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edified the church. . Ab! break off, said he, interrupting him, 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, being fatigued, he asked to be put to bed.

He frequently spoke of the happiness of those, who had left France for religion, and befought his family and friends to prize liberty of conscience. Mrs. Claude asked him one day, whether he was not sorry to leave her? No, replied he, I am going to my God, and I leave you in bis hands in a free country. What can I desire more either for you or myself?

Not being able to fit up, he desired a friend to write, as he dictated, a letter to the prince of Orange. It was short, gratulatory, and pathetick. With some trouble he signed it. His highness received it with great condescension ; and, all hero as he was, he perceived, as he perused it, that he was a man as well as the writer. He blefled, and wept for the departing Claude.

A week before he died, with true patriarchal dig. mity, he sat up in his bed, and asked to speak wich his son, and family. Son, said he, tenderly embracing him, I am leaving you. The time of my departure is at hand. Silence, and sobs, and foods of tears followed, each clasped in the others arms. The family all came, and asked his blessing. Most willingly, replied he, will I give it you. Mrs. Claude kneeled down by the bed-lide. My wife, said he, I bave always tenderly loved you. Be not affiliated at my deatḥ. The death of the saints is precious in the Sight of God. In you I have seen a sincere piety. I bless God for it. Be constant in serving him with your wbole keart, He will bless you. He will bless you. I recommend my for

and

and bis family to you, and I beseech the Lord to bless you. To his son, who, with an old servant, was kneeling by his mother, he said, among other things, Son, you have chosen the good part. Perform your office as a good pastor, and God will bless you. Love and respect your mother. Be mindful of this domestick. Take care se want nothing as long as she lives. I give you all my blesing. The amicted family had not the power of making any answer, their tears and their silence spoke for them. The pastor being present, Mr. Claude desired him to pray, adding, Be forl, . . . I am so oppressed, that I can only attend to two of the great truths of religion, the mercy of God, and the gracious aids of his holy Spirit.

After this a delirium seized him. He had, however, his senses at times, and always employed those moments in edifying his attendants. Monf. Du Vivie visiting him in a lucid interval, and asking him of the state of his mind, he said with a deliberate composure, I know whom I have believed, and I am persuaded be is able to keep that, which I have committed unto him against that day. Another time the senior pastor asked him, Do you know me, Sir? Yes, replied he, you are my pastor ... My whole recourse is to the mercy of God... I expect a better life than this ... belp to fortify my meditations by your prayers. Speaking at another time, to his son, he said, Son, our Lord Jesus Christ is my only righteousness, I need no other, be is all-sufficient.

When Monf. Arbusse desired from the pulpic before prayer the prayers of the congregation for one of their brethren extremely ill, who deserved to be lamented by all good people, the congregation looked and listened: but when he added the sick person was Mr. Claude, the whole assembly burit into a

food

2 Tim. i.

12.

Aood of tears. Publick

prayer was repeatedly offered for him: but the time of his departure was come, and on January 13, in the sixty eighth year of his age,

he resigned his soul into the hands of God, who gave it.

Thus lived, and thus died the inestimable John Claude. Forty two years he served the church of God with all humility of mind, and wilh many tears, and temptations, which befel bim by tbe lying in wait of men worse than Jews, though called christians. In France he was in the highest reputation. His friends loved him, and his adversaries feared him, His banishment completed his credit abroad. His name has passed with luftre into other countries, and he yet lives and speaks among us by his excellent works.

Mr. Ifaac Claude, after the decease of his father, published five octavo volumes, his posthumous works. The following treatise is part of the first 'volume. The second and third volumes contain a body of christian divinity. The fourth consists of theses, expositions of passages of scripture, and

The fifth contains letters on religion, and on various subjects. As three of these letters clear up an article in our church-history, which regards Mr. Claude, I cannot persuade myself to put a period to this account without endeavouring to place it in its true light.

In the year :680 Dr. Stillingfeet, who had made himself known by publishing an oily book with a nasty title, (5) and who afterward obtained the bishoprick of Worcester by another book affirming the right of bishops to vote in parliament in ca

pital

so on.

(5) A weapon-salve for the church's wounds. 1695.

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capital cases; he who pleaded for that odious tyrant
Laud, and who thought Locke's essay dangerous
to the faith ; Stillingfileet, I say, preached a sermon
before the Lord Mayor on the mischief of seperation,
and became a fower of discord among brethren!
It was the price of perferment then. This was
printed, and in it the diffenters were all condemned
as schismaticks, and gravely advised not to com-
plain of persecution. Owen, Baxter, Allop, Howe
and others, answered this feditious libel with great
clearness and spirit. The priest, driven to distress,
got Compton, Bishop of London, to write to
Claude, Le Moyne, and other French presbyteri-
ans, for their opinion of English presbyterianism.
They gave complaisant: but wary answers. These
letters of French non-conformists were published
by Stillingfleet as fuffrages for episcopacy, and
against non-conformity, and they were tacked to
a book of his own about schism. There could
not be a more glaring absurdity; for no art can
make that a crime at Dover, which is at the same
time a virtue at Calais. Episcopacy and non-con-
formity rest on the same arguments in both king-
doms, and a man, who does not know this, is noc
fit to write on the controversy between non-con-
formists and episcopalians. Mr. Claude complained
bitterly of this ungenerous treatment: but the
letters, that contained these complaints, were con-
cealed till his death. Our historian, Neale, there-
fore, fell into the mistake of allowing, that the
French presbyterians favoured English episcopacy:
but very properly adds, their suffrages, supposing
them to be given against us, were of no value in
Vol. I.

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an argument, which was not to be determined by a majority of votes. (6)

After Mr. Claude's decease, his son printed the letters. In one to a Lady, who had sent him the bishop's packet, dated at Paris, April 16, 1681, he declares that he was astonished to see his letter printed—that he wished to see chriftians united : but that he had written on the subject with great caution—that his chief design was to remove that calumny, which some had cast on them, charging them with denying the possibility of being saved in the episcopal church-that he had freely taxed the bishops with their severity—and that he had only expressed his desire of union in the form of a wish. All this is very different from a justification of episcopal tyranny. In another letter to Compton of the same date, he tells him that he had received the book and his own letter : but that he did not understand English enough to judge of them—that he never intended to have his letter printed--that, had Stillingfeet consulted him, he would not have agreed to the publication of it.

“ I am persuaded, adds he, you will not take it ill, if I say, on your side, you ought to contribute all you can to an union with the non-conformists without a party fpirit, and with all prudence and moderation. You, my lords the bishops, are blamed for your eagerness to persecute others by penal laws as if they were enemies. You are blamed for your churchgovernment, which, it is said, is as arbitrary and despotic over ministers as that of the popish prelates. You are complained of for not admitting any person to the ministry without making oath that episcopacy is of divine right, which is a cruel

rack (6) Hif. of Pur.

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