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Mapa, plataa. charts, etc., may be filmed at different reduction ra^ioa. Thoae too large to be entirely included in one exposure sre filmed beginning in the upper left hand comer, left to right and top to bottom, aa many frames aa required. The following diagrama illuatrate the method: Laa cartea. planches, tableaux, etc., pauvent dtre filmte i dee taux de rMuction diffirents. Lorsque le document est trop grand pour dtre reproduit on un seul cliche, il est rilm^ A partir de i'angle sup • .» W Heb. X.1— 8, 0. "The law having a shadow of good things to come, and not the very i nage of the things, can never with those sacrifices which they offered year by year continually, roake tlio comers thereunto perfect. He said, bacrifice and offering and burnt offerings and offering for sin thou wouldst not, neither hadst pleasure therein, which are offered by the law ; Then said he, Lo, I come to do thy will God. He taketh away the first, that he may establish the second." We meet this morning, my friends, within the walls of a renewed — I may say of a new — temple. Two summers have passed since the walls of the former building were dismantled and removed to make way for the larger one which we now occupy. As the result of some sacrifice, and not a iittle exertion on your part, this fair and en- larged house of worship stands hertj to-day looking down on the busy city below, as our former one did during the thirteen years of its existence. In opening it now for the sacred purposes of its erection, as a home and an altar for our common worship as Christian disciples, and while the prayer and hymn of dedication are yet fresh in our hearts, and sounding in our ears, I would invite you to consider briefly with niu a topic which immediately touches, and directly involves the essence of Christian worship. If we would make the glory of this our second temple transcend that of the first, we must look farther and deeper than any outward ritual or material adorn- ment — we must duly consider, and rightly appreciate, and reverently render, that inward and spiritual service to which we are called by Christianity, and which it is the special glory of the Gospel to promote and extend among men. The Jew had only one temple in which the acceptable worship of a proper sacrifice could be ren- dered. The Lord Christ broke down this peculiarity by Lhe announcement that the Father could be worshipped /ery where. In the light of the Gospel it became clear that outward sacrifices were of no more avail. Yet the Christian worship has its own proper sacrifice. If Christ . nnnlled the outward, it was that he might set forth the hiward. If he took away the one, it was that he might establish the other. Taking the passage of Scripture just cited, then, as a text, let me ask your attention to some remarks on the Christian Idea of Sacrifice. The religious sentiment in man has always manifested itself in acts of sacrifice. Go where we will and as fcy back as we will in the history of our race, wo find sacri- fice in some form. The most nncient InJian and Es^yp- tian, the Greek and Roniunof classic history, the Scandi- navian of Northern Europe, and the Aztec of Southern America —the representatives of nil forms of civilization and barbarism, have expressed their worshij) more or less in this way. Men every where, and in all conditions of their earthly existence, were prompted by an instinct of their nature which they could not resist, to look out of themselves to some other and higher Power. Amid the magnitude and mystery and bounty of the outward world their feelings of awe and wonder and gratitude were ex- cited, and through conscience, also, they were awakened to a sense of weakness and want within. This led them to look out of themselves, and seek a connection with some being v.-hereby they might be helped rnd strength- ened, and through which tliey might receive .-ouie vest and satisfaction. Hence came worship in iis varied methods and manifestations. 'J'he character of a people's worship would depend, of course, on their conception of its object. A stoiu and cruel deity would be served by stern and cruel rites, A God of a more mild and merciful cast would have u cor- responding service. In their acts of sacrifice they would be ruled by their predominatl i<:^ idea, and as they regard- ed their posture toward the deity as one of connection or of alieno.tion, so would rlicir sacrifice be one of gratitude and praise, or one of penitence and propitiation — a thank-offering, or a sin-offering. You will observe that I refer the custom of sacrifice to a natural origin. In opposition to this view many persons maintain that it was from the first a divine institution — i. e., an insti- 8 tution Bpecially commanded by God. 1 can see no reason why we should titfirm or believe such a thing, for certainly we have no record of any such command in the Bible. The first mention we have of saciifice is to bfc found in the offering of Cain and Abel, but there is no divine command set forth in connection with them. The Scriptuie simply informs us that "Abel was a keeper of shjep, but Cain was a tiller of the ground. And in pro- cess of time it came to pass, that Cain brought of the fruit of the ground an ofierir>g unto the Lord. And Abel, he also brought of the firstlings of bis flock and the fat thereof.^' (Gen. iv. 2, 3, 4.) Each man brought of his store, such as it was, and offered it to the Lord. They acknowledged an unseen God not only as their own Creator, but as the source, likewise, of all that the earth did yield and the flock br.ng forth. And, prompted by gratitude and reverence, they gave a visible token of that acknowledgment by the outward ofTering taken from their fields and flocks. If we can find in the nature of the case an adequate explanation of the origin of sacrifice we are not called on — Mie accepted rules of investigation rather forbid us — to &eek any other. The custom fell into fearful and most hideous abuse, as when human beings were made victims, and even parents offered their children. The fact t}iat human sacrifices have been almost, if not quite univers- ally, prevalent among the