon this Article, it peaceably enjoyed its right till Beranger; and as soon as this man offered to open his mouth to combat this truth, all rose up against him, and he was condemned by the first Council held at Rome by Pope Leo the Ninth, in the year 1053. Before him none had combated the Real Presence, therefore it was the universal Sentiment of the Church.  
This Author does still something more, for to the proof of the matter he adds that of right, that is to say, that he means to prove, that if the Church had been of the Protestants opinion it would have made so sensible an alteration in Christendom, when it changed its belief upon this Article, and that it fell into the Faith of the Real Presence, that there is not an individual, but would have sensible of this Innovation, seeing the thing could not fail of being so of itself; Nevertheless he is persuaded, that none ever complained of upon this account; whence he infers that no change has been made in the Doctrine; nay, and that this change is not even possible after the manner we conceive it; this ingenious method affected Monsieur de Turenne, he found in this reasoning an air of truth of too large extent for his knowledge, his doubts were known, and persons of the first Quality and of an exemplary Piety endeavoured to disperse these elusions, they cast their eyes upon Monsieur Claude who was then at Paris, he would not oppose what they desired of him, because he found himself thereunto engaged by the sense of his Conscience, and by the respect he had for the persons who required his assistence, thus he writ, and this was the true occasion of that Dispute.  
Monsieur Claude understood very well that this was but an ill way to make his Court for his restoration to the Church of Nismes, but he did not stand wavering, what course to take, he saw that he was going to enter the lists with a Writer of mighty name, he hoped that God would give him the grace to maintain his Cause. Messieurs Blondel and Aubertine, whose Writings were to be defended, were Authors consummated in the study of the Fathers; they seemed to have exhausted the matter which Monsieur Claude undertook to treat of; if we find that he sometimes walks in their steps, we shall also see that he makes new discoveries, and his manner of handling this subject is so fine, sensible and strong that we may affirm it to be a method wholly new, whereof Monsieur Claude is the first Author: in short, as he had tried the strength of his Genius, he was sensible of an air of confidence, which arose from the strength of the truth he was going to defend; this was his disposition when he began to write upon this matter. His Answer is short, but it is the fullest and closest Work that had till then been seen upon this Subject; the Author speaks little, but says a great deal in few words; and the Hypotheses which he states are so well meditated, so just, backed with such good reason, that there is no staggering them, whatever onset has been made upon them; nay, and we shall find that all the trains of this great Dispute are so many lines that depart from that centre, and which after divers illustrations and long evasions return thither as to their true Principle.  
Monsieur Claude undertakes to prove in his Answer, that this change termed a chimoera, and looked on as a thing impossible, did effectually happen; he shows the time, manner and principal Authors that favoured it; he makes appear how easy it is to alter a Point of Doctrine when those three things concur together, as has been seen in that of the Eucharist; first, when it is underhand attacked, and by way of explication, still retaining the same terms, consecrated by a long use to that tenet; secondly, when this innovation does not alter any thing in the worship; and thirdly, when the error finds a happy age wherein to spread its darkness: He proves so well that these three things have concurred in the change of belief, upon the subject of the Eucharist, that all his reasons are as so many demonstrations, against which there is no offering any thing, that can weaken the proof of them.  
The Author of the little Tract of the perpetuity of the Faith of the Catholic Church, touching the Eucharist, hath acted in this Debate as shrewd men do, who have nice concerns to defend in the Courts of Justice, for though you produce against them a vast number of Witnesses, considerable both for their Worth and their Dignity, they plainly perceive that the only way to Ward off the Blow that would otherwise destroy them, is to endeavour to invalidate the proof by reproaches good or bad, which robs these witnesses of all Credit; and thus you have a vast field open to contempt, to foul language, and imposture: Nay, and we have seen such as by a cunning slight suggested to them by their danger, endeavour to derive advantage from the testimony that has been urged against them, however opposite it may be to their Justification, and this is much the Character of that Author. Monsieur Claude understood his design very well, he traced him exactly through all his windings, and as it highly behoved him to maintain the Dignity, Integrity, and Authority, of the testimonies which Messieurs Blondel and Aubertine had produced, we may affirm, that he did it with all the evidence, and all the strength that can be desired in a disputation of that nature, which turned much more upon matters of fact, than upon questions of right.  
Monsieur Claude, having not been able to get the Prohibitions taken off that had been exhibited against his officiating his Pastourship in Nismes, or in any other Town of Languedoc, departed from Paris after six months' abode in that Town, and repaired to Montauban; certain it is that he had not then any settlement in his mind, as seeing no appearance for it, yet did he live much at his ease, though he was not altogether unconcerned at the Troubles he was made to suffer, he overcame them by submitting himself with an absolute resignation to the Providence of God, and this course of submission to the Decrees of Heaven, which is ever the best, did not fail to prosper with him; he had not the trouble of wishing or of being tired with expectation of seeing his desires accomplished, the Church of Montauban prevented him, and gave him not leisure to solace himself after the hardship of a long Journey, he arrived there on the Saturday, preached on the Sunday following, being Communion day. The Church assembled for his Vocation, a Place was offered him, he accepted it, and the Synod authorised the choice of the Church. He had served eight years the Church of Nismes, when he settled in that of Montauban, where he stayed but four years, but with so much delight, that I have heard him often say that that time composed the sweetest and happiest period of his Life. He there lived in a perfect Union with his Colleagues, being cherished and esteemed by his Church, and being charmed with the Beauties of that Climate, which he looked upon as his second place of Nativity having there performed his Studies.  
There did he compose his answer to the second Tract of the perpetuity of the Faith of the Eucharist, but did not imagine that the Manuscript he had left at Paris, would one day become a subject of Disputation, because it was only made for the instruction of Monsieur de Turenne, who declared himself to be satisfied with it; nevertheless this Work was three years after taken to task, and the Author of the perpetuity of the Faith of the Catholic Church, touching the Eucharist made an answer thereunto.  
For a long time not any Book about Religion had been seen in France, that made so much noise as this, the Author not only attacked the ashes of a dead person that are seldom feared, as he had done in his former Tract, which slightly ran over the Book of Monsieur Aubertine, he knew he had to do with another Author, who was not to be slighted, which inspired him with a design of writing after a more sinewey and more elaborate manner. Whether the event proved answerable to his good intentions is a point which I leave the Readers to judge of; it only appears as to me that Monsieur Claude was not of that opinion, and that if he found more art in the second Tract than in the former, more wit and more care to conceal the weakness of the matter, which the Author therein defends, yet did he not therein observe the more solidity. He saw in it somewhat less sincerity, and eruptions of mind against persons of merit and probity, to whom the public has not done the same Justice as this Author.  
To remain mute when the whole Kingdom speaks, such silence seemed affected to Monsieur Claude, the Roman Catholics said openly, that this last Book made their cause triumph, and that it would not be answered; the Protestants did not speak with so much arrogance though they had much greater confidence, being necessitated to curb their sentiments, when they were treated with ill Language; and to make semblance of fearing Books, that did not perplex them much at the bottom, and this piece was of that rank. Monsieur Claude ventured the repose of his Life by answering it, the event did but too well justify him, he nevertheless determined to maintain his first Tract, by refuting the Book which made so much noise at that time, and this is the piece bearing the Title of, an answer to the second Tract of the perpetuity of the Faith of the Eucharist, this work is of a much larger bulk than the former, though it turns much upon the same principles; it was necessary to be more particular in Citations, in the choice of proofs, in the order and light wherein they were to be set, and the consequences that are to be thence derived, and this course is perhaps what is most difficult in a disputation of the nature of this under our consideration. Monsieur Claude knew it very well, and on that account, did he contrive a method painful for himself, but easy and useful for his Readers, he only took what was most essential in the passages of the Fathers, and which was serviceable to his Subject; he says not too much for fear of wearying out attention; he says sufficient to illustrate his matter; the Arguments he brings upon these testimonies are short, but persuasive, whether that he backs his own cause, or attacks that of the Church of Rome, and because it is a subject containing ungrateful matter by reason of the same expressions of the Ancients, which are often reiterated in this kind of conflict. Monsieur Claude thought fitting to enliven his matter with a gaiety of discourse, yet without deviating from the Character of a wise and Majestic Writer.  
The Author of the Treatise of the Eucharist, made it matter for his Diversion, one while to insult our cause whose weakness he deplores, another while our Reformers whom he speaks of with extreme contempt, and sometimes Monsieur Claude himself, looking on his demonstrations as petty elusions, which vanish at the approach of his lights: I know not whether he imagined when he mediated his common place of Metaphors, that Monsieur Claude would sleep upon that passage; he was certainly mistaken if he had that opinion: Monsieur Claude found out the weakness of it, makes merry with it in more than one place, as well as at that method of the Authors, of putting proofs into objections, and objections into proofs. He commends his judicious silence, which makes him pass quick over the greatest Difficulties, and his Prudence that makes him dwell, upon things that seem the most easy. This is what Monsieur Claude calls in the conduct of the Author, an affectation of speaking in a Slumber, so to lull us asleep by his own Example. There are places indeed, where he does not seem to be in his wont good humour, and this is when he cannot bear what Writers of that Communion call Pious frauds I mean the manifest alterations, which the Author makes of some passages, as to the sense, the terms and expressions, one is in the Homily of the Euchrist for consecration attributed to St. Chrysostom, though it be none of his, the other is taken from Luke Anacorete.  
