altogether impossible. Its proofs are numerous and affecting. The road which leads to the grave is constantly trodden; its gloomy pathway is never deserted. As the rivers and fountains of water are unceasingly pouring their liquid element into the mighty ocean, so, from the dense ranks of this world's population, the victims of death are constantly dropping into the boundless ocean of eternity, whence there is no returning. The young and the old, the sickly and the healthful, are alike liable to the summons of death. Youth and health may inspire hope, but they give no security. Here and there throughout the world, another and another victim falls, until a whole generation is swept away, and another generation rises to occupy the places of those who have gone. The life of man is compared to "a vapour which soon passeth away," to "the grass which withereth," and to "a tale that has been told." Mortality asserts her universal dominion, and calls in her countless victims to attest her sway. The gradual and regular succession of events, maintaining the beautiful uniformity of nature's operations, renders us less sensible to, and less painfully affected by, the changes which are continually occurring around us. When we consider that in threescore years and ten, or fourscore years, the whole population of the globe, with a very few exceptions, shall be swept away from the face of the earth, and a new race shall have arisen to fill the places which their fathers had occupied, our minds are filled with affecting views of the vast mortality that reigns among the children of men. But of this we are accustomed to think the less, as it takes place by gradual progression, and but a small part of the process comes under our own eye. Nevertheless, the fact remains incontrovertible, that in the course of every revolution of fourscore years, the world almost entirely changes its inhabitants. Whilst, then, mortality offers a proof of her reign, and of her fatal influence over the subjects of her kingdom, she points your view to the cemetery of the dead, where repose the mortal remains of her unnumbered victims. She tells you also to cast your eye over the wide expanse of creation, and try if you can discover one who has lived in the days of old, or has been able to escape her grasp during centuries gone by. Some there may be who have been permitted to survive almost all who entered life along with them; but even they are only children of yesterday, and have but a tale of recent date to tell you. The annals of former generations are not to be learned from any living man, for the actors and the actions have alike become the subjects of historical record, or of dim and dizzy recollection. Such, then, being the fleeting nature of the life of man, and such the certainty and the nearness of the event of his own dissolution, might it not naturally be expected that his whole life would be marked by the most diligent preparation for death? Is it actually so then? Is every mortal preparing for immortality? On the contrary, how seldom do mankind seem to realise, in their own thoughts, the season of their own departure, and seriously reflect upon all the realities of their personal interest in the destiny of our common nature! The charms of this world's scenes and pursuits too frequently hold the mind in bondage, under a delusive hope, and fetter its efforts to shake off the carnal lethargy which cleaves to our sinful nature. Nor need we hope to deliver the sinner from this his willing thraldom, by merely telling him of the vanity of life, and the solemn certainty of death. In order to bring him to a right and profitable perception of those higher principles and sublimer truths, by which his conduct ought to be influenced, we must do more than depict the gloom of the grave, and point out to him the proofs of change and of decay which manifest themselves in all sublunary things. We must perform the more pleasing task of guiding him to that light which the Gospel has diffused over the subject of mortality, and announce the truth, that although man die, he shall live again. Life and immortality are clearly brought to light by the Gospel. Were not this animating truth connected with the sad and sorrowful close of our earthly pilgrimage, man might brood over the hardness of his destiny with a heartless and hopeless melancholy, but could not enter, in all the joyful alacrity of a lively faith, upon the cheerful observance of religious duties, nor triumph over the ills of life in the blessed anticipation of immortal felicity and glory. But, blessed be God, there remaineth a rest for his people. Death, which causes so many tears, and so many sorrows, while it stands forth as the sad memorial of our sinful apostasy, is, at the same time, discovered to be the necessary passage for every child of God into the happy mansions of his Father's house,-the door by which he makes his final escape from all the sorrows of humanity, and enters into the eternal and undisturbed pos session of the purchased inheritance. To the ful ness of the provisions of divine grace, then, are we invited to