it was the means of converting the monk Corneille, who had been appointed to refute it.

3. The Traité de la Vérité de la religion Chrétienne, appeared in 1581. It is an admirable defence of religion, natural and revealed, "against atheists, Epicureans, Pagans, Mahometans, and other infidels." The work is one of his best, and displays vast erudition. Yet occasionally the author indulges in reasonings more fanciful than solid, as when he attempts to prove the doctrine of the Trinity by arguments drawn from natural reason, and to establish the fall of man by natural religion.

4. De l'Institution, Usage, et Doctrine du sainct Sacrement de l'Eucharistie en l'Eglise ancienne, comment, quand, et par quels degrez la Messe c'est introduite en sa place, en IV livres, was published in 1598.

5. Le Mystère d'Iniquité, i. e. L'Histoire de la Papauté; par quels progrez elle est montée à ce comble, et quelles oppositions les gens de bien ont faict de temps en temps. Où aussi sont defendus les droicts des Empereurs, Rois, et Princes chrestiens, contre les assertions des cardinaux Bellarmin et Baronius, is a goodly folio, and was first published at Saumur in 1611. The titles of the last two works, which we give in full, sufficiently explain their aim and character. The one on the Eucharist appeared just after the apostasy of Henry IV., the History of the Papacy appeared just after the death of Henry. Each of these works created a great sensation in France, and both of them were quickly translated into most of the languages of Europe. Together they form a vast storehouse of learning and logic, to which many a later writer on the Popish controversy has been glad to repair, that without the trouble of personal research, he might load himself with historic facts and patristic testimonies.

Besides these masterly contributions to polemic literature, he wrote a considerable number of volumes of a purely devotional cast. His political works were also numerous, and, as we have seen, were eminently serviceable to the cause of Henry IV. In 1571 he is said to have composed a work on Law Ripuary, Salique, and Canon, which was lost in the confusion caused by the Bartholomew massacre. His wife says

in her Memoirs of him, that he wrote a treatise on the Legitimate Power of Princes, and hence some have inferred, that De Mornay was the author of the anonymous volume Vindicia contra Tyrannos. Other anonymous volumes, which made considerable noise at the time of their appearance, are attributed to his prolific pen, particularly one on The Rule of Faith, and another on Councils. When we consider the long list of his acknowledged works, which would fill more than twenty quartos, and the vast reading which many of them evince, one would suppose that their author must have lived the life of a lonely and laborious scholar. Yet we know that he was one of the busiest of men in the camp and the cabinet, one of the chief actors in church and state during that stirring age.

Of the closing scene of his earthly career we have an exquisite memoir from the pen of Jean Daillé, who witnessed it. He had studied at Saumur, and for some years after his licensure he resided in the family of De Mornay as a sort of domestic chaplain, and as tutor of his young grandchildren. Not long before De Mornay's decease, Louis XIII. had taken the reins of state into his own hand, and gave signs of his purpose to imitate the policy which his unscrupulous minister and master, Cardinal Richelieu, afterwards carried out, viz. of wresting from the Hugonots, by force or fraud, all their "villes de sûreté," and thus rendering them dependent absolutely on the royal favour, and of breaking down the power of the great feudatories, Papist and Protestant, thus completely consolidating the monarchy. The gathering clouds excited extreme uneasiness in the minds of Hugonots of all classes, who, at the same time, felt that if any man could avert the tempest, it was De Mornay, the man to whom the young king, and his mother, and his father, owed so vast a debt of gratitude. They begged him to interpose on their behalf. Notwithstanding his bodily infirmities, he readily agreed to perform this last service for the cause to which his whole life had been devoted, and at once he began to prepare for his journey to Paris. But it was his Master's will that he should take another and grander journey -that to the "better country." His mission to Paris was arrested by what proved to be his last illness.