Fame, which delights in magnifying Objects, quickly gave the alarm among the Jansenists, a secret rumour was spread about Paris▪ that the unknown Author, was answering this second Tract of the Eucharist. The main body detached some of its Emissaries, to find out whence this News came, and in what part of the Earth this hardy Minister lived, who came to disturb the Glory of such as had the Vogue of being the most Learned and most Polite Writers of France; some of them brought back word, that the Author they were in quest of was Monsieur Claude: This was a sufficient intimation to those Gentlemen, for them to take their measures; they wrote to the Bishop of Montauban, an Prelate eminent at that time for his Sermons, which the Court had relished, and for the engagements he had had with the Jansenists; they entreated him to know whether Monsieur Claude was writing, to see his Papers if possible, and to acquaint them with the intent of them. This Prelate sped according to their desires, Monsieur Claude had been obliged to see him, he was known by him, if I dare say it, esteemed, a thing rare in France, considering that immense distance, which is presumed to be between the height of an Episcopal Crosier, and the bare crook of one of our Pastors. My Lord Bishop entreated Monsieur Claude to tell him, whether it was true, that he was answering Monsieur Arnaud, for so was the style at that time, that he would do him a very sensible kindness in letting him see his answer. Monsieur Claude thinking it did not become him to deny a thing, which he did not at first think to be of consequence, he promised to let him see some of his Copy, and accrdingly performed what he promised.  
The Bishop of Montauban did not fail to inform his friends, of what he had seen, and to let them know that this answer was Printing at Paris, under the direction of a person of Merit, who did that good Office to Monsieur Claude his particular Friend: I know not how far the reflections of that Prelate did proceed; in a short time we saw orders come from Court, that snatched him away from the Church of Montauban, his Friends did not doubt but that his merit had made him incur this new Disgrace; he obeyed these the King's Orders, as he had obeyed those that had taken him from Nismes, and not finding any safe Sanctuary in the Provinces, he resolved to go lay open his conduct to the Eyes of the Court, that judges much better by its own lights, than when it was obliged through the great distance of places to trust to the lights of others.  
On the same day that he arrived at Paris, he had the dissatisfaction to hear, that a stop was put to the impression of his Book; but though this trouble attended him to Bed, when he waked again, he was complemented with better tidings, for the very next Morning after his arrival, he had notice that the Prohibitions relating to his answer, had been read, and that it was allowed the liberty of the Press, that Spirit of intrigue, that intrudes into all humane concerns, would needs force the experience of its good and ill humour upon his Book. The Jansenists are said to have endeavoured to have put a stop to its Sale by their Credit, which as then was so considerable, but the Jesuits through other principles, very contrary to the former, did bring again the course of this concern into its natural Channel; a remarkable example of the vanity of the thoughts of men, and of the depth of the designs of the Providence of God, who knows how to derive his Glory from the good and ill dispositions of their minds. This second answer of Monsieur Claude's, had all the success he could desire; the Protestants made it the Buckler of their Cause, the Roman Catholics found it very dangerous, and if the Port Royal found therein matter of Vexation, other people more complying than they, were not much concerned at the consequences. The progress of Monsieur Claude's sentiments in this Book extended very far, he rendered the change of belief as to the Eucharist, too sensible, every Individual that reads his reasons, had a sense of this alteration, and to stop the course of it, they bethought themselves of giving out that the citations of the passages of the Fathers were not faithful; and as these Gentlemen among their people are in possession of being believed upon their bare word, it was absolutely necessary, for the dispersing this false accusation, that Monsieur Claude should Print, all at length, the passages he had cited, and this is what will be sound in the seventh Edition, that was made of that answer in the year 1668. The work was large, but the Volume might still have been enlarged, by a considerable number of other passages, which I have seen Written by the late Monsieur Claude's own hand, which is in the Margin of that second answer which is in his Closet.  
Monsieur Claude stayed near Nine Months in Paris, being uncertain of his Fate, without being able to break through the barrieres, that hindered his return to Montauban. This was an Episcopal case, and these causes were so privileged, that a Body was ever sure of losing the process that one had with those Personages; Monsieur Claude understood it so too, and with submission and patience armed himself against all these hardships.  
During this interval, he was courted by the Church of Bourdeaux, but Charenton had people of too much sense, to suffer their being robbed of a man of such great merit, who was already among them, they let him have some intimation of the design which that Church entertained. A regard was to be had to the inclinations of the Court, the matter was insensibly prepared, and as soon as they saw a propitious moment, for Monsieur Claude's calling into the Church of Paris, they took him, and he was effectually called to serve that Flock in the year 1666.   

PART II.  
IF Monsieur Claude's Books made so much Noise in Paris, when he was an hundred Leagues distant, 'tis easy to judge that he was much more talked of when it came to be known, that he was to make his constant abode in that Town, in order to serve the Church that met at Charenton. I know not after what manner the Port Royal did receive the News, and whether those Gentlemen, seeing that this Learned Minister fixed his residence in that great City, did not think of him what skilful Politicians say of a Prince that settles himself in Italy, that it was an ill prospect, and an Eyesore; be it as it will, it does not appear, that they stirred in the least to traverse this calling, it was not unknown at Court, and this was sufficient for Monsieur Claude.  
A discourse there was of an answer, of the Author of the perpetuity of the Faith, to Monsieur Claude's second Book, he very quietly expected its coming out; however it did not appear for some time, which is a mystery I have no design to shrift into, it no ways availing my Subject, and 'tis sufficient, that I say how that another Writer stood forth to supply Monsieur Claude's Adversaries room, but I am as yet a Stranger, whether 'twas out of kindness to Monsieur Arnaud; great men are not over fond of such kind of Assistance, as being willing to distance from them all that can inculcate the least suspicion of humane weakness. But to what purpose all this, when people have diligent Friends, they prevent us whether we will or no, and it is a kind of Civility, which we should not dare to complain of. This Dispute made too much Noise, to leave a Society at rest, that presumes it has a right to decide upon all matters, its Emulation was roused, and for fear any other should gain the Victory, it immediately caused one of its Champions to enter the Lists, to rob Monsieur Arnaud of the Crown he already laid hold of, and which he is said only to have lost, by being too much a Formalist. Father Noüet a Jesuit wrote against Monsieur Claude, and they did not stay for the Printers being at work upon the first Leaf, for the giving it approbation; all concurred towards the speedy stopping the Progresses this second answer made, and Father Noüet's Book was put forth with all expedition as a happy dike in opposition to this torrent.  
This Father Noüet's work has its Beauties and its goodness, like those actions of great consequence, which at the Bar defend an ill cause with a great deal of art; a vast knowledge of Antiquity, though little backed by truth, a design of writing Gentleman like, but most commonly unseasonably used, being sometimes traversed by the bare heat of Disputation, and for the sake of the cause he defended.  
Monsieur Claude might handsomely have forborn answering this Book, as being to face Monsieur Arnaud, who only seemed to require time for writing, that he might collect all his Forces, and overwhelm him with his last stroke; nevertheless he passed over these difficulties, and making it a point of Honour still to maintain this Dispute, against an able Doctor chosen by the most Learned Society of the Church of Rome, he answered Father Noüet's Book, and this is the third work of his composing upon this important matter.  
This answer was Monsieur Claude's favourite Book, he spoke of it modestly in the main, which indeed was his Character, but there was nevertheless to be observed in his Discourses, a fondness for this composure, and I have known deserving persons, that were of the same opinion with him upon this point. The Preface to this Book is admirable, and affords a most noble Idea of the Author's design.  
Monsieur Claude had occasion in this Dispute to follow a Tract, which Monsieur Arnaud had diverted him from. Father Noüet thought fitting to upbraid him in some manner, for having abandoned the holy Writ in this controversy, this Accusation is curious falling from a Jesuits Pen. Monsieur Claude did not fail to turn it to his advantage, it gave him occasion to explain to us, the sixth Chapter of the Gospel according to St. John; it was requisite, that satisfaction should be given to a person that complained of a Ministers neglecting the word of God; the Tract of the use of the senses is an accomplished piece, nothing has been seen so well meditated upon that matter, as what he says of it, nothing so pat or so happy as the application he makes of it. As for the passages of the Fathers, which this Author produces against them, he rids himself of them like an able and gallant man; for when Father Noüet produces very improperly against him, Authors posterior of Pascatius, he chooses them out in the Centuries 11, 12, 13, 14, and 15. Monsieur Claude does not fail to tell him, that these are improper pieces, and witnesses that bear their recusation in their Forehead; but he does nevertheless often examine his passages, wherein he finds a sense quite opposite to Father Noüet's design. The opinions of the Greeks touching the Eucharist is likewise brought in play. Monsieur Claude answers it, and upon that point, acquaints him with more than one History which he knew not, or which he was minded to dissemble, because it did not favour his cause. This Author is not ever happy in his citations, as not being willing to take the pains of going to the Fountain head; ours complains of his neglects; Father Noüet is hardy, and makes no scruple of often altering passages. Monsieur Claude has much ado to be moderate upon this point; he exclaims sufficiently, so as that the Reader may be advertised of the Snare that is laid for him. Never did Author know how to avail himself better of the advantages that are offered him, if Father Noüet speaks of reading of the Fathers, as of a vast Forest, our Author draws thence an argument, that Christian Faith is less involved in holy Writ, than in Tradition, which is a Woody Country by a Jesuits own confession; when this Writer is angry at the Primitive Ages of the Church, to which Monsieur Claude would bring him back, that he says they have given us more Martyrs 
* p. 432.  than Writers and Doctors; our Author derives an advantage from his ill humour, and shows the reason why the Church of Rome refuses this Testimony, if Monsieur Claude sets Monsieur Arnaud against Father Noüet, it is without any design of setting them at odds, 'tis through the silence of the Pagans in respect of Transubstantiation, and the adoration of the Eucharist; Monsieur Arnaud denies that any proof can be drawn from their silence, and adds, that they have perhaps written Books upon this Subject, that have not been transmitted to us. Father Noüet on the contrary maintains, that Monsieur Claude's consequence would be just, if the Pagans had not upbraided the Christians with the difficulties of that mystery, but he fancies that he proves it clearer than the day, and this is another point which our Author does not agree with him in, refuting very plainly the passages urged by Father Noüet, and maintaining his first Thesis; in short, though Father Noüet had not perhaps a set design, here to combat Monsieur Claude's opinion as to the time of the change, that was made in point of the Eucharist, he could not with honour forbear saying something of it towards the end of his Book. Forced he was to bear this little torture, in favour of the devoutest Zealots of his Communion, who would have thought all had been lost if he had failed of maintaining a circumstance which so far influences the goodness of that cause; but as he gives this matter only a transitory touch, Monsieur Claude does not enlarge upon this Subject, but nevertheless says sufficient to refute Father Noüet's illusions, and to back the good reasons he alleged in the two former Writings.  