look, and in the stability of the di vine promises are we commanded to trust. And to animate the holy obedience of the believer, be is encouraged to look to the Saviour of a lust world, in whom dwelleth all the fulness of the Godhead, and from whom all spiritual strength is derived. In order, then, that mankind may be directed to the proper improvement of the subject of mortality, we must point their hopes to the provisions of the Gospel; so that while they are exhorted "to work out their salvation with fear and trembling," they may do so under the convic tion, "that it is God that worketh in them;" and that while they hope in the mercy and grace of God, they may remember that this mercy and this grace find their outgoings in behalf of the sinner, only through the meritorious death and righteousness of a crucified Redeemer. When the mind becomes thus enlightened by the Gospel, death is divested of its terrors. Fath in Jesus raises the contemplation to future and eternal joys, and enables the believer to look for ward to death as the period of complete emanci▪ pation from the thraldom of sin, and of his intro- | of a parent, or the kindliness of a reciprocal afduction to endless bliss. That union which is fection, is now cold as the monumental tablet formed between Christ and the renewed soul can- which marks its resting place; that those lips, not be dissolved by death. It constitutes the from which words of affection flowed, are now happiness of the believer here below, and con- closed in the silence of death; that those eyes, tinues to be the source of undying joys, when the which glistened with joy at our happiness, or soul is delivered from the prison-house of the were moistened with the tear of sympathy at our body. This union, then, becomes more perfect, misfortunes, are now shut in the darkness of the and the happiness resulting from it becomes more grave, we sadly muse upon the past, we think refined and permanent, inasmuch as all interrup- with awe of the future. But in these sad and tions from sin and sorrow are for ever done away. sorrowful reminiscences, it becomes us not merely Thus "the souls of believers are at their death to dwell upon the objects, however dear to us, who made perfect in holiness, and do immediately pass have gone beyond the reach alike of our joy and into glory." It was in the faith of this glory that our grief;-it also becomes the living to rememthe Apostle Paul declared his willingness (2 Cor. ber that they too must die. What availeth our v. 8,) to be absent from the body, that he might sorrow if it tend not to cherish within us the senbe present with the Lord; evidently implying timents of piety and true devotion, and to wean that immediately after death the soul of the be- our affections from the world and its passing vaniliever is with Christ. For had there been any ties? If the impressions that are occasionally intermediate state in which the soul has no enjoy-made upon our minds, vanish with the circumment, it would not have been true, that to be absent from the body is to be with Christ, and the apostle could not, in that case, have so expressed himself. There is nothing so powerfully calculated to comfort the minds of those who have been, by the hand of death, bereaved of beloved friends, as the delightful thought of their being with Christ. When they who have finished their pilgrimage have given evidence of their faith in the one Mediator; when they have walked in the paths of rectitude, and had their conversation in heaven, there is hope in their death. And while we feel the pang of separation, we, at the same time, are warranted to listen to the language of heavenly consolation : "Take comfort Christians, when your friends In Jesus fall asleep: Their better being never ends; Why then dejected weep?" While we look around us on the blank which has been occasioned, and when the question occurs, Where are they? our thoughts naturally take their flight to the world of spirits, and try to fix, in pleasing sadness, on the friend whom we have lost, as occupying his blissful station among the happy throng who are for ever placed beyond the reach of woe. We fondly cherish the recollection of every favourable feature of his character, and therefrom draw the sweet consolation of hope concerning him, trusting that, although absent from the body, he is present with the Lord. The solemn reflections excited by death, however, are always most impressive and awakening when its fatal ravages are felt within the circle of our own movements, and our own intercourse. It is when we contemplate the affecting operations of mortality, not through the medium of a long intervening distance from ourselves, but in the appalling nearness of our own presence, and among the objects of our fondest affection, that we have most distinctly and most impressively the warning intimation" be ye also ready." When we think that the countenance we looked upon with the reverence of children, the fondness stances which give them birth, we mourn without wisdom, and weep without profit. Death is a subject of which no man can say, it concerneth him