When, says Daillé, he found that the attack was more

serious than he had imagined, his first concern was to add a codicil to his will, and having thus arranged all his worldly affairs, he exclaimed, "Now I have nothing more to do but to die." During his sickness he gave so many express and clear testimonies to his faith and assurance, that we may say that in this brief space he confirmed by irrefragable evidences all that he had ever said or written concerning the truth of the Christian religion. We saw most distinctly, the gospel of the grace of God engraven by the Spirit on his heart; we saw him filled with content in circumstances which fill most men with terror. When the pastor of the congregation of which he was a member announced to him, somewhat bluntly, that his recovery was hopeless-"Is it so?" said he, "well, I am content." Not long afterwards he added, "I have a great account to render, I have received much and have profited little." The pastor rejoined, that during a long life he had happily and faithfully used his talents in the service of Christ and his church, De Mornay instantly exclaimed, "Say not I have done it—not I, but the grace of God in me." The pastor asked him, "Monsieur, do you attribute no merits to your works?" "Merits! merits!" replied De Mornay, "away with merits from me, and from every other man, be he who he may. No, I ask only for mercy, unmerited mercy." Then with a firm and grave voice he blessed his daughters and their husbands, praying them to maintain among themselves peace, "which," added he, "I bequeath to you." Then he pronounced his blessing upon their children present and absent, beseeching God to ratify it with his own holy benediction. The same was done to his nephew and niece, and to all his domestics. Lastly, and with deep solemnity, he gave a blessing to the pastor present, and to the church of Saumur, with which he was accustomed to worship, and in the spiritual welfare of which he had long taken the deepest interest. "During my life," said he, to the company in his chamber, "I have had no other aim but the glory of my God. Those who have known me, are well aware that if I had chosen other ends, it would have been easy for me to attain great riches and high honours. Pray to the Lord that he will dispose of me as he pleases. I am not disgusted with life, but I see before me one far better than the present.

I withdraw from life, but I do not fly from it." As his children and grandchildren, for the last time before he became insensible, gathered round his bed, he took the hands of each and pressed them to his lips and said, "I commend peace and fraternal love to you all, so that you may possess in peace the inheritance and the name I leave you." On the 11th of November, 1623, he calmly fell asleep.

Such was the peaceful end of the great and good Duplessis Mornay-one of the purest spirits and brightest ornaments of his times. "You will search in vain," says La Vassor, "history, ancient or modern, for a character superior to his. Equally at home in science and the affairs of the world, he defended religion, discussed the most thorny questions of theology, he sustained the Reformed churches by his prudence, he gave good counsel to ministers of state and to princes, and even kings listened to him with respect."

ART. III.—The Human Body as related to Sanctification.

THE relation of the human body to the moral and spiritual condition of its occupant, is very undefined to most minds, sometimes for want of thorough attention to the subject, and sometimes from the inherent difficulty of finding the principles which adjust and determine all questions pertaining to it. At the same time, it is a question of high interest, and, as the frequent references to it in Scripture prove, the due understanding of it is important, and the sober study of it profitable.

We think an examination of the various shades of doctrine, of knowledge, and of ignorance on this subject, which have place in Christendom, will disclose the three types of opinion which obtain in reference to nearly every point of speculative and practical divinity-we mean the ritualistic, the rationalistic, and, midway between these extremes, the evangelical. According to the former, religion consists preeminently in "bodily exercise" of some sort; either in public

corporeal rites and sensuous ceremonies, which, as outwardly performed, confer saving benefits by an opus operatum efficacy, or in volunteer private bodily austerities, penances, and mortifications. The rationalists, on the other hand, incline, in various degrees, proportioned to the intensity of their rationalism, to exclude the body, with its conditions and activities, from the sphere of morality and religion. According to them, holiness and corruption are wholly aside of it. They are as irrelative and impossible to it, as to blocks and stones, trees and flowers, fruits and birds. Some go the length of denying, ignoring, or explaining away the resurrection, without which our faith is vain, and Christianity a delusion.* This, however, is not common. But otherwise to estrange the body from all relation to religion, as being alike incapable of participating in the sin or sanctity of the person, is exceedingly common with those even who do not avow it. Less than this would be inconsistent on the part of that large class of theologians who deny to the intellect, the feelings, the desires, and affections,—everything but the mere faculty of volition,-all participation in the depravity resulting from the fall, and, of course, in the holiness imparted by the Holy Spirit in our recovery from it.

Like all extremes, however, the foregoing sometimes meet. Ritualism and rationalism sometimes embrace each other in the common heresy, that body and matter are essentially evil, and the cause of all sin; hence, that perfection can be attained only by the ascetic and self-torturing purification of the body, according to monkish ritualism, or by the final and eternal release of the soul from its imprisonment in the body. This is Christianity filtrated through Platonism. Moreover, some of the late transcendental forms of rationalism, which make Christ a mere manifestation of God to men, and the incarnation only the entrance of God, or of a new divine life-power, into humanity and history, maintain that this divine human life is enclosed in the church, and communicated or actualized to men through her ministry and ritual. Thus we have a ritualized rationalism and a rationalized ritualism; of both which counter-types of cultus and speculation the Mercersburg school

* 1 Cor. xv. 13-19.