This Monsieur Claude's answer 
* p. 1668.  was kindly received; the Protestants found therein the confirmation of their Faith, the Jansenists were not sorry, that Father Noüet had made this diversion in favour of them, being so much time gained to take breath, and the Jesuits on whom all people had their eyes fixed, came off sparkishly from this affair; they talked of Father Noüet as of one of their adventures, that had pushed hard at his Enemy, and came off from the conflict honoured with some wounds. This disputation had no ill consequence, I mean that the Advocate of the Protestant party was set aside, and treated more handsomely by the Society of the Jesuits, which commonly are not of a humour to suffer much, than he had been by the cabal of Port Royal.  
After this attaque a kind of suspension of Arms lasted for some time; Monsieur Claude wanted not Employment, the bare business of his Pulpit at Charenton, required the whole application of an ordinary Minister. This Church was so celebrated of itself, and honoured with the presence of so many Foreigners, that it had been imprudence in a Minister, to have Preached unprepared. Thus the bare Office of Preaching was a Province of Pains sufficient for Mr. Claude, who was desirous to edify his Flock, answer the hopes that people did conceive of him, and follow the steps of his Eminent Colleagues. He Printed but few Sermons, as being more taken up with other matters, which more concerned the public. We may nevertheless judge by those he has Published, that his Talon lay no less for Preaching than for the Closet, and I hope his Son will Print a small Tract, which his Father did compose of the manner of explaining the holy Writ in the Pulpit, so just and so fine, that upon reading it, people will be throughly persuaded, that Monsieur Claude was a great Master in that matter.  
Monsieur Claude did not only signalise himself by his Writings, he was in a Station, that had great influences, to shed over the other reformed Churches of France. Paris was the Fountain whence proceeded all the mischiefs, that overwhelmed the Protestants in the Provinces, and Charenton the place whither they repaired for Council, an excellent remedy in itself, so sharp, violent and obstinate were the ill humours. Monsieur Claude considered of this, he acted, he roused up others by his own example, though he could not wholly remedy the mischiefs of so many that were afflicted, and who from far and near required his assistance, we may say that he mitigated their trouble, by partaking therein himself and by his consolations. Monsieur Arnaud's Book came out at length, being entitled the perpetuity of the Faith of the Catholic Church, touching the Eucharist, defended. Monsieur Claude thought himself bound to answer it; this work of Monsieur Arnaud's made a noise in the World, it having certain Characters fit to excite the admiration of people, who only floridly touch upon matters, to acquire quickly, and easily the quality of Learned. Monsieur Arnaud handles a Subject that might pass in some manner for new at Paris, because no French Writer had yet been seen, that had collected so many testimonies, and that like him had so profoundly argued about the Religion of the Greeks; this air of Novelty did much set off his Book; he cited passages which seemed to bear all the marks of the real presence, according to the Roman Mode. A prodigious reading was observed in his answer. This great work, inspired happy prepossessions in favour of the Author; In short, though Monsieur Arnaud had in his other works spoke with a Majestical tone, yet he now raised his Voice much higher, he looked so big when he spoke of Monsieur Claude, and handles his Books with so much arrogance, that it was a kind of torrent, which without examination hurried away the suffrages of those easy Judges, that are determined by the bare accent of the Voice.  
Monsieur Claude had not the same assistance as Monsieur Arnaud, the latter being said to have had Friends, and such as furnished him with proofs. Monsieur Claude could have wished, that the same thing had been done for him, but that this required a happy leisure, a privilege out of date at Charenton, and granted only to the ecclesiastics of France. In default of his Friends, he was forced to make it out in his own person. I should not dare to insert the number of travels he read, what is seen of them in his answer, is but the least part of them. People often read several Books in hopes of finding something, that may be serviceable to the Subject we have in our mind, and we find nothing less than what we are in quest of. Those kind of relations being very subject to this imperfection; nevertheless a Writer cannot dispense himself from this fruitless labour, when he is engaged in a disputation of the nature of this, which turns upon matters that are to be defended or opposed.  
Monsieur Claude states principles that are a mighty help to disperse all the elusions of Monsieur Arnaud, he shows that the business in this dispute, is not to know exactly, what the Greeks believed in the matter of the Eucharist, but what they do not believe; and 'tis in this rank that he places the Transubstantiation of the Church of Rome, and the sovereign adoration which the Latins pay the Eucharist. He draws up a platform of the Greek Church, which is as it were the key of that matter, for he shows that there are several Greek Churches, that entertain Communion with the Church of Rome, and that it is not among them, that we are to go seek for truths; he also justifies, that there a great number of Seminaries in Greece and in the East where Youth is brought up in the Faith of the Church of Rome, and that thence are taken Priests, Bishops, and sometimes Patriarches who are Latines in Faith, and Greeks only in Ceremonies; Money, fear and other motives do often bring those Roman Doctors, dressed up after the Greek Mode, to the Principal Pulpits of those wretched Provinces, where heavy ignorance does obtain; after which it is no difficult matter to derive such testimonies as one pleases from those missionaries who owe the Pope all they have, and who require nothing more for acknowledgement of his favours, than Paper and ink. These are the points which Monsieur Claude does make most evidently plain, from the testimony of several Writers most worthy of credit. In short, Monsieur Claude makes out the opinion of the true Greek Church, that is engaged neither by love nor fear with the Church of Rome, that then it speaks clearly of the Faith concerning the Eucharist, wherein you neither find the Roman Transubstantiation or adoration; with these maxims Monsieur Claude refutes all Monsieur Arnaud's arguments, he unravels the intrigue of the testimonies he produces, he puts his Readers in a way of doing the like with himself, and there is no using any evasion but what this excellent matter provides against. For it serves to answer all that Monsieur. Arnaud has said upon this Subject, and shows you what course to take for the illustrating all the objections that might be made hence forward upon this matter. This was Monsieur Claude's fourth answer, 
* p. 1671.  upon this dispute, the public did him Justice in this, as it had done him in the other, it visibly appeared that his Adversary granted him the principal question, which was the belief of the Latin Church, in the matter of the Eucharist till the time of Pascatius; Monsieur Claude had strongly proved, that till then the real presence, Transubstantiation, and the adoration of the Host were unknown Doctrines to the Latin Church; Monsieur Arnaud thought fitting to dispute no longer upon this point, and to give the change, he contrived to lead Monsieur Claude and the Reader into the East. Monsieur Claude could willingly have been without this walk, but having undertaken to cure a person of his errors, he was to be followed every where, that so he might dissipate his illusions; after which Monsieur Claude having all to no purpose exhausted all the secrets of his art, thought it became him to abandon this cure, and to leave it wholly to the sole immediate grace of God, who cures when he pleases, the most inveterate ills, and that seem the most incurable.  
I have been longer than I thought upon this dispute of Monsieur Claude's and Monsieur Arnaud's, but as it is what made most noise, I thought it requisite to give a pretty exact Idea of it, that it might make an impression upon the Readers mind. I shall be shorter in his other works, and shall thereby endeavour a little to recreate such people's minds, as were tired out by the uniformity of this matter, and who love novelty and conclusion.  
The desire of being an Author, is an uneasy passion, since Monsieur Arnaud did not come again into play, another Writer did not tarry long, before he supplied his room; he wrote against our Reformation in a very bitter style, he attacked Monsieur Claude, he pointed him out by his name, this Book is entitled Legitimate prepossessions against the Calvinists; 'tis no longer a matter of Doctrine that is undertaken to be handled, the success of the dispute of the Eucharist, had not been happy for the Port Royal, another course was to be taken, and we to be attacked in a place proper for declamations, for calumny and the contempt of our Religion. The Author of these prepossessions could not have chosen better, he there found wherewithal to satisfy his spleen against our Reformers, whom he loads with opprobrious Language. This was a large Field for to excite the peoples hatred against us, by renewing without any necessity, those sad Ideas of our ancient quarrels, which charity ought to have buried in an eternal forgetfulness. This fine and crafty policy, which those Gentlemen make profession of uniting with morals plain and free from all worldly interests, found here a fair occasion of displaying their maxims at Court, where people were not over well satisfied with some of their works; the point of favour was to be weathered again, by speaking of us and our Religion, after so odious a manner, as that it might make impression upon the most moderate minds, and through this prospect did Monsieur Nicole write that work, and that's its true Character.  
Monsieur Claude answered it, but he was far from following that author's violent method, he found it so contrary to the spirit of Christianity, contented himself with showing its poisonous passages, but he does not make them rebound upon his adversaries head, thinking it sufficient that he renders them of no use, and destroys them before his eyes, and for aught I know, this is a greater mortification for that Author, than if he had engaged him after a less civil manner.  
