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prayer could plainly be perceived in them.

In paroxysms of pain he frequently repeated with deep sighs the words of David: "Lord, I opened not my mouth, for thou didst it" and from time to time the words of Isaiah: "I did mourn as a dove." He was also often heard to say: "O Lord, thou smitest me, but I am abundantly satisfied, for it is thy hand."

His house was so thronged night and day by those who came from affectionate regard to see him, that the door would have remained constantly open, if all had been admitted. But as he could not converse, he desired that every one should be requested to pray for him, rather than afflict themselves by witnessing his suffering. His friend Beza says, that he often signified to him, who at least had sufficient proof that his presence was always acceptable, that he must not allow attentions to himself to take him from the duties which he owed to the cause of religion. Indeed Calvin was always so scrupulous in regard to encroaching upon the time belonging to the church, that he was not willing to trouble his friends at all, although nothing would have given them greater joy than to serve him.1

He continued in much the same condition, "comforting himself and his friends" until the nineteenth of May, two days before the regular time for the administering of the Lord's Supper, and the day on which the ministers were accustomed to assemble for the "Censura morum" and partake of a friendly meal together. Calvin acceded to the proposal that the festival should be held at his house on that day, and when the others had assembled, summoning all his strength he was borne from his bed to the nearest chamber. I come to you my brethren," he said, "for the last time. I shall no more sit at table with you." This, says Beza, was a sad beginning of the supper for us; but he offered the prayer, ate a little and conversed as cheerfully as was proper for the occasion. Before the supper was ended, he requested to be carried back to his bed, and with a cheerful face he said to the company: This wall will not prevent me though absent in body from being present with you in spirit." From this time he did not leave his bed. His body, with the exception of his face which retained a degree of freshness, was so emaciated that there seemed to be only the spirit remaining. But the energy and clearness of his mind did not appear to be affected by disease or age. His physical nature seemed rather to be wasted by the

1 Beza, who is almost the only authority in respect to the last days of Calvin.

1845.]

Calvin's Death and Burial.

755

constant, intense activity of his mind. The grosser elements in his constitution, which indeed were always subordinate, were burned out by the fire within, that continually grew brighter.

On the day of his death, May 27th, Calvin seemed stronger, and spoke with less difficulty. But it was the last effort of expiring nature. About eight o'clock in the evening there appeared suddenly the certain indications of speedy death. When his friends, summoned by the servant came in, they found him perfectly tranquil without even a convulsion of the hands or feet or more difficult respiration than was usual. His reason and judgment even his voice remained, until his last breath. His face was so little changed that he seemed rather like one asleep than dead. "Thus," says Beza "on this day, with the descending sun, this most brilliant light disappeared from among us. During that night and the following day the sorrow was great in the whole city. For the whole State wept for a prophet of the Lord, the church grieved at the departure of their most faithful pastor, the Academy mourned the loss of a valued teacher and all lamented that a father, who under God was a true counsellor, had been removed from among them. Many of the citizens desired to see him after death, and could not easily be torn away from his lifeless body. Some persons who had come from a distance for the sake of seeing him and hearing him speak, among whom was a distinguished man, the ambassador of the queen of England in France, were anxious at least to behold his face in death. At first free ingress was given to all; but since this appeared too much like mere curiosity, and as it might give occasion for calumny among the enemy, [as if too great honor was paid to a man,] his friends thought it best on the next morning, it being the Sabbath, to enclose his body, wrapped in a pall according to custom, in a wooden coffin. About two o'clock in the afternoon, he was carried out, without any unusual ceremony, followed by the syndics, senators, pastors and professors in the Academy, with almost all the citizens, weeping as they went, and deposited in the common burying ground called the "level court." According to his request no monument was erected to his memory. A plain stone without inscription was laid over the earth that covered his remains.1

1 Beza composed upon the occasion the following epitaph :

Romae ruentis terror ille maximus,

Quem mortuum lugent boni horrescunt mali.

The place where Calvin was laid is now faded from the memory of man, whilst a monument stands in Geneva to point out the last resting place of Rousseau. But at the great day when the elements shall melt with fervent heat, Calvin will be found to have a monument more durable than brass and choicer than fine gold. His trophies shall be brought from the four quarters of the earth, and shall remain forever with him in glory. But he is not forgotten even now. His works are known and read of all men. His spirit is abroad in the earth and prejudice and error flee before it. His example is mighty and will prevail.-At the time of his death, Calvin had been in Geneva nearly twenty-three years after his abode at Strasburg and was not quite fifty-five years old. But if length of days is computed by the amount accomplished, he "was gathered to his people" in the good old age of former generations.

Ipsa à quo potuit virtutem discere virtus,
Cur adeo exiguo ignotoque in cespite clausus
Calvinus lateat, rogas?

Calvinum assidue comitata modestia vivum
Hoc tumulo manibus condidit ipsa suis.
O te beatum cespitem tanto hospite!

O cui invidere cuncta possint marmora !

A coin was a few years ago appropriated to his memory in Geneva. On one side is a head of Calvin, according to the picture in the Gen. Library, with the inscription: Johannes Calvinus natus Novioduni, 1509. Mortuus Genevae, 1564. On the other side, Calvin's pulpit is represented with the phrase: Il teint ferme comme s'il eust veu celuy qui est invisibile, Heb. 11: 27. Genev. Jubel. Ann. 1835. Around it are the words: Corpore fractus; Animo potens; Fide victor; Ecclesiae Reformator-Genevae-Pastor et Tu

tamen.

1845.] The Papacy and the Empire in the Middle Ages.

757

ARTICLE VIII.

THE CONTEST FOR SUPREMACY BETWEEN THE PAPACY AND THE EMPIRE IN THE MIDDLE AGES.1

By B. Sears, D. D., President of Newton Theological Institution.

PROTESTANT Christians are beginning to perceive that there are in the Papacy, elements of moral power which deserve to be more carefully studied. The theological errors of the papal church were profoundly investigated and elaborately refuted

This Article is founded on an oration delivered before the Phi Beta Kappa Society of Brown University in 1844. Not only has it undergone considerable alteration in its form, but the subject has been investigated anew, and several points of inquiry prosecuted under the advantage of new helps. The authorities chiefly consulted in the preparation of the Article are the following: viz. 1. Luden's Geschichte des teutschen Volkes, in fourteen volumes, giving the history of the Germans from the earliest times to the close of the middle ages. To the preparation of this work the author devoted the best part of his life, and it is that on which his fame as a historian rests. It displays great ability and industry. The patriotic sentiments of the author give it a character of glowing enthusiasm and fervid eloquence, and his intellectual habits and tastes have fed him to indulge largely in ratiocination upon the materials which his learning and industry had collected. To some, these features will appear as a recommendation, to others as blemishes of the work.

2. Leo's Geschichte von Italien, in 5 vols., one of the best productions of this acute and genial historian.

3. Planck's Geschichte der christlich-kirchlichen Gesellschafts-verfassung, in 5 vols., a work which gives evidence of extensive reading and reflection, and which has been much used in the preparation of this Article. Still we have not unfrequently found it wanting in that peculiar sifting and adjustment of conflicting testimony and that profound appreciation of characters and events which mark Neander's Church History.

4. Bower's History of the Popes, notwithstanding its deficiency in method and in comprehensive historical surveys, a rich collection of well authenticated facts drawn from works accessible to but few.

5. Eichhorn's Deutsche Staats- und Rechtsgeschichte, in 4 vols., an invaluable aid to one who would understand the legal relations of the Empire to the church and the Roman see. Indeed, no work casts more light on the subject of which this book treats.

6. Neander, Gieseler, Guerike, Hase, Hencke, Schröckh, etc. of the ecclesiastical historians.

7. Wessenberg's Die grossen Kirchenversammlungen des 15ten und 16ten Jahrhunderts, in 4 vols., the work of a very able, learned and candid living Catholic writer, of strongly Gallican principles, and therefore at war with the

by the writers of the sixteenth and seventeenth centuries. The ethical principles inherent in the system, principles not only necessary to its aims practically, but growing out of it logically, are yet to be more perfectly analyzed. Reuchlin, in Pascal's Leben, has given some valuable hints on this subject. He has made it quite apparent that Jesuitism, as it is set forth by the early ethical writers of that order, is not, as many have supposed, a new scion, engrafted upon the old stock of Romanism, but a natural off-shoot, putting forth from its very root. Jesuitism was but the residuum of moral principles which was left in the Catholic church, when the Protestant elements were withdrawn. Herein lies the chief ground of the failure of the Jansenists in their controversy with the Jesuits. They were not in the old church where there had, for centuries, been a very respectable reforming and protesting party, but in the new church where that party no longer existed. They consequently found no sympathy; but, on the contrary, were accused, not without reason, of having Protestant tendencies. The spirit of Jesuitism has been the ruling spirit of the Catholic church from the time of the council of Trent to the present day. Hence, when it has been put down by political power, it has acted like a scrofulous humor when scattered from the point where it had been concentrated, retiring within and gatherultramontane party. The first volume contains an admirable outline of the rise of the Papacy.

8. Stenzel's Geschichte Deutschlands unter den Fränkischen Kaisern, in 2 vols., the most critical and elaborate history of the period, a model of special documentary history.

9. Jaffe's Geschichte des Deutschen Reiches unter Lothar dem Sachsen, a Berlin prize essay, 1843, remarkable for the completeness with which all the known records of the period, whether printed or in manuscript, have been investigated.

10. Von Raumer's Geschichte der Hohenstaufen und ihrer Zeit. 2d ed. in 6 vols. The three last mentioned works form an unbroken series in the history of the Empire. The History of the Hohenstaufens has, deservedly, higher authority than any of the author's later historical productions. The haste with which he has written since he acquired a public name, has injured his reputation.

11. Hurter's Geschichte Papst Innocenz des Dritten und siener Zeitgenossen, in 4 vols., the result of immense industry and labor, and presenting a mag nificent panorama of the papal hierarchy at the height of its power. The author's interest in his theme, and imagined candor carried him beyond reasonable bounds. After laboring upon his work twenty years, as a Protestant, and enjoying for ten years longer a high reputation from it, as a learned biographer, not to say eulogist of the great papal monarch, he himself went over, in 1844, to the Catholic church.

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