not; and every spectacle of mortality which passes before us, ought to be regarded as a call to the living to prepare to die. Learn, then, O frail man, to profit by such lessons as are presented to thee in the dispensations of Providence. Retire to the exercise of secret meditation and communion with thine own heart. When the shades of evening close around thy dwelling, let your thoughts arise to God in fervent aspirations after a meetness for his enjoyment; for it is not given thee to know whether thou shalt see the return of the morning, or whether thou shalt behold any more the light of the sun. And whilst thou callest to remembrance the melting scenes which thou hast witnessed, when the pulse had become low, and the dim mist of death was gathering over the countenance of the object of thy tender solicitude, turn thy thoughts to Him who is the resurrection and the life, and who has shed a heavenly light over the gloom of expiring nature. With gratitude to Him who has become the first fruits of them that sleep, remember that "blessed are the dead who die in the Lord: they rest from their labours; and their works do follow them." BIOGRAPHICAL SKETCH OF JOHN CALVIN. JOHN CALVIN, the distinguished Reformer, was born at Noyon, in Picardy, on the 10th of July 1509. From the respect in which his parents were held, even by the nobility of the district in which they lived, John received a very liberal education with the children of the Mommors, a family of the first rank in the neighbourhood. College de la Marche, under the celebrated Maturin He accompanied them to Paris, where he studied in the Cordier, or Corderius. Thence he removed to the Col lege of Montaigu, where he had for his tutor a Spaniard of extensive attainments as a scholar. Calvin's father, as he wished that his son should enbenefice in the Cathedral Church of that city, and after the Church, obtained from the Bishop of Noyon & terwards the parochial cure of the village Pont l'Eveque, which had been the birth-place of the elder Calvin. Before leaving France, accordingly, John Calvin offi ciated for a short time as a curate in the Romish Church; | settled his affairs, and brought along with him Anthony but in the wise Providence of God, he was prevented | Calvin, his only surviving brother. His intention was from continuing long in communion with the apostasy to return to Basle or Strasburg, but in consequence of of Rome. His father, thinking that the study of the the war which raged in various intervening places, he law presented a better field for the successful exercise was led to change his route, and thus was conducted of his son's talents, recommended his abandonment of by the mysterious arrangements of Providence to Geneva, the clerical profession,-a step which the young man -the city which proved the scene of his useful and was the more ready to take, as, by the divine blessing laborious efforts in the cause of Christ throughout the accompanying his study of the Sacred Writings, he had whole of his future life. The Gospel had, before this become disgusted with the superstitions of the Romish time, been introduced into Geneva by the joint exerhierarchy, and convinced of the accordance of the Pro- tions of two very distinguished characters, Willian testant principles with the Word of God. Farel and Peter Viret. On reaching the city, Calv waited upon these good men, when Farel took the opportunity of urging him to remain with them and share their labours. For some time Calvin was resolute in refusing to comply with the arguments, powerful though they were, which were brought forward, when at length Farel, with a solemnity and pathos sufficient to awe the mind, burst forth in these words: "I denounce unto you, in the name of Almighty God, that if, under the pretext of prosecuting your studies, you refuse to labour with us in this work of the Lord, the Lord will curse you, as seeking yourself rather than Christ." Terrified by this dreadful denunciation, Calvin surren dered himself to the disposal of the Presbytery and Magistrates, who, with the consent of the people, pointed him preacher, and invested him also with the responsible office of Professor of Divinity. Having come to the resolution of dedicating his talents to the study of the legal profession, he repaired to Orleans for that purpose. And so rapid and astonishing was his progress, that in a short time he was judged capable of filling the chair in the absence of any of the professors, and on leaving the University, he was offered the degree of Doctor, free of expense. His studies, however, were not confined to law, but he spent much of his time in the perusal of the Scriptures, and he was frequently consulted by those who wished to be instructed in the reformed religion. At this period he was accustomed, after a frugal supper, to study till midnight, and employ his morning hours in bed reviewing the studies of the preceding night. Though far from favourable to health, this sustained exertion could not fail in enabling him to store up that mass of solid erudition which so distinguished him in after life. Anxious to perfect