Monsieur Claude gives us the Portrait of the Latin Church before the Reformation, there is not one sole stroke in it of his own hand, for he makes only use of the testimonies of Roman Catholic Authors. This caution was necessary on the account of the niceness of the piece, and to avoid the suspicion of falsehood. The idea he gives us of the Church at that time is so sad, that there is no need of opening ones eyes, to judge that it wanted reformation. Monsieur Claude proves that it was desired, that it was eagerly demanded before our Reformers set about it, but he likewise shows the evasions which the Court of Rome used to elude this proposition, and the little likelihood there was of the Clergies entering upon so holy a project. After having showed the necessity of the Reformation, Monsieur Claude proves that our Reformers, might go to work upon weeding the Field of the Lord, and that they were forced thereunto by their own interest, and by the engagement they were under, of furthering the Salvation of their Brethren. He answers those petty objections of the missionaries, which the Author of the prepossessions does pompously display, he shows that there is no arguing directly against a doctrine, or in its behalf, by the bare examination of the lives of those who teach it, that the consequence is much more natural, and more sure to pronounce for or against a Religion; after having examined its belief, he explains some of Luther's expressions that seem too rude, he speaks of that Author as a Hero, because he really exerted an Heroic constancy, but he will not warrant all his frailties; he is satisfied with showing that the greatest men are subject unto failings, and by this means does he shelter some of our Reformers, over whose lives the Author of the Prepossessions was minded to vent his spleen. The distinction of this Author is curious, he says that there may be in the Church a negative separation, that only consists in abstaining from the practice of Doctrines that we do not believe; he is of a pretty temporising humour, by insinuating that it would not have been ill contrived in our Fathers, had they only proceeded so far, but he cannot pardon them the positive separation, which is properly what is called set apart; it appears plainly that this Author's maxims do not pass for Standard truth at this day, when there would be so fair an occasion to put them in practice. Many unhappy persons are there, who would thank this Author if he could procure them the enjoyment of that negative separation whereof he speaks, till such time as we find the results which nature, reason and faith do presuppose. But perhaps the things would go too far, if so great a complaisance was had for this negative, for there is found much less danger in seeing the mysteries profaned, than in giving the least suspicion, that the number of the true Converts was not very great. This Author makes a mock of us with his distinction, for besides that, a good Conscience with this worldly management in matter of Religion, the little support there is at this day from the Roman Church, for those that do not relish its tenets, and the racks which on this account it puts on their minds and their hearts, induce us to believe, that the same maxims would have been practised upon our Fathers at the time of the Reformation, and that they would not have spared the negative separation.  
Our Authors would have written upon this matter, for the Church of Rome has never ceased exclaiming, that the calling of our Pastors was not Legitimate, and all that has followed that ill principle, could not have any character of Justice and goodness. The Libraries are full of Books, that have been written by Doctors of both Parties, but this Monsieur Claude's work is the best that has been seen upon this Subject. Possibly time having given occasion to new objections, has likewise furnished Monsieur Claude with the occasion of making new discoveries in this matter, but what is particular, and which is a result of the beauty of his Genius, is that he writes with so much clearness, states his principles so well, and with so much exactness makes the application of them to the Ministry of the Protestants, that we are immediately sensible of the necessity of their consequences. Thus for example, when they debate with him the calling of the first Reformers; he contents himself with proving, that Ministry is to the Church even in opposition to the Pastors, that it is a right that cannot be alienated, either by the consent of the parties, or by the strongest Law, that is to say, by Usurpation; he adds, that three wills must concur to the forming of a lawful calling, that of God, that of the Church, and the consent of him to whom the Ministry is directed; he declares that the Ministry that is exercised among Protestants, is not an upstart Ministry, because it does not Preach up a new Gospel, but the same which the Apostles settled in the Church, but purged from the Errors which ignorance had shed therein. With these maxims does Monsieur Claude assert our calling, against all the unjust reproaches of the Church of Rome; he clearly shows its Justice and necessity. This Book having these great Characters, it is no wonder, that the public did with joy receive it, and that it did so much honour to its Author.  
Monsieur Claude did in 1676, cause five Sermons to be Printed, which he had Preached at Charenton the year before, upon the 22th. Chapter of St. Matthew, Verse 1, 2, and 3. and the title of these Sermons is the parable of the Wedding Feast.  
I should be afraid of doing him an injury, if I entered upon the particulars of these Sermons, they are too fine and too short for an extract of them to be given in this place, as containing the matter of a vast Volume, and if well scanned, will afford the profit of a bulky piece, which few Readers run over otherwise than in haste; whereas these Sermons do entertain people of sound Judgement, a mighty stock of Divinity, morals worthy of the Subject he explains, a neatness of expression, so just a way of arguing, with that heat and vivacity, that they must own the Author, no less fit for the Pulpit than the Study.  
Monsieur Claude had but one Son, whom he tenderly loved, he was very glad to see that his inclinations led him towards the Ministry, and that this choice he made, and which ought to be so free, had answered the inclinations of his heart. He had this satisfaction to find in him, a Subject proper to avail himself of his parts and example. He studied in the Academies of France, under the best Masters, who took great care of him; he returned to his Father, who accomplished him in all things, that might make him a perfect Preacher. After which he was examined at Sedan, in the month of September 1678, and judged very worthy of being received into the office of the holy Ministry; he was demanded by the Church of Clermont in Beauvoisis, fourteen Leagues from Paris, in a Synod of the Isle of France, and his Father had the comfort of Ordaining of him, on the 9th. of October 1678.  
Monsieur Claude did more especially excel at the head of a Company; such did he appear for several years together, in the consistory of Charenton, such has he been seen in more than one Synod, of the Isle of France, wherein he was Moderator; one more especially there was, wherein he gave an instance of the strength of his Genius, which surprised the whole Assembly. For after that eight proponants had explained the Text he had given them; the Company being taken up with more important concerns, referred the examination of those propositions till the next day. This was a troublesome disappointment to the Moderator, who was to make report of those actions to the Synod, but Monsieur Claude was not perplexed at this accident; the day following he called to mind all his Ideas, put each in its due place, forgot not so much as one single circumstance, and after he had performed the function of a Reporter, he performed that of a Judge; he examined those eight propositions, and spoke his opinion of them like a Master, though the assembly knew his several Provinces, yet was it charmed with his memory, knowledge and Judgement. In case, in the Synod, any matters were proposed that were intricate of themselves, and still more perplexing through the cloud which the ignorance, or devises of the party did occasion; Monsieur Claude's wit had such an excellency, that in a moment it made way through all this Chaos, formed a proposition clear and precise, in order to his speaking his opinion pat, as if opinions were to turn upon a yea or a no, a Character that is never mistaken, in the judging of a man that presides in a Company, since the choice of matters and the making them plain, is a certain sign of the presence, neatness, and strength of a great Genius. But as Monsieur Claude was exact in retaining the purity of the Faith, in the tenets of the reformed Religion, which he has so well defended, we may likewise say, that he acted like a wise, and charitable man in regard of the various sentiments which the Protestants entertain upon the Subject of Ecclesiastical Government and Discipline, and upon the use of some Ceremonies.  
His conduct more especially appeared, in an answer he made to a Letter of the Bishop of London's; this Prelate illustrious by his Birth, and who with so much honour maintains the dignity of that great Office, laboured under apprehensions, for the divisions with which the Church of England was threatened, upon occasion of the Episcopal Government. For the preventing of this mischief, he wrote to some of the most eminent French Ministers, that he might have their advice. Monsieur Claude made too much noise in France, not to be consulted in an affair of this moment; he received a Letter from that Prelate, this was a slippery step, he had the eyes of all the Protestants upon him, to see how he would behave himself in so nice a concern; he came off from it with honour, he used a temperament, that was approved of by all rational persons, he owned what is good in the Episcopacy, but he does not dissemble the feebleness of some Prelates, who seem to him too rigid over our calling; we do not see in his Letter, that so decisive majesterial air, which other Writers take upon them, 'tis full of that humble spirit of Christianity, which only breathes Charity and Peace. This Character pleased the Bishop of London, who honoured him with his esteem. Monsieur Claude in return was full of acknowledgements, speaking of that famous Prelate, as of one of the greatest ornaments of the Church of England, and pointing him out under the name of the charitable Father, of all those unhappy persons that have taken refuge, who are all comforted in that they can pour forth their sighs, into a bosom, ever open to the complaints and necessities of the miserable; this Letter was written in the year 1680.  
In 1683, came forth Monsieur Claude's answer to Monsieur de Meauxes Book, entitled A Conference with Monsieur Claude Minister of Charenton, and the occasion which obliged him to put it forth was as followeth. Monsieur Claude had a Conference with the Bishop of Condom, upon the account of Mademoiselle de Duras, at the Countess de Roye's House, on the first of March 1678. Some small time after, that Prelate suffered a relation of their Conference to go abroad from out his Cabinet, with a discourse he had made for Mademoiselle de Duras upon the matter of the Church; Monsieur Claude in his turn, gave one of his Friends another relation of that Conference, with animadversions upon Monsieur the Condom's discourse; his Manuscript fell into that Prelate's hands, who entreated a worthy person to know of Monsieur Claude, whether he approved of that Writing which went abroad under his name. Monsieur Claude perused it, to see whether it was conformable to the Original, and having found it exact, he wrote at the bottom that he owned it for his. This Declaration was given to Monsieur de Condom, who made reflections upon Monsieur Claude's animadversions, for the maintaining his discourse of the Church; he likewise made some upon their Conference, and this was the Subject of the Book he caused to be Printed, having for its Title, A Conference with Monsieur Claude Minister of Charenton.  
