opment in the Anglo-Saxon race. Of this position there are many practical proofs before our eyes, and many things to assure us of the strength, vigor, and perpetuity of the Anglo-Saxon empire. As for instance, the political hold which it has upon the world, the universality of its language, literature, political, social and moral ideas, the vast extent of its commerce, wealth, and its foreign possessions, the constancy of its intercourse with all the world and its own different members, aided by the noble auxiliaries of steam and electricity, agents which were developed by its own genius; the vitality of all its branches; the wonderful manner in which it absorbs and assimilates to itself, and inspires with its own spirit. other languages and other people, and finally the moral power which it exercises over all other nations and races. The Latin supremacy has crumbled into ruins under the weight of Anglo-Saxon vigor; the light of Latin civilization pales before the noon splendors of the Anglican, and the Romance races have sunk into utter exhaustion under the brightness of its glory.

And now in conclusion: we believe, that the climax of this last and mightiest of human dominions will be, not when it shall extend its political control over the earth, nor yet when its language shall be all but universal; but it will be when the sublime influence of its ideas and institutions shall have emancipated the present Latinized Germanic or Caucasian races themselves, as well as all other less noble races, from the tyranny of an imperfect civilization and a debased religion. The process by which freedom and enlightenment have been evolved has, until within the present century, been a slow, and always,-a painful one. Kindred races have raged against each other, and bled freely in fratricidal strife.

But at the present hour the civilized forces awakened by AngloSaxon energy, and directed, as we believe, by the Spirit of God, are moving with miraculous force and activity, and with unwonted effect. The fall of the Temporal Power of the Popes, the humiliation of France, and the exaltation of free Protestant Germany are but a foretaste of the millenial glories which shall crown the victory of Truth over Error, and make Christ, without a vice-gerent, supreme over all the earth!

ART. IV.-SACRIFICE IN THE COMMUNION OFFICE.

Ir is very difficult, nay almost impossible, to grasp the real meaning of the term "sacrifice." It is, and must from its very nature remain, more or less, in the "region of faith." The very origin of the rite is one of mystery: the first recorded instance of its observance is of painful interest, associated as it is with the first incident in that catastrophe which made the rite a necessity and we are left to learn its purpose and its object from its subsequent history. We catch significant glimpses of its scope, as we trace its observance in the "lone altar of the plain," in the Patriarchal ages, or in the more gorgeous ritual of the Temple Worship. We learn, in the case of "animal sacrifice," that the offerer symbolized his own death, as the "final consequence of sin ;" we may learn, too, that the faithful offerer through faith in its typical significance, received in "sacrificial benediction" the forgiveness of sin and the "renewal of life."

But we shall never understand the deep-toned significance of the "Law of sacrifice" in its relation to us, until we find it concrete in the Saviour: we must find it embodied in Him who offered the only "sacrifice for sin "-in the incidents of His life, when acting as the "Son of Man." He paid our death penalty and yet preserved our life. There is in this connection a deep significance in the epithet "Son of man:" we all know how the life of the family, "the race is renewed in the Son." In like manner, the life of humanity as such, the whole race is renewed in the Saviour. He as the "Son of Man," in the "body prepared for Him," acted in and for humanity when therefore He assumed our nature, entered into the conflict of evil, nay went down to the very realm of death, and yet rose triumphant in immortality, humanity as such was renewed in Him, i. e., received capacity for a like victory over sin and death.

And we repeat: we shall never understand the "Law of Sacrifice" as it is brought to bear upon us, the "sons of men," working out in and for us immortality, until we appreciate its energy and potency in the "Son of Man," not only as it relates to God, but as it touches and implicates us. The whole idea of this mys

terious relation must be found in the Saviour, the God-man; in Him and Him alone, must we find the objective idea of sacrifice as it embodied and worked out the "propitiation of God" and the "justification of man."

And what we ask, was the full potency of those great and mysterious occurrences in the life of the "Son of Man;" we mean His death and resurrection, which have wrought out in and for us the "justification of man" and the "propitiation of God?" What was their relation to God, and how far have these same acts touched and implicated us the sons of men? or in other words, wherein does the moral and spiritual capacity of us all differ from what it would have been had there been no incarnation, had the "Son of Man never been "delivered for our transgressions or risen again for our justification?" This is the question of the day, or rather of the age, and in its solution embraces not merely the welfare and prosperity of the Church, but through its instrumentality the exaltation of man to the right hand of God in Heaven, "whither the Saviour," in glorified humanity, "hath gone before him :" for the incarnation of the "Son of God" in its relation to us, is as much an incident in humanity, as was the fall in Adam. And we shall never appreciate the "continued intercession of the Saviour," for His mystical body, until we master in faith the mystery of the "body prepared for Him," not only as it related to God, but as it affected and modified our own moral and spiritual condition.