himself in the profession which he had adopted Calvin attended the lectures of a distinguished civilian at Bourges; but from this place he was speedily recalled in consequence of the sudden death of his father. After this melancholy event, which deprived him of a valuable counsellor and guide, he removed to Paris, where, in his twenty-fourth year, he published his commentary on Seneca's Epistle concerning Clemency. While in Paris, he became intimately acquainted with a number of those who had espoused the reformed religion; and so deeply did he beoine interested in their principles, that he resolved to dedicate himself to the service of God, in connection with the Reformed Church. His well-known talents and zeal led the Roman Catholics to watch his movements with the utmost suspicion, and they were not long in finding an excuse for raising against him and his friends a keen persecution. He found protection and an asylum, however, at the court of the Queen of Navarre, by whose intercession with the French government the storm was dispelled. In the year 1534, the utmost severities were inflicted upon the reformers. Eight martyrs were burned alive in Paris; and the king, Francis I., declared that he would not spare his own children if they should, by any chance, be infected with these "execrable heresies," as he called them. Calvin, grieved at the spirit of intolerance and persecution thus manifested towards his friends, determined to leave France, and accordingly he did so, after having first published, at Orleans, a small work in opposition to the doctrine that the soul sleeps when in a state of separation from the body. In retiring from France, he proceeded as far as Basle, where he devoted himself to the study of the Hebrew language, and published his Institutes of the Christian Religion, which have long been highly valued as an excellent system of theology. After completing this incomparable work, he set out for Italy to visit Renèe, the Duchess of Ferrara, and daughter of Louis XII., King of France. The interview was very pleasing to both parties, and tended to confirm the Duchess still more strongly in her attachment to the reformed principles. During the rest of Calvin's life she continued his sincere and steady friend. From Italy he passed again into France, where he No sooner had Calvin become connected with the Church in Geneva, than he devoted his powerful mind to the consideration of its internal condition, which was yet unsettled. Besides publishing a formulary of doctrine, and a catechism, he induced the citizens ope.ly to abjure the errors of Popery, and on the 20th Ju 1539, the senate and the people, openly preceded by a public scribe, solemnly avowed their adherence to the doctrine of the Christian religion. For some time a violent opposition was made to the exertions of Calvi by the Anabaptists, but so completely did he silen them in a public disputation, that they almost disappeared from the Church of Geneva. Another and a more copious source of discouragement, however, arose from the divided state of the city. Besides the prothgacy which prevailed among certain classes of the com munity, ancient family feuds happened about this time to be revived. In this state of matters, when the minds of the people were agitated with civil broils, Farel. Calvin, and Couraut, openly declared that they cou not conscientiously administer the Lord's Supper. This so enraged the chief men of the city, who were themselves opposed to Calvin and his colleagues, that these faithful servants of Christ were ordered to leave the city within two days. When Calvin was informed t the decree which had passed, he calmly said, “Certainly had I been in the service of men, this would have been a bad reward; but it is well that I have served Hi who never fails to repay his servants whatever he Las once promised." The banishment of these three devoted men produced a great sensation in the Reformed Churches throughout Switzerland and Germany. Various attempts were made to prevail upon the governors and people f Geneva to recal them; but in vain. They remain. firm to their purpose. Calvin accordingly went tirs to Basle, then to Strasburg, where, with the sanctio of the senate, he was appointed professor of divinity, with a liberal stipend. The ability with which filled the chair to which he had been chosen, soon ras his fame; and such was his influence over even the civi authorities of the place, that he succeeded in planting & French Church, and introduced such discipline as be aproved. Nor did he forget his poor persecuted dock at Geneva, but by his letters encouraged and comforted them under all their trials, predicting that brighter days yet awaited them. means of awakening attention to the subject. While at Strasburg, Calvin published his "Christian | peculiar notice, and was, under God, one of the great Institutions" in a more enlarged form, his "Commentary on the Epistle to the Romans," and a valuable treatise on the Lord's Supper. At this period also the Reformer married, by the advice of Bucer, Idolette de Bure, the widow of a leader among the Anabaptists. In 