Monsieur Claude fancied he might in this occasion, follow that Prelate's example, wherefore he caused his Book to be Printed, wherein he shows three things, he gives us his answer to Monsieur de Condom's discourse, and therein does he handle the question of the Church; he answers the reflections that Prelate had made upon his Tract; he gives therein a relation of what passed in that Conference, and examines the reflections of that Prelate, and owns that he gave his cause all the liveliest colours, which the most able Divines of the Church of Rome use, when they would cover an error with the lustre of truth. They parted with marks of a mutual esteem, and with a design not to publish their Conversation, but other considerations prevailed over Monsieur the Condom's mind, and we are obliged to him for having first leapt the bounds they had prescribed to themselves. For it gave Monsieur Claude occasion to handle the matter of the Church, and to give us a most clear and exact Idea of it. This composure was his Darling, and I may affirm, that he was as much satisfied with it, as with any of those that were the offspring of his Pen; he spoke of it to us, just before his last sickness, he told us he had meditated this question of the Church, with all the application he was capable of, for the giving of it a good light; he found few Authors that had applied themselves as became them in illustrating that matter; he added, that Messieurs Cameron and Mestrezat were those that had best explained it, and that by keeping to the maxims he had stated, one might easily answer all the objections of the Doctors of the Church of Rome, without fearing they should stagger his hypotheses.  
At first this Conference only turned upon points of Discipline, and upon some small difficulties, touching the submission which individuals ought to have, for the decrees of Ecclesiastical Companies. If this discourse had not been the result of a common Conversation, wherein chance has a greater part than the choice of matters, in all likelihood a body might have said, these questions were not worthy of taking up those two great Genius's; but the consequences have so exalted this Subject, that it is the same thing with this dispute, trivial in its beginning, as it is with those small springs, which make no noise at their issuing out of the Earth, and which are to be past dry footed, but which increase extremely in a long course, often divide the place they water, redound to the utility of commerce, and thereby occasion puzzling work to the Learned, who eagerly dispute about the sundry names that have been given to these Waters, of their invisibility, when the Rivers they form hide themselves in the Earth, of their privileges and of the rights the people have thereto.  
The condition of the Protestants was such, that the repose of their Lives might with impunity have been interrupted by the peevishness of a bare Vicar, as soon as he might have entertained the desire of wearying out a person of our Religion; but it was more especially a Capital Crime in a Minister, to attaque the sentiments of a Prelate.  
Monsieur Claude had more than once experienced even in better times, how far the power of these Gentlemen extended in this case, yet did he not fail, as much as in him lay, of crossing the design of the Clergy of France, in writing against the Circular Letters that came from that Assembly, which were spread abroad under the authority of its name. He imagined that he owed the Sacrifice he made them of his rest to his own Conscience, and to the Salvation of his Brethren; for things were then in such a posture, that the bare thought of maintaining our cause, was in the opinion of those Gentlemen, deemed a kind of Felony as Monsieur Claude has publicly shown, when he explains the result of that expression, whatever you may say or write 'tis all in vain, 
* p. 109.  these are the terms of their Letter.  
Monsieur Claude does not put his Name to that little Book entitled, Considerations upon the circular Letters of the Assembly of the Clergy of France, of the year 1682, because this piece had other Characters enough of its Author, and that Christian prudence does not oblige us to expose ourselves, when there is no motive of Conscience that calls us thereunto. The perusal of those reflections is not long, and to it must I refer the Curious. Possibly Monsieur Claude never composed any work that has done him more honour than this, as small as it is; he does not deviate from the terms of a profound respect, when he reflects upon the temporal grandeur of those he speaks of, and to whom he thinks this submission owing. But after this, he takes upon him a true air of greatness, proceeding from the Majesty of the matter he handles; insomuch, that we see him march as an equal with those against whom he disputes, upbraiding them with their affected mildness, undermining the Foundations of an absolute Authority, which they exercise over Souls, and declaring to them roundly, that he only took Pen in hand to give a reason of his Faith, not that he does herein own them for his Masters, but to render the sentiments of the Protestants public; and the reason he alleges for it is, that Religion and Conscience only depend immediately on God. 
* p. 163.   
Some time after these circular Letters of the Clergy of France, were notified after somewhat an extraordinary manner, through all the Protestant Churches in the Kingdom. The Intendents of the Provinces had order to convene the Consistories for the reading of them; they had commonly among others, the Prelates great Vicar, in whose Diocese the Commission was performed. As this was a case wholly new, and whose influences created apprehensions, our Churches waited to see what the conduct of Charenton would be in this matter, that so they might direct their own course, by its Compass; this course sped according to their desire; those of the Consistory of Charenton were the first that were spoke to; Monsieur Claude was chosen to answer, he did it with great Prudence and steadiness, and his answer served for a model to most of the other Churches, who were very glad to walk in the steps of so able a guide. This answer was Printed; 'tis conceived in few words, but full of sense; Monsieur Claude owns the august Character, with which Monsieur the Intendent was invested, and for which he declares, that he and his Church have a profound respect; he therein protests that it was from this only Fountain of submission, that proceeded the application they had used, in the reading of a piece, that had otherwise nothing but what was afflicting for our Churches; he farther owns, the mighty Station which my Lords the Prelates stand possessed of in the Kingdom, by the dignity of their Offices, and that they thereby challenge our respects, but that if they pretended to speak to us in those Letters, as from off an Ecclesiastical tribunal, he was bound in Conscience to declare to them, that on that side we do not at all acknowledge their Authority.  
Matters in Religion had their mode in France like other things; that of Grace had for a long while possessed people's minds; Monsieur Claude's dispute against Monsieur Arnaud, occasioned the sentiments of grace to be little talked of. The two parties wrote as if they had only differed upon the single article of the real presence of our Lord Jesus Christ in the Sacrament of the Lord's supper. This battery had no sooner ceased, but that they erected that of the Authority of the Church, and this seems to be what made the most noise, and on which they most insisted, as seeming to those Gentlemen, of a more efficacious use for conversion, than all the rest together. During these mighty Disputes, there was another kind of calmer Writers, who made Christian morals their business, and who ever and anon gave the public little pieces which it greedily received, as finding therein wherewithal to recreate itself, from that great application which was necessary to be had for other, the more lofty questions of Divinity.  
Monsieur Claude knowing that a man of his profession ought to do all things for all, in order to the Salvation of Souls, took the resolution of writing upon a Subject of Morality, and composed a little Book, whose Title is the examination of ones self, for the being duly prepared for the Communion, the first of the Corinthians, Chapter the 11th. Verse 28. This is a Tract, wherein man sees himself such as he is, in a faithful mirror. Monsieur Claude does herein make appear, that he throughly knew the heart of man, no feeble is there but he has penetrated; he follows him in all the windings he uses, to conceal himself from God, the World and himself; he takes off that Mask, shows his Nakedness, his Misery, conducts him to our Lord Jesus Christ, as to his sovereign good. In the Gospel does he take the Lessons which ought to serve to illustrate and inflame him; he turns all these instructions to the use of the holy Supper. Monsieur Claude does farther show, that he perfectly knew the World, as an able Physician knows Poisons, that is to say, with no other design but to oppose their qualities. These are no outrageous Morals, like many others; they are Just, yet have their severities, but withal, they are ever conformable to the state of man upon Earth, and to his Duty; and this is what renders them sensible to all the World: Whereas there are those, that often vend us precepts of morality, so above our reach, that they make no impressions upon our hearts, because our hearts do not find in those pourtraits, one single Character that suits with them. This little Book met with a very gracious reception from all sorts of persons, and indeed, it must needs have a most extraordinary privilege of goodness, since it carries in its front a licence of a famous Magistrate of Paris, of the 7th. of November 1681.  
Monsieur Claude's Writings made so much noise in foreign Countries, and especially amongst Protestants, that Groninguen caused a Professors place in Divinity to be offered him in its illustrious University; and this Town which had so highly signalised itself in those late Wars being still covered, if I might dare to say it, with the sweat and blood of its Enemies, imagined that for the fullness of its glory, it ought to get this Buckler of the Reformation into its bosom, there to cause Sciences and Religion to flourish. This calling was directed to Monsieur Claude in all the forms, and with all the inducements he could desire, but it was a difficult matter in this case, to surprise the vigilance and affection of his Church, which too well knew the need it had of its Pastor. It earnestly entreated him not to abandon it, at a time especially, when his presence was so necessary to all the Protestants of the Kingdom; he was willing to make it the Sacrifice of his temporal interest and repose, after which he most humbly thanked the Magistrates of Groninguen for the honour they had done him, and prepared himself to undergo the utmost fury of that Tempest, which had so long been lowering over our heads.  
In the mean while, the Calamities of the Protestants did daily hasten on apace, the Church that met at Charenton, saw the Storm coming, and the privilege of being enlightened by the eyes of the Court, which it had made its support for above an age, was no longer a means to justify its Conduct; it was wholly taken up in warding off the blows made at it by its Enemies, it was watchful for the other Flocks, and the greatest weight of this heavy burden lay upon Monsieur Claude's head. He showed himself indefatigable, he answered the Writers of the Roman Communion, who ever seem to single out him in their works; he preached as often as any one of his Colleagues, was watchful for the inward safety, so to disappoint it, rooted it out of others, and was careful of the present, nay, and out of a providential Spirit, extended his thoughts and cares over the saddest futurity.  
This is the true scite of Monsieur Claude's heart and mind, till that fatal day, when he perceived that all the solicitudes of humane prudence were absolutely inavailable, and that he must of necessity see the dispersion of all the reformed Churches in France, by the bare revocation of the Edict of Nants, under whose Faith we and our Fathers had lived.  