But we ask again, What do the death upon the Cross and Resurrection from the dead really imply, and what have these mysterious incidents in the life of the "Son of Man" accomplished in and for us, the "Sons of Men?" The answer is twofold. First, so far as these acts relate to God, they constitute a full, perfect and sufficient sacrifice for the sins of the whole world." And if we would have clear and well defined ideas of these acts of the Saviour as a "sacrifice for sin," i. e., a sacrifice propitiatory to God in our behalf, we must bear in mind what would have been our condition had the "Son of God" never become the "Son of Man "-had there been no death upon the Cross or resurrection from the deadthat we should have owed to God a "sin-offering," an offering that would expiate our sin and yet justify us before God, i. e., an of fering that should pay our death-penalty, and yet preserve our life. This, man could not accomplish: he might suffer death, nay

eternal death, but in this there would have been no justification of man and no propitiation of God: for "God desireth not the death of a sinner, but rather that he may turn from his wickedness and live." But what man could not do, the Saviour accomplished in and for him. The "Son of God" became the "Son of Man," and in the "body prepared for Him," upheld and sustained by His Divinity, suffered death and yet rose again in immortal life.

We can only express the deep import and effective energy of these acts of the Saviour, in paying our death-penalty and yet preserving our life, in their awful and mysterious relation to God in the language of Scripture. "He was delivered for our transgressions and rose again for our justification,"-"By the which will we are sanctified through the offering of the body of Jesus Christ, once for all."

But while we would leave this mysterious relation, so far as it refers to God, where the Scriptures place it; we may, and that reverently, ask why did these acts of the Saviour constitute a sacrifice for sin," and why was God propitiated? The answer may be unexpected and not in the language of the day but it is given unhesitatingly and in reverent confidence. Not simply, however, because of the death upon the Cross, but of the resurrection from the dead-not simply because of the "expiation of sin" in the endurance of the death-penalty, but because of the "justification of man" in the resurrection from the dead.

In that the Saviour paid our death-penalty, and yet preserved our life, God was well pleased, propitiated towards the whole human family for the Saviour paid the death-penalty not for Himself, but as the "Son of Man" for us all-He rose not for His own justification, but for the "justification" of the "sons of men:" in the resurrection of the "body prepared for Him" our humanity rose from the dead, and God saw man delivered from eternal death, and raised to life and immortality. This it was that opened the "door of mercy," this it was that "lifted up the everlasting gates that the King of Glory might come in."

But, secondly, there is the further relation of the answer to the question, How far have these acts of the Saviour touched and implicated us, the "sons of men?" And here, as before, we would express the deep and far-reaching truth in the language of Scripture, We are sanctified by the offering of the body of Jesus,

once for all, since not only was Christ "delivered for our transgressions, "but He "rose again for our justification."

And here we ask, for we would keep in mind the real issue, involving-we had almost written, "a lost truth of the age." What did the Saviour offer in sacrifice? What was the objective sacrifice upon the Cross? We ask the question in reverence, and answer in unfeigned humility: His manhood, our "regenerated" humanity. Upheld and sustained by His divinity, He died; upheld and sustained by His divinity, He rose from the dead.

The Son of God," in becoming the "Son of man," acted "in and for" the race, the whole human family: He gathered us all in His embrace, and "upon the shoulders of one mighty to save." He carried us, the "sons of men," through all the conflict of evil, down to the very chambers of death, and brought us back "justified in Him," the objects of life and immortality. In Him, for His was not the body of one individual, but the "body prepared for Him" humanity as such, the whole race was "justified," and we have, in consequence that which is the longing and craving of all the "sons of men;" a longing and craving in groans unutterable for that "wherewith to come before the high God:" "we have boldness by this new and living way to enter into the holiest," i. e., we may offer ourselves, our souls and our bodies a living sacrifice, holy and acceptable unto God." We readily distinguish between the sacrifice offered by the Saviour which "justified man' and "propitiated God," and that which we now make in responsive act, as a reasonable service, of all our living energies, whether of soul or body, to God and His service.

Now if we take this idea of sacrifice as found in what the Saviour hath accomplished in and for us, viz., that the Saviour offered a sacrifice, in death and in life, expiatory and propitiatory, for the sins of the whole world: and that we, in responsive act, may offer a living sacrifice as a reasonable service-if we say we take this idea of sacrifice, and apply it to the Lord's Supper, we may see at once how far and in what relation it becomes to us the highest act of worship, i. e., a sacrifice.

་ And here we would ask, for the question is pertinent, and evokes what we cannot but regard as the Church's deepest lesson, What is our figurative, but true sacrifice in the Lord's Supper? We answer and, that in reverent confidence, "Our regenerated and justified hu