1541 Calvin was appointed by the ministers of Strasburg to represent them in the conferences which Charles V. ordered to be held, first at Worms, then at Ratisbon, for the purpose of attempting a reconciliation between the Protestants and Roman Catholics. His appearances on both these occasions gave great satisfaction, and Melancthon in particular was so highly delighted, that he often honoured him with the name of "the divine." The time was now come when the Lord was pleased to revive his own work in Geneva. Of the four chief persecutors of God's servants, two of them were dead, and the other two banished, and a desire was universally manifested that Farel and Calvin should be recalled. The former, who had taken up his residence at Neufchatel, refused their request. A deputation was accordingly sent to Strasburg that they might prevail upon the citizens to part with Calvin. To this they were very reluctant, and though the Reformer still loved the people of Geneva, he declined to quit a place where the Lord had so strikingly blessed his labours. At length, however, he was constrained to yield, and on the 13th of September 1541, he returned to Geneva, heartily welcomed both by the senate and the people. The understanding at Strasburg was, that his removal from them was merely temporary, but the people of Geneva did not rest until he was established permanently among them. As the only condition, however, on which he would consent to remain, he stipulated that the Presbyterian plan of Church government should become the adopted system of the Genevan Churches. A decree was accordingly passed by the senate to that effect. Being now settled in the former scene of his labours, be exerted himself more vigorously than ever in his varied and important duties. In every fortnight he preached one whole week; thrice every week he delivered lectures; on the Thursdays he presided in the meetings of the presbytery; on the Fridays he expounded the Holy Scriptures to the congregation. Besides these employments he wrote many learned commentaries upon the sacred books, produced controversial writings of various kinds, and carried on an extensive correspondence. These, however, were merely his public avocations. His society was so much courted by enlightened men, that visitors from every part of Europe came to Geneva to ask his advice in religious matters. And such was the versatility of his powerful mind, that in the midst of his weightiest and most important studies, he was accessible to all who sought his counsel or assistance. And in seasons of peculiar trial to the Reformed Churches, the kindness of this great and good man was remarkably shewn. In consequence of persecution, great numbers driven from Italy and France resorted to Geneva, where they obtained an asylum, and in the devoted Calvin they found a friend. The attention which Calvin paid to his own flock was incessant. He visited, warned, exhorted them; and when the city was beset with the plague and famine, he stood forward regardless of his own life, anxious to promote the spiritual and temporal welfare of the poor distressed people. Wherever his services were required he was ready at his post. But it was more peculiarly in seasons when the cause of religion was in peril, that the energies of Calvin were put forth. Whether in opposition to the Roman Catholics, the Anabaptists, or the Libertines, he wielded his pen manfully in defence of the truth. The work which he published on the necessity of reforming the Church, and which appeared at the time the diet was assembled at Spiers, attracted | The fidelity of Calvin in discharging his pastoral duties exposed him to much obloquy and opposition from the immoral portion of the population of Geneva. He remained resolute and unmoved however, boldly declaring the word of truth, and reproving with all earnestness the vices which prevailed in the city. Nor was this faithfulness in God's work unattended with its reward. The Church of Geneva wonderfully increased in numbers, and the estimation in which the Reformer was held, rose higher still, from the attention which he shewed to the suffering Protestants who flocked thither from all quarters. About this period, though for a season he enjoyed a cessation from public disputes and contentions, he suffered a severe stroke in the death of his wife, who appears to have been much esteemed for her piety and Christian prudence. Her last words were peculiarly refreshing, "O glorious resurrection! God of Abraham and of all our fathers! not one of the faithful who have hoped in thee, for so many ages, has been disappointed: I will also hope.' The Genevan Church now assumed in all its extent the Presbyterian polity; and in addition to public preaching the consistory resolved that every minister should visit every family from house to house, expounding the Scriptures, and catechising the inmates, with the view of ascertaining the extent of their knowledge of divine truth. All festivals were abolished, and no other day was permitted to be kept holy except the Sabbath. These arrangements were not made, however, without