This Edict was published under the Seal, on Thursday the 18th. of December 1685; the Gentlemen of the Consistory had notice of it, they thereby apprehended, that they had no longer the liberty of Preaching, because the Exercise at Charenton was no longer performed, but by virtue of a decree of the Council, which was revoked by the bare publication that had been newly made; nevertheless it was not perceived, that the ecclesiastics made any step to rob them of that small consolation, which they seemed to have left of having the liberty of meeting once again in their Temple. This favour which would not have been considerable in the bottom, seemed too great to the Ministers, and to some of the Ancients, that they opened their Eyes to know the motives of it, and after a pretty exact application, they perceived it to be one of those presents, which were to be disinherited, as coming from a suspected hand; they nevertheless lived in a kind of uncertainty, till Saturday at ten a Clock in the Morning; the Ministers appointed to Preach were ready, when that they were fully informed of the design that was laid, of coming into the assembly to speak to the people, during or after the action. The most prudent understood the consequences of that day; Monsieur Claude especially knowing by long experience, how far the zeal of Religion does hurry those, that are strongly possessed with it, was the first that deemed it fitting not to Preach. He backed his opinion with several reasons, which brought the rest to be of his mind. It was expedient to hinder the people from repairing to Charenton▪ the next day Monsieur Claude took care of this important matter, he saw plainer than the rest the peril he exposed himself to; but he imagined that he was likewise thereunto called by the duty of his Office. That a good Soul ought not to be much concerned, for the dangerous consequences of a good Counsel. He gave all the necessary orders, the thing succeeded according to his project, there was no Preaching at Charenton, and the event justified that his foresight was well grounded, that his fears were Just, and that this turn he gave to the Rudder of a great Ship, that was going to be wracked, departed from the head of a most able Pilot, who contrived to save the people whom God had committed to his charge, when he could no longer hinder the wreck of his Vessel.  
This Cessation of exercise, which had seemed too hasty to some, passed for a Masterly stroke in the opinion of others. The ecclesiastics known it immediately, to be Monsieur Claude that had broke their measures, and to prevent the over officious cares he might have rendered to his dispersed Flock, they would, said they, spare him the pains of that sad spectacle. He had fifteen days time given him, as well as the other Ministers to depart the Kingdom, they found means to abridge that time; for on Monday the 22 of December 1685, which was the day on which the revocative Edict of that of Nants, was Registered in the Parliament of Paris; Monsieur Claude received order at ten a Clock in the Morning, to be gone within four and twenty hours. He obeyed with a profound respect, and went away attended by one of the King's-Footmen, who was to conduct him to the Fronteers of France, and who faithfully performed his Commission, and yet did nevertheless carry himself very handsomely towards Monsieur Claude; so true it is, that great merit has an ascendant over those very hearts, that do not love our Religion.   

PART III.  
MOnsieur Claude was not at a loss, what foreign Country to choose for his retreat, his Son being Minister of the Walloon Church at the Hague, biased him above all other prospects that offered themselves to his mind. At Paris he took Coach for Brussels, his fame leading the way, occasioned several persons to visit him in his Journey; he passed through Cambray where he lay, was there presented with what was in season by the Jesuits; the Father Rector did him the honour to come and see him, he made due returns to his Civility, and the diversity of Religion did not interrupt that commerce of Compliments, and instances of a mutual esteem. At last he arrived at the Hague, and the satisfaction he had to be in the bosom of his Family, whom the affairs of the time had separated, made him for some moments, forget the peril he had been in, and the remains of a great fit of sickness.  
In a few days after, he had the honour to pay his respects to his Highness the Prince of Orange, he found that his merit had spoken in his behalf, he met with a gracious reception, and however great the Idea was, which Monsieur Claude had conceived of his Highness, he owned that fame, which commonly increases objects, and which had spoken with so much lustre of his Life, had not as yet, had Voice sufficient to Trumpet all the Heroic Virtues of that August Prince.  
Monsieur Claude knew her Royal Highness the Princess of Orange, to be a great and illustrious support of Religion, that she understands it in its source, and that a lively impression is seen of it in her actions. He was desirous likewise to kiss her hand, he had that honour, and confessed that he had never seen so enlightened an understanding, with so much Piety and Majesty united together.  
Monsieur Claude did likewise pay his respects to persons of a very considerable figure in that State, and he could not sufficiently admire the sweetness and goodness of those illustrious heads, who at the coming out of their assemblies, where they have appeared invested with the Majesty of a Sovereign State, speak and act a moment after with other men like private persons, and as if they were their fellow Citizens.  
Monsieur Claude was no sooner arrived at the Hague, but that the Elector of Brandenburg did him the honour to think of him, in order to get him into his Territories. This great Prince, whose bare name will be a perfect Encomium throughout all ages, caused an honourable and useful employment in his profession to be offered him; but particular reasons hindered him from complying, so as he could have wished, to this calling. The rest of his days were destined by the Providence of God, to these happy Provinces, and this potent State was willing he should share in that rich effusion of its Charity, which began to pour upon the Ministers that had here taken refuge, nay, he was distinguished from all the rest by a most advantageous portion, and all concurred to do him good. The Prince of Orange took delight in exercising his generous liberality towards him by a considerable Pension.  
After so many troubles, the time now seemed to be come, for Monsieur Claude to enjoy all imaginable quiet at the Hague. Nevertheless it is certain, that he was never less to himself, than when one would have thought he was the Master of his repose. His House was the refuge of all the Unfortunate, obliged he was to hear their Lamentations, and ease their grief as much as in him lay. His dispersed Flock daily presented fresh objects to his eyes, but sad; and like so many Planks that had escaped Shipwreck. He received those that were exposed to temptation, was obliged to answer them, was informed that others were fallen under it, and this was for him a matter of affliction and labour, to raise up these infirm persons again from their fall.  
The last work of Monsieur Claude is of a different Character from the rest, his little Book is so known by its self and its adventures, that I should be afraid of abusing the Readers leisure, if I went about to insert the particulars in this place.  
The Elector of Brandenburg being at Cleve, Monsieur Claude had the honour to pay him his respects, his Electoral Highness expressed to him the particular esteem he had for his merit, he was desirous to hear him Preach, and accordingly he Preached in his Palace, at two a Clock in the afternoon, upon these words, the 2 to the Corinthians, Chap. 5. ver. 17. Therefore if any man be in Christ, he is a new Creature: old things are passed away, behold all things are become new. His Electoral Highness seemed extremely well satisfied with his Sermon, and uttered his mind accordingly in terms most obliging to its Author. Monsieur Claude returned to the Hague, possessed with the glory of that great Prince, who may serve for a Model to the most perfect Heroe's, if it be possible that there is any one that imitates him, in the exercise of that immense Charity, which he at this day bestows upon so many unhappy persons, and which bears all the marks of the holy fervency of the Primitive and happy days of Christianity.  
After Monsieur Claude was returned, we would needs know of him the means that were to be used for the reuniting the Protestants, called of the Confession of Augsbourg with those of our Communion. He said that in all probability this reunion would not be a work of disputation, which commonly only serves to exasperate people's minds, that we had reason to praise God, that there were no tenets essential to Salvation, that divided this holy house of the Lord, and that the shortest and safest way must be a wise temperament, which it would be easy to find out if all parties would concur to this good work, and lay in a stock of reciprocal Charity, as might reconcile people's minds, and unite their hearts in order to the framing one and the same Communion, without declaiming against each other. He was more especially of opinion, that the piety of Sovereign Potentates ought to be excited in this occasion, and that their zeal for this peace, would be a mighty help for the accomplishment of this important design. This overture, which we made to Monsieur Claude was again a new Subject of admiration for him, in expressing to us the sentiments of the Elector of Brandenburg upon this matter, for he told us that this great Prince had discoursed him about this reunion with so much zeal, that he was persuaded, that if this piece was to be a present from Heaven in our days, Divine Providence would principally make use of his Electoral Highness, to whom this glory seemed to be reserved as to the Prince, who can best second this project with his own enlightened understanding, and with his sincere and ardent piety, known and respected by both parties.  
Now for some time, Monsieur Claude had not enjoyed a perfect health, he was fixed to study so as he would have wished, but his body could not therein follow the motions of his heart, yet did he not love to have his Study interrupted in the Morning; he bestowed the rest of the day upon all those that were minded to see him. The time after Supper was reserved for his particular Friends, who took a most profitable delight in seeing and hearing him at those hours of freedom, and in those easy conversations, we saw perfect Monsieur Claude discoursing with great openness of heart upon all matters, and especially of that great revolution which is seen at this day in our concerns. His Character upon this Subject was humble and submissive to the Providence of God, he adored its steps, but also said that they were abysses, which were not to be too much sounded; that the safest course was to avail ourselves of this Judgement of God, and in silence to expect the assistance of his grace, these conversations ever ended, with the usual exercises of piety in his Family.  
After this manner did Monsieur Claude see the days of his sad exile run out till his last sickness, whose doleful remembrance we must renew in this place. There was no regular exercise for preaching in the Walloon Church at the Hague, he nevertheless Preached there now and then with so much edification, that in ending his Sermon, he excited in the minds of his Auditors a passionate longing to hear him again, and it was to gratify that desire, that he resolved to Preach on Christmas day the 25th. of December 1686. His Son was gone abroad that day, he supplied his place, the circumstance of the season determined him upon the choice of the matter, 'twas requisite to speak of the Saviour of the World's Nativity; for that purpose did he choose these words of the Gospel according to St. Luke, Chapter the 1. verse the 30, 31, etc. And the Angel said unto her fear not Mary, for thou hast found favour with God, and behold thou shalt conceive in thy Womb, and bring forth a Son and shalt call his name Jesus, he shall be great, he shall be called the Son of the Highest, and the Lord God shall give unto him the throne of his Father David, and he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no end. This Sermon was very Learned, passages it had of extraordinary perfection, his fancy ever fruitful and happy, appeared as much in this occasion, as in any other of his Life. It afforded that turn so fine and so natural, which he knew how to give to the matters he explained, flashes there were, that did in no wise betray the dryness and heaviness of old Age, and we may say in short, that there was throughout observed that grandeur of Spirit which influences all his works, that so lively penetration, that so wise, so judicious a choice, which made the ruling Character of that incomparable Genius. He uttered this Sermon with great eagerness, was heated and inflamed, and in all probability, this was the first point of that fatal sickness which bereft the World of him. His whole Auditory was charmed with his action, Her Royal Highness the Princess of Orange, who is no less Illustrious, for the vast extent of her understanding, and a solid piety and without pomp, than through the blood of so many Kings, whence she derives her extraction, lissened to this Preacher, with a most steady application of mind, and was extremely well satisfied with this his performance.  
