the sixteenth century; and the doctrines of calvinism, along with the discipline of presbyterianism, were generally embraced by the French protestants. It is somewhat remarkable, that the reformed church in France was the most powerfully supported of any, and yet of all others the most barbarously persecuted; for, during five successive reigns, the prosestant religion was professed by many of the royal family, and by numbers of the nobility, and yet all its just claims were consumed with an inextinguishable rage of persecution.

It was in the year 1598, soon after the accession of Henry IV. that the reformed obtained, by an edict drawn up at Nantz, entire liberty of conscience, a free admission to all employments of trust, honour and profit, the use of churches, and universities, the liberty of holding synods, and whatever else was then thought necessary to the security of their civil and religious rights.

While the churches enjoyed these privileges, the Rev. Francis Claude, father of our Author, was successively pastor of several reformed congregations in Lower Guienne, and was universally esteemed for the pious and honourable manner in which he discharged his office. John was born at Sauvetat, in 1618: his father, who was a lover of polite literature, took care of his education during his youth; and at a proper time sent him to Montauban to finish his studies. Having accomplished his course of philosophy, he applied himself to the study of divinity under professors Garrisoles, and Charles. The fire of his imagination, the

acuteness of his judgment, the sincere piety of his life, and particularly the modesty and affability of his manners, obtained him as many friends as tutors. In him, from his earliest years, were united the gravity of a divine, and the easy politeness of a courtier.

Claude, the father, happy beyond expression in his. son, was eager to see him in the sanctuary. The son, whose whole soul was bent on the ministry, and who could deny such a parent nothing, sunk his own desire of visiting other universities in the superior pleasure of gratifying the good old man. He had set his heart on ordaining his son, and the synod of Upper Languedoc, after they had examined, and fully approved of young Claude, nominated his father to ordain him to the church at La Treyne. He performed this office with unspeakable satisfaction, being now at the summit of his ambition; and died soon after, in the seventy fourth of his age. year

Mr. Claude served this church only one year; for the Synod appointed him to succeed Mr. Martel, in the church of St. Afrique in Rovergue. Here he devoted much of his time to study, (for the church was not large,) and his profiting appeared to all. It was soon observed, that he preached with great facility. His genius quickly collected materials, his judgment presently assorted and arranged them, his language was fluent, easy, just and manly, and his auditors declared, they could not distinguish in hearing him what he spoke extempore from what he had written.

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About two years after he had resided at St. Afrique, he was desired to preach an occasionl sermon at Castres. This church had the honour of possessing the officers of the chamber of the Edict of Nantz, and a great number of other persons of quality and learning. The whole auditory was filled with admiration of his sermon, and so deep an impression did it make on them, that as they wanted a minister, they endeavoured to obtain Mr. Claude; but providence had designed him for another place. The church, however, acquired a kind of right in Mr. Claude, by giving him one of the most amiable of their members for a wit. Here he married Miss Elizabeth de Malecare whose father was an advocate in parliament. By her he had one son, born 1653, and named Isaac. Eight years Mr. Claude served the church of St. Afrique, greatly esteemed by his people, known and sought after by several other churches, and very much honoured by the Synod of Upper Languedoc, at which he was annually present.

The church of Nismes, which was one of the most conspicuous in France, being in want of a minister, applied to Mr. Claude, who, agreeably to the advice of his brethren, complied with their request, and was appointed pastor of this large congregation by the Synod of Upper Languedoc. The service of this church was very great. Preaching every day, visiting a great number of sick people, attending consistories, and church-business, required much labour; but Mr. Claude loved this kind of employment, and so discharged his office

as to give the highest satisfaction to his flock. He found time, moreover, to give divinity-lectures to a great number of students, who were admitted to make probationary sermons; and from this private school proceeded disciples of great merit, who accredited the master, from whom they received their instructions.

Mr. Claude's great reputation excited the envy and jealousy of the episcopal clergy, whose hatred of him grew with the growth of his usefulness, and at length outgrew all decency. They watched for an opportunity to get rid of him, and they soon found one, that served their purpose. But, before we relate the removal of Mr. Claude, it will be proper to describe the then present general posture of affairs.

When the first reformers claimed a right of private judgment in matters of religion, they claimed it of domineering prelates, who both denied the equity of the claim, and held the murdering of the claimants to be a part of religion. Above a hundred years after, the clergy of France employed Professor Quintin, (who had formerly professed himself a protestant; but had apostatized since to popery,) to harangue in their name the assembly of the states of Orleans, and to give lessons of cruelty to the king and queen-mother, in the presence of the three estates of the kingdom. This humble and devout orator for the clergy, as he styles himself, was pleased to say, this, may it please your majesty, is what your clergy of France propose with all imaginable simplicity, obedience,

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humility, submission and correction, with regard to the honour and service of God in your kingdom; that all the inhabitants of the kingdom shall be obliged to turn roman catholicks; that the non-christians shall not be admitted into the conversation and society of christian subjects; and that henceforward all hereticks shall be prohibited to trade in any merchandize, whether books or other goods. Our request is just, reasonable, holy and catholick, and grounded on the express command of God, who, enjoins your Majesty to grant it to us. Hereticks among Christians are reputed as gentiles, and God says, never contract a friendship with them, never associate or marry among them, suffer them not to inhabit the earth, have not the least compassion for them, beat them and kill them. The whole is amply and circumstantially discussed in the memorial of the clergy, to which we expect an answer." The humane hearts of laymen revolt at the open avowal of such cruelty; and though these execrable maxims had been long allowed the force of law, yet the wits of France posted up so many satirical pieces against the clergy's humble orator, that they literally mortified him, and actually joked him into his grave.*

Quintin's jurisprudence prevailed thirty-eight years after his death, and persecution, a sort of church polity, was adopted by the state. When the reformed church obtained liberty by the edict

Beza, Hist. Eccl.-La Place, de l'estat de la relig, et repub.-Varillas Char. ix.