violent opposition, so violent as to have broken the spirit and discouraged the efforts of any other man than John Calvin. He bore all with Christian resignation and in. vincible patience. In the midst of all opposition he remained firm in the maintenance of those doctrines which he believed to be consistent with the Word of God, and calmly but courageously obviated the objections which were offered against them. The language which be employed in speaking of the enemies of the truth was, we admit, in some cases strong, but were we in possession of all the circumstances, our opinion, in this respect, might be considerably modified. The charge has been made against our Reformer that he was too harsh in his treatment of heretics, and more particularly that he was accessory to the burning of Servetus. The punishment, however, of this arch-heretic, it ought never to be forgotten, was the decree of the senate, not of the Church; and though Calvin and his colleagues might not consider themselves justified in interfering with what they regarded as the rightful prerogative of the magistrate, we ought to be cautious in blaming where we are not sufficiently acquainted with the state of the case. In the condition of foreign Churches, Calvin took a particular interest. By his correspondence he animated and encouraged the persecuted Protestants in Poland, France, and England; and the refugees from these countries, who came to Geneva, he treated with all kindness and Christian regard. About this time he was attacked with a severe illness when preaching, and obliged to leave the pulpit. Ru mours immediately spread that the Reformer was dead, and the Roman Catholics rejoiced at the intelligence so greatly, that a day of public thanksgiving was appointed at Noyon, his native place. The intelligence, however, was false, for Calvin speedily recovered his wonted health and activity. Soon after he had regained his strength, he published his admirable commentaries on the Psalms. For some months his mind was much occupied with the gloomy state of affairs in France. A persecution had broken out with great atrocity and violence at Paris, and the blood of many Protestants was ruthlessly shed. At the instigation of Calvin the German states interfered, and by their friendly intercessions put an end to the calamities of the Church. In little more than a year from his former illness, Cal- | health might be injured by the exertion, repaired in vin was seized with a quartan ague, which, continuing for procession from the senate-room to the house of Calvin. eight months, reduced him to a state of debility, from The address which he delivered to the civil authorities which he never afterwards completely recovered. By on that occasion was peculiarly solemn and affecting. the advice of his physicians, and at the urgent request The important admonitions with which it closes are of his friends, he was prevailed upon to refrain from well worthy of attention. preaching in public, and delivering his theological lectures. He still, however, continued to devote his days and nights to the dictating and writing of letters to various parts of Europe, and he very frequently exclaimed amid his constant employment, "How unpleasant to me is an idle life!" Nor did he cease to take an interest in public matters. It was by his advice and encouragement, indeed, that amid all the troubles to which the republic of Geneva was at this time exposed, the inhabitants established an extensive seminary or college for the instruction of youth. As soon as his health would permit, he resumed, though in great weakness, his labours, both in the pulpit and the theological chair. His strength, however, gradually diminished, and on the 6th of February 1564, he delivered his last sermon with difficulty, in consequence of an oppression on his chest. From that day he taught no more in public, unless when he was carried occasionally to the Church, and addressed his people in a few words. The disease under which he laboured in his last illness was very severe and complicated, but in him "patience had her perfect work." "If you would preserve this republic in security, see to it with unremitting care, that the sacred seat of authority, in which God hath placed you, be not defiled with the pollution of sin; for he is the only sovereign God, King of kings, and Lord of all lords, who will honour those that honour him; but, on the other hand, will cast down, and cover with disgrace, those by whom he is despised. Worship him, therefore, according to his precepts, and let your minds be more and more intensely directed to the obeying of his will, for we are always at a very great distance from the performance of our duty. I know the temper and manner of you all, and am aware of your needing exhortation. There is none, even of those who excel, without many imperfections; and let each in this case examine himself with care, and ask of the Lord the supply of his known deficiencies. "We see what vices reign in the greatest number of the assemblies convened in the world. Some, cold and indifferent to the public interest, pursue with eagerness their own private emoluments; others, are only intent upon the gratification of their own passions; some make a bad use of the distinguished talents bestowed upon them by God; while others are vain-glorious, and con fidently demand that the rest of their fellow-counsellors should sanction their opinions. selves with modesty, and to avoid all presumption. Let there be no interruption of one another in the performance of your duties. Shun animosities, and all that acrimony which has diverted so many from a proper line of conduct in the discharge of their office. You will avoid these evils, if each of you confines himself within his proper sphere, and all perform with fidelity the part intrusted to them by the State. In civil trials I beseech you to avoid all favour, or enmity; use no crooked arts to pervert justice; let none, by any plausible address of his own, prevent the laws from having their due effect; nor depart from equity and goodness. If the evil passions excite temptation in any one, let him resist them with firmness, and look to him by whom he has been placed on the seat of judgment, and ask the same God for the guidance of his Holy Spirit. In giving an account of the dying scene of this truly useful and eminent servant of God, we cannot do better than quote the language of one of his most devoted and constant friends, Beza: "On the 10th of March, we, his brother ministers, on paying our visit together "I admonish the aged not to envy such young per as usual, found him dressed, and sitting at the little sons as they find to be endowed by God with partiestable where he was accustomed to write or study. Onlar gifts; and I warn younger persons to conduct themseeing us, he sat silent, resting his forehead on his hand for some length of time, as he frequently did when engaged in study and meditation; and then, with a voice occasionally interrupted, but a kind and cheerful countenance, he said, I return you, dearest brethren, my most hearty thanks for all your solicitude on my account, and hope in a fortnight I shall be present, for the last time, at your consistory,' (which was established for discipline of morals,) for I think that the Lord will then manifest his pleasure with respect to me, and take me to himself.' He did attend the consistory on the 24th of March, as usual, and when the business was finished in a peaceable manner, he observed, that he felt some further continuance was granted him by the Lord. He then took up a French New Testament, read to us himself some of the marginal annotations, and requested the opinion of his brethren, since he had undertaken to correct them. He was worse on the following day, having been fatigued with the labours of the preceding; but on the 27th, he was carried to the door of the senate-house, and being supported by two of his attendants, walked into the hall, and after proposing a new rector of the school to the senate, he uncovered his head, and returned them thanks for the favours already conferred upon him, and particularly for their attentions in his last illness. For,' he said, 'I think I have entered this house for the last time.' Having uttered these words with difficulty, and a faltering voice, he took his last farewell of the senate, overwhelmed with sorrow, and bathed in tears. On the 2d of April, which was Easter-day, although suffering from great debility, he was carried to Church in a chair, was present with the whole congregation, received the Lord's Supper from my hand, and joined in singing the hymn, with a trembling voice, but with manifest expressions of joy shining forth from his dying countenance.' A few days after he sent to inform the syndies and senators that he wished to meet them once more, and he intended, therefore, next day, to be carried to the The senators, however, afraid that his senate-room. "Finally, I beseech you to pardon all my infirmities, which I acknowledge and confess before God, and his angels, and in your presence also, my honourable lords.” Having finished his discourse, he offered up a prayer in behalf of the senators, gave his right hand to each of them separately, and bade them adieu. The dying man next sent for the ministers of Geneva, and having exhorted them, in a very touching manner, to zeal and perseverance in the good work of the Lord, he con mended them to God individually. They parted from him in tears, lamenting the loss of one by whose counse and prayers and instructions they had so much profited. The closing scene is thus described by Beza:---"Calvin spent the remainder of his days, until death, in almost constant prayer. His voice, indeed, was terrupted by the difficulty of respiration; but his eyes, which retained their brilliancy to the last, uplifted to heaven, and his serene countenance, were certain proc of the fervour of his devotion, and of his trust and con fidence in God. He often in his prayers repeated the words of David, 'Lord, I opened not my mouth, be cause thou didst it;' and at times those of Hezekiah, 'I did mourn like a dove.' Once also I heard him say, Thou, Lord, bruisest me, but I am abundantly satis |