It were to be wished that this Sermon was Published; Monsieur Claude told us, he had writ the greatest part of it; I am persuaded his Son would oblige many people, if he caused it to be Printed as it is, being a fragment that would do much honour to his Father's memory.  
Monsieur Claude was no sooner at home, but that he found himself extraordinary weary; he was seized that Evening with a most violent Rheum, spent the Night with some uneasiness, and on the Morrow would have gone and heard the Sermon, whatever endeavours were used by his Family, to hinder him from stirring abroad in that condition. That Night he had a Fever with pains throughout his whole Body, his Distemper was thought to be a Rhumatism, upon this principle did they prescribe for his Recovery, but the humours were in so very great a ferment, that there was no moderating the course of them by any Remedy. On the 6th. of January, he was pressed by most sensible pains, he was sensible of the decay of his Senses, and as if he had had a full knowledge, that he should not ever have the liberty of expressing his thoughts; he told his Son that he desired to speak with me, I repaired immediately to his House, and in the presence of his Family, he told me his mind in these terms.  
I was desirous said he to me, to see you, and make my Declaration before you; I am, added he, a miserable sinner before God; ay most heartily beseech him to show me mercy, for the sake of our Lord Jesus Christ, and I hope he will hear my Prayer, being the promise he made to repenting Sinners. I have reason to praise him for the blessing he has laid upon my Ministry, which has not been fruitless in his Church, which is an effect of his grace, for which I adore his Providence.  
He took a little breath, and it was to tell us, that he had with great application examined all Religions, but had found none worthy of the Wisdom of God, and capable to lead a man to true happiness, save the Christian Religion. He then added, that among the divers sentiments, which divide Christians upon the Subject of Religion, which he had carefully Studied, he had found that the Reformed Religion was the only good Religion which was to be followed, that it was entirely found in the word of God, that this was the Fountain from whence it was to be derived, and that this Religion was as it were the Trunk and Body of the Tree, to which it became us to keep steady without ever forsaking it. This is my opinion said he to me, and I was willing to declare it to you.  
I would have told him, that I was not surprised to hear him discourse in these terms, towards the end of his days, after what he had taught the public by his Books, which had been of so great an Edification to the Church. Let us break off there said he to me, and let us not speak of praises at a time when moments are so precious, and when they ought to be employed to a better use. Here we let fall the Conversation, for that I perceived his pains pressed him, and that he asked to be put to Bed.  
A very worthy person, and one of his intimate and ancient Friends, would needs pass that Night, being Monday the 6th. of January, in his Chamber, that he might do him some small Services. His pains were most advantageously rewarded, he had the opportunity of hearing him discourse of the happiness of those that had left France for Religion. He made the application of it to him, he besought him, he exhorted him as a Pastor and as a Friend, to enjoy that Privilege, as a blessing which cannot be sufficiently valued.  
The following days nature seemed to make an utmost effort to bring him off. He complained of a great pain in the Arm that was free, 'twas thought to be a spice of the Gout; he was a pretty while in this pain, and we in hopes through this new Distemper, which in all likelihood would save his Life. But his Strength decaying through the raging of the Fever, and the length of the Disease, did not help nature in that indication it showed us; I often saw him, and began to despair of his recovery on Friday, because I perceived he was threatened with a Delirium, which was a thing we most dreaded.  
His Wife asked him if he was not sorry to leave her; no, answered he, because I am going to my God, and I leave you in his hands in a free Country, what can I desire more either for you or for myself?  
On Saturday in the Evening, Monsieur Claude would needs Write to the Prince of Orange, he made use of the hand of one of his Friends, for that his own was too weak; this Letter was short and comformable to his Condition, it expressed the State of his mind and heart, in those last moments of his Life. He signed it with some trouble, his Highness received it, and that great Prince, who ever places the concern of Religion in the first rank of so many other important matters, which depend upon his Conduct, understood the loss the Church was going to have; and all Hero as he is, he was sensible upon perusing it of his being a man as well as we, it thereby also appeared, that he valued and lamented the dying person, and shared deep in an affliction common to so many good Souls.  
On Monday Morning, Monsieur Claude asked to speak with his Son, as soon as he was come to him, he embraced him tenderly, and said, I am leaving you my Son, the time of my departure is at hand. His Son would have told him, that his Distemper was not yet desperate; but he replied, I have no hopes save in the mercy of God, that is my principal Sanctuary, take it also for yourself my Son, and never take any other.  
Presently after, seeing that Monsieur Claude grew weaker, I asked him whether he would give his blessing to his Family, who required it of him through my Mouth; most willingly answered he, immediately his Wife fell upon her knees by his Bedside, and he spoke to her in these terms; My Wife, I have always tenderly loved you, be not afflicted at my Death, the Death of the Just is sweet and precious before God, in you have I seen the sentiments of a sincere Piety, I praise God for it, be constant in serving him with your whole heart, he will bless you, I recommend my Son and his Family to you, and beseech the Lord to bless you.  
His Son kneeling by his Mother, did likewise ask his blessing, Monsieur Claude who loved him as a Father, though he lived with him as a Brother, expressed great Joy at this Request, and made him answer; My Son, I have observed in you two Characters, which have mightily pleased me, that of an honest man, and that of a man of Honour, maintain these Characters to the last. You have chosen the right side, perform your Office as a good Pastor, and God will bless you; I recommend your Mother to you, love her, respect her, I am persuaded you will not fail in this, and that she will make you suitable returns. Be mindful, added he, of this Domestic, take care that she want nothing as long as she lives; I give you my blessing. Hereupon these two afflicted persons had not the power to make him an answer, their tears and silence spoke for them.  
I craved his blessing for myself, he was affected and wearied, yet did he give it me according to my desire.  
After that I said Prayers, he bid me be short, and alleged this reason for it, I am under that oppression said he, that I am not capable of applying my mind at this moment, to more than these two great truths, to the Meditation of the mercy of God, and to the Graces of the holy Spirit. That is a great deal, Sir, said I to him, they are two most abundant Fountains of Comfort for you, I prayed God for him, and then it was thought fitting we should leave him to his rest.  
After the Sermon in the Morning, they prayed for him in the Church, but without naming him. At Noon Monsieur Menard and Monsieur Jaquelot came to see Monsieur Claude; Monsieur Menard had been his Colleague at Paris. After some short discourse upon Monsieur Claude's Sickness, said Monsieur Claude to Monsieur Menard, pray, Sir, let's talk of things more important, and more available for me, I am in a State of Death, but I hope that God will grant me mercy, for the sake of our Lord Jesus Christ his Son, who is my only Justice; Monsieur Menard seconded this thought, which Monsieur Claude had started, and Monsieur Claude's pangs coming thick upon him, this conversation ended with a Prayer.  
Monsieur Jaquelot expressed to Monsieur Claude his concern at his illness, to which Monsieur Claude made answer after a very handsome and Christian Manner, in praying God to bless him.  
Monsieur Car came into his Room at one a Clock, as soon as Monsieur Claude saw him, he told him that his last hour was drawing on, and that in a little time, his Son would be without a Father, but that he besought him that he would be a Father to his Son.  
Monsieur Car told him that he had an esteem for his Son, that he loved him and should serve him in all he could, that they were Colleagues, and that only Death should part them. Monsieur Claude the Father thanked him, declared he died satisfied, and was very intent upon the Prayer which Monsieur Car made for him.  
Though Monsieur Claude had not been named after the Morning Sermon, the report of the danger he was in, was immediately spread about the Church, and the affection people had for him, with their pity and fear, drew a world of people to his House; more especially I found there several Ladies of his acquaintance, and Gentlemen, who expressed how desirous they were, to hear Monsieur Claude speak and receive his blessing: I approved of their desires, but added, that it would be a hard matter to procure them that consolation, because his Head was not at liberty to talk long together; they nevertheless urged me to make the proposal of it, I accordingly did so, and that too immediately, telling him what was desired of him; I added, that the last words of a man of his Character and Merit, would edify as much as several Sermons, and that he owed this Succour to the Zeal and Calamities of those good Souls that required this comfort of him; a God's name replied he, this desire is Just, appoint a fitting time for it which you know best, and which accordingly was immediately appointed, but he was no longer in a condition to speak, he had had a Delirium, which did not allow him the liberty of prosecuting a discourse, in such a manner as might have been expected of him.  
He was again prayed for in the Church, in the Afternoon Service, and it was thought convenient he should be named. Monsieur Arbusse Preaching at that time, said before he entered upon his Prayer, that there was one of our Brethren that deserved to be lamented by all good people, that it was Monsieur Claude, that they were to pray God for him, the whole Congregation seemed much concerned at this name; Monsieur Arbasse prayed to God with great zeal, was herein accompanied by the whole Church, which could not forbear weeping before hand, for the loss they were going to have.  
