learning, and wisdom, which has fallen to the lot of scarcely any among his fellow-labourers. On Sunday, the day after his death, about eight o'clock in the morning, his body was covered and enclosed in a wooden coffin; and at two o'clock in the afternoon he was conveyed, without any pomp, to the common burying place, called Plein Palais. The ministers, professors, and almost all the inhabitants of the town, attended at the funeral ceremony with expressions of the deepest grief. No inscription was put upon his tomb, because he had expressly forbidden it; but the following elegant epigram was written by his friend Beza. Shall honour'd Calvin to the dust return, From whom e'en Virtue's self might virtue learn; So small a tomb, where not his name is seen? Walk'd while he liv'd, here laid him when he died. Calvin was fifty-four years old when he died, half of which time he spent in the labours of the ministry. He was of the middle size, a pale face, brown complexion, and brilliant eyes, which announced the penetration and vivacity of his mind. Neat and modest in his habits, as well as moderate in his eating, he had no less horrour of luxury than of impurity. He ate, indeed, so little, that during several years he partook of only one meal a day, on account of the weakness of his stomach. He slept but little. Being of a bilious habit, he was easily excited to choler, a susceptibility considerably increased by a studious and laborious life. Though Calvin was sufficiently attached to his own opinions, he respected those of others; and though fixed in his sentiments, he knew how to es teem and commend those who did not hold, and even those who condemned them. It is well known that he was thoroughly decided on the doctrine of predestination; he, however, translated into French, the Sum of Theology, by Melancthon, who was considerably more reserved on this subject than Calvin. In a preface which Calvin wrote to that work, he described with energy the disputes so ill managed on those subjects; saying, that " they were perplexed and confused, and produced no fruit of profitable instruction." When it is recollected that the writings of Calvin fill twenty folio volumes; that he maintained a constant and extensive correspondence on the subject of the Reformation, and the state of the Protestant churches; and that he was continually employed in preaching-in giving theological lectures and in assisting at all the deliberations of the Consistory; it might be supposed, as has been observed, that his "soul of fire" must have been supported by "a frame of adamant." Had he anticipated eternal life, as the wages of laborious piety, he could not have exemplified a more blameless life; but he looked for it, as "the gift of God through Jesus Christ our Lord." CALVIN'S SERMONS. SERMON I. I TIMOTHY, Chap. iii. verse 16. 16 And without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. We noticed in the morning how St. Paul exhorted Timothy to behave himself in his office; showing him to what honour God had advanced him, in that he had placed him to govern his house. He showed him also that the office itself was honourable; because the church upholdeth the truth of God in this world, and that there is nothing more precious, or more to be sought after, than to know God, and to worship and serve him, and be certain of his truth, that we might thereby obtain salvation. All this is kept safe for us: and thus, so great a treasure is committed to our care by means of the church; according to the words of St. Paul. This truth is well worthy to be more highly esteemed than it is. What a hidden thing is this, and how wonderful a matter; that God was manifest in the flesh, and became man! does it not so far surpass our understanding, that when we are told of it, we are astonished? Yet notwithstanding, we have a full and sufficient proof, that Jesus Christ being made man, and subject to death, is likewise the true God, who made the world, and liveth forever. Of this, his heavenly power beareth us witness. Again, we have other proofs: to wit, he was preached unto the Gen tiles; who before were banished from the kingdom of God and that faith hath had its course throughout the whole world, which at that time was shut up among the Jews; and likewise Christ Jesus was lifted up on high, and entered into glory, and sitteth on the right hand of God the Father. If men despise these things, their unthankfulness shall be condemned: for the very angels have hereby come to the knowledge of that which before they knew not of. For it pleased God to hide the means of our redemption from them, to the end that his goodness might be so much the more wonderful to all creatures thus we see St. Paul's meaning. He calleth the church of God, the keeper of his truth: he likewise showeth that this truth is such a treasure, as ought to be highly esteemed by us. And why so? let us mark the contents of the gospel; God abased himself in such a manner, that he took upon himself our flesh; so that we have become his brethren. Who is the Lord of glory, that he should so far humble himself, as to be joined to us, and take upon him the form of a servant, even to suffer the curse that was due to us? St. Paul comprehendeth all things whatsoever that Jesus Christ received in his person; to wit, that he was subject to all our infirmities, sin only excepted. It is true that there is no blemish in him, but all pureness and perfection. Yet so it is, that he became. weak as we are, that he might have compassion and help our feebleness; as it is set forth in the epistle to the Hebrews, chap. iv. 15. He that had no sin suffered the punishment due to us; and was, as it were, accursed of God the Father, when he offered himself a sacrifice; that through his means we might be blessed; and that his grace which was hidden from us, might be poured upon us. When we consider these things, have we not occasion to be astonished? Do we consider what a being God is? We can in no wise reach unto his majesty, which containeth all things in itself; which even the angels worship. What is there in us? If we cast our eyes upon God, and then enter into a comparison, alas! shall we come near this highness which surmounteth the heavens? Nay, rather can we have any acquaintance with it? For there is nothing but rottenness in us; nothing but sin and death. Then let the living God, the well-spring of life, the everlasting glory, and the infinite power, come; and not only approach to us and our miseries, our wretchedness, our frailty, and to this bottomless pit of all iniquity that is in men; let not only the majesty of God come near this, but be joined to it, and made one with it, in the person of our Lord Jesus Christ! What is Jesus Christ? God and man! But how God and man? what difference is there between God and man? We know that there is nothing at all in our nature but wretchedness and misery; nothing but a bottomless pit of stench and infection; and yet in the person of our Lord Jesus Christ, we see the glory of God who is worshipped by angels, and likewise the weakness of man; and that he is God and man. Is not this a secret and hidden thing, worthy to be set out with words, and likewise enough to ravish our hearts! The very angels could never have thought upon it, as here observed by St. Paul. Seeing it pleased the Holy Ghost to set forth the goodness of God, and show us for how precious a jewel we ought to esteem it, let us beware on our part that we be not unthankful, and have our minds so shut up, that we will not taste of it, if we cannot thoroughly and perfectly understand it. It is enough for us to have some little knowledge of this subject; each one ought to be content with what light is given him, considering the weakness of |