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no attempt was made to undress him, and he spent the night in his chair, communing peacefully with his God in his moments of wakeful consciousness. Among the ejaculations repeated to him he showed most pleasure in the "Deus, in adjutorium meum intende," and whenever he heard it, would answer, "Domine, ad adjuvandum me festina." A Retreat was at this time being held in the Home, and the priest who conducted it, an old friend of Vincent's, obtained permission to take leave of him. He sought his blessing on all the Associates of his weekly Conferences, and his intercession to obtain them grace, so that the fire of holy zeal which his words and example had kindled and fostered might not die out after his departure. Vincent softly answered :—" Qui coepit opus bonum, ipse perficiet." These were his last words, and they embodied the principle of his whole life; an entire forgetfulness of self, and an ascription of all honour and all glory to his Almighty Father.

A few minutes later, at half-past four o'clock on Monday morning, the 27th of September, 1660—"the very hour at which, for forty years, he had been accustomed, every day of his life, to invoke the Presence of God in prayer,"— Vincent passed away—still sitting in his chair, in his usual dress, without sigh or struggle—as a child falls asleep. It is profitable to contrast this beautiful picture with that of the old sea-king, who, when he felt the hand of death upon him, caused himself to be clothed in his armour, and placed on his throne, sword in hand, to meet the dread Destroyer, —defiant to the last, because ignorant that, to the saints of God, and to all penitent trustful souls, the dark Angel comes with healing on his wings, and throws wide the gates of the Everlasting City! Who would not wish to live and die like Vincent de Paul?

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"A bright and brief trail of light."

Miss Yonge.

"Oh, what a lively life, what heavenly power, What spreading virtue, what a sparkling fire!"

Sir John Davies.

[Authorities:—"Journals and Letters of the Rev. Henry Martyn," edit, by the Rev. S. Wilberforce (afterwards Bishop of Oxford and Winchester), ed. 1837; and "Memoir of the Rev. Henry Martyn, B.D.," (by the Rev. John Sargent), edit. 1829. A sketch of Martyn's life and labours at Dinapur and Cawnpur occurs in Mrs. Sherwood's Works. See also Miss Yonge's '' Pioneers and Founders;" and Holme Lee's (Miss Harriet Parr's) "His Title of Honour."]



HENRY Martyn was born at Truro, in Cornwall, on the 18th of February, 1781. In his eighth year he was sent to the grammar school of his native town, where his lively affectionate temper made him a favourite with his companions, and his docility and diligence with his instructors. Even at this early period, however, he seems to have suffered from an inherited weakness of constitution, which rendered him averse, we are told, to the pastimes and exercises of boyhood. From the Grammar School of Truro he removed, in 1797, to S. John's College, Cambridge. There it was that he first gave indications of the real extent of his intellectual powers; and there, too, his thoughts were first determined towards the things of God by the influence of a devout friend, which was confirmed and strengthened by his intercourse with his sister, a woman of gentle spirit and earnest piety. The sudden death of his father helped to fix his inclinations, and he began to study his Bible with a new interest, as a book which not less closely concerned him in the next world than in this. "I attended more diligently," he says, "to the words of our Saviour, and devoured them with delight: where the offers of mercy and forgiveness were made so freely, I supplicated to be made partaker of the covenant of grace with eagerness and hope; and thanks be to the ever-blessed Trinity, for not leaving me without com


fort." He was a constant attendant on the ministry of the Rev. Charles Simeon, one of the chief leaders of that Evangelical Renascence in the Church which preceded and paved the way for the great Oxford Revival; and in his later life he was always ready to acknowledge the benefit he derived from his pastoral guidance.

His university career was singularly brilliant. When he entered at S. John's, he was ignorant of the very elements of mathematics; yet, such was the force of his intellect and such the strenuousness of his endeavour, that, in four years' time, and before he was twenty, he won the great and coveted distinction of the Senior Wranglership. Great was his astonishment, however, that the honour when gained brought him so little satisfaction. He felt a yearning in his heart which no external successes could gratify, and soon discovered that the repose he craved could be found only in communion with his heavenly Father. His design had been to enter the legal profession; but his newly-awakened distaste for worldly concerns induced him to listen to Mr. Simeon when he discoursed on the high excellence and glorious opportunities of the Christian ministry; and he resolved on dedicating himself to it. He was led to choose the most arduous but the noblest branch of this vocation by hearing Mr. Simeon comment on the services of Dr. Carey in India; soon after which he met with the Life of David Brainerd, the Apostle (as he has been called) of the North American Indians; and, warmed by his example, he decided, not without solemn consideration and frequent prayer, to become a Missionary. Accordingly, he offered himself to the "Society for Missions to Africa and the East" (now known as the Church Missionary Society), which, in 1800, had been established by some members of the Church who were disinclined to co-operate with the older "Society for the Propagation of the Gospel." Thereafter he held himself prepared, "with a child-like simplicity of spirit and an unshaken constancy of soul," to go whenever he was called, and wherever he was directed.

But he was only twenty-one, and too young to take Holy Orders. He had therefore to learn the lesson of patience; and for the next two years he acted as a tutor at Cambridge, while applying himself laboriously to the study of theology.

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