After five a Clock at the Evening Sermon, Monsieur Du Vivie prayed God for Monsieur Claude, he insisted a pretty while upon this point, his grief and zeal excited likewise the grief and zeal of the Congregation which dissolved into tears.  
At nine a Clock Monsieur Du Vivie came to see him, as soon as he drew near his Bed, Monsieur Claude gave him his blessing; you have prevented my wishes said Monsieur Du Vivie to him, I had a design to ask you your blessing; God confirm it to you, Monsieur Claude made him answer. Some time after Monsieur Du Vivie told him, that it became him to think of a perfect Justice, that may serve before the Tribunal of God, where he was going to appear, and that he knew very well that this Justice was only to be found in our Lord Jesus Christ, who was made to us by God, Wisdom, Justice, Sanctification, and Redemption; that's all my hopes answered Monsieur Claude, he added this passage at length, I know in whom I have believed, etc. After which Monsieur Du Vivie said Prayers, which the sick-man lissened to with great attention.  
Half an hour after, Monsieur Du Vivie asked him whether he did not find, that his Condition had some affinity with the 73 Psalm. My flesh faileth and mine heart also, but God is the strength of mine heart and my Portion for ever.  
Monsieur Claude raised up his Voice and said twice Amen, Amen; he gave his blessing to some persons of his acquaintance that asked it of him; there was especially a deserving young Lady, who asked him whether he would impart his blessing to her as well as to the rest, why should I not give it you he answered her, I have seen evident instances of your discretion and piety, I pray God to bless you.  
Monsieur Claude falling into a Slumber, his Son waked him from time to time, to give him Consolation; 'twas done in few words, he being too weak to prosecute a long discourse, he asked him if he did not place all his confidence in the death of his Saviour, yes Son replied he, our Lord Jesus Christ is my only Justice, I need no other, he is all-sufficient. I asked him whether he was not much pleased in being thus comforted by his Son, I am very well satisfied he replied, let him continue, I said Prayers and stayed with him till eleven a Clock.  
On Monday the 13th. of January, a sad day for us, I was called up at five a Clock in the Morning, to go see Monsieur Claude, who was become extraordinary weak; I spoke to him but little, he being in great Agonies occasioned by pains in his Stomach. At ten a Clock I drew near his Bed, and seeing him in a quieter condition, I asked him whether he knew me, yes said he to me, with a voice pretty strong, you are my Pastor, my whole recourse is to the mercy of God, I expect a better life than this, help me to fortify me in the exercise of meditation and Prayer. Notwithstanding his pains, finding him constant in his pious inclinations, I took upon me the right of his Pastor, that he had conferred upon me; I spoke to him of the sinfulness of mankind, and of the riches of the grace of God, that have appeared in the Death of our Saviour Jesus Christ, and I exhorted him to place his whole confidence in the Death of that good Saviour. These few words excited his piety, he gave us most sensible testimonies of his Repentance, and of the steadfast Faith he had in our Saviour Jesus Christ, and in this happy moment did I also apply that so precious Balm, which our Saviour Jesus Christ has put into our hands, for the consolation of repenting Sinners. Be assured said I to him, Brother, that your Sins are forgiven you, through the mercy of God, I declare it to you in the name of our Saviour Jesus Christ, who has given us a Commission for so doing; and I beseech him that he would ratify it to you, by the sentiment of your own Conscience, this Declaration which he lissened to attentively afforded him mighty Joy; I am persuaded said he to me, that God will hear the sighs of my Soul, and your discourses, let us beseech him so to do, by the Prayers I beg you would make in my behalf, accordingly we fell upon our knees and I prayed God for him.  
At two a Clock in the Afternoon, there was no longer any connexion in Monsieur Claude's discourse, nay, and we avoided engaging him to speak, for fear of augmenting his Delirium; We prayed often for him in that interval. At five a Clock, he had somewhat a violent Potion given him for to rouse his Spirits, but all ineffectually. At seven a Clock, he became still much weaker, yet did he still hear, but was become speechless. I bid him give me a sign whether he understood me, and that he should give me his hand; accordingly he reached it to me, I took his hand, and said these words of the 31. Psalms to him. Into thine hand I commend my spirit, for thou hast redeemed me O Lord God of Truth; at these words he pressed my hand, and struggled to raise his head, I continued to exhort him and said Prayers.  
Monsieur Arbusse came to see him, and prayed by him, for he was so weak, and his senses so spent, that Prayer was the only assistance he could receive from us. This exercise lasted till half an hour past Eleven at Night. On the 13th. of January 1687, Monsieur Menard and I did not stir from his Bedside till his last gasp, when we saw him calmly expire at that time, and restored his Soul into the hands of God.  
Thus Lived, and thus Died John Claude in his 68 year, after having so worthily performed his Office, for the space of forty two years or there abouts; he was by nature quick and lively, but submissive to reason and faith; he was Civil, Modest, Illuminated, wise in his Counsels, a true Friend, officious without being troublesome, charitable but with choice, and much concerned for the evils the Church laboured under. He understood the World, shrifted into intrigues, and improved all these lights to the repose of the Flocks of the Lord. He had a sagacious Wit, a vast Imagination, a nice Judgement, a just Choice; his expression was clear, sprightly and strong, his knowledge had passed the test of Meditation, he had framed an easy platform of all matters of his Profession; each object came in its due place, as soon as he spoke or writ, and all this was maintained with an exact method and mighty beauty of Language. He was a learned Divine, a great Preacher, an able and zealous defender of the Reformation, a rigid observer of our confession of Faith, an enemy of all such sentiments as might have disturbed the peace of the Church, and the purity of Religion, and to the regulations of our Discipline. He was of easy access, of frank and fluent Conversation, and all these great qualities were seasoned with such profound humility, that when he spoke, he seemed to forget what he was, to fit his discourse to the meanest understandings. In France he lived beloved by his Friends, esteemed by his Adversaries, and his name which has passed with so much lustre into foreign Countries, has there gained the admiration of those very people, who did not love his Religion, and ever will be had in veneration in the Church.  
These Characters are to be seen in the works he has given us, and if his Son will farther enrich the public as is hoped with other Writings, that have not yet seen the light, they will furnish us with new strokes, to render the portrait of this great man the more accomplished. For to have an Heroic Idea of him, we must study him and his works.  Remember them which have the oversight of you, which have declared unto you the word of God, whose faith follow, considering what hath been the end of their Conversation. Hebrews Chapter the 13th. Verse the 7th. 
FINIS.    

Books Printed for Thomas Dring at the corner of Chancery-lane in Fleetstreet.  
AN impartial Collection of the great affairs of State, from the beginning of the Scotch Rebellion, in the year 1639. to the Murder of King Charles I. wherein the first occasion and the whole Series of the late Troubles in England, Scotland and Ireland, are faithfully represented. Taken from authentic Records and Methodically digested by John Nalson L. L. D. in 2 Vol. Fol.  
Systema Agriculturae, or the Mystery of Husbandry discovered, treating of the several new and most advantageous ways of Tilling, Planting, Sowing, Manuring, Ordering, Improving of all sorts of Gardens, Orchards, Meadows, Pastures, Corn-lands, Woods and Copices, as also of Fruits, Corn, Grain, Pulse, New-heys, Cattle, Fowl, Beasts, Bees, Silkworms, Fish, etc. with an account of the several Instruments and Engines used in this Profession, to which is added Kalendarium rusticum: or the Husbandman's monthly Directions, also the Prognostics of Dearth, Scarcity, Plenty, Sickness, Heat, Cold, Frost, Snow, Winds, Rain, Hail, Thunder, etc. and Dictionarium Rusticum, or the Interpretation of Rustic Terms; the whole work being of great use and advantage to all that delight in that most noble Practice. The Fourth Edition carefully corrected and amended, by J. W. Gent. Folio.  
Almahide, or the Captive Queen an excellent new Romance, never before in English. The whole work written in French by the accurate Pen of Monsieur de Scudeus, Governor of Nostre Dame. Done into English by J. Philip's Gent.  
The History of the Holy War, being an exact account of the Expeditions of the Kings of England and France, and several other of the Christian Princes, for the Conquest of Jerusalem, and the rest of the Holy Land; wherein are largely represented the great Actions, Battles, Seiges, difficult Marches, honourable Retreats, admirable Stratagems, regular Conducts, and brave Performances of the Christian Armies, in all the said Expeditions. Done into English by Dr. Nalson. Folio.  
The Doctrine of the Jesuits, delivered in a plain sincere discourse to the French King, concerning the re-establishment of the Jesuits in his Dominions. Written in French by a Learned Roman-Catholick, and now translated into English, quarto.  
A Collection of the Church Histories of Palestine, from the Birth of Christ to the beginning of the Empire of Diocletian. By J. M. B. D. quarto.  
Mr. Claude's Answer to Monsieur de Meauxes Book, entitled, A Conference with Mr. Claude, with his Letter to a Friend, wherein he answers a Discourse of M. de Condom, now Bishop of Meaux, concerning the Church, in quarto.  
The second Part of M. Claude's Answer to Monsieur de Meauxes Book, entitled, a Conference with Mr. Claude, being an Answer to Monsieur Meauxes References; in quarto.  
The whole duty of a Christian, containing all things necessary both as to what he is to know and do for obtaining a happy Eternity, to which is added more particularly directions how to prepare for a comfortable Death, in Twelves.  
An infallible way to Contentment in the midst of public or personal Calamities, together with the Christian's courage and encouragement against evil tidings and the fear of Death.  
The devout Communicant exemplified in his behaviour before, at, and after the Sacrament of the Lord's Supper, Practically suited to all the Parts of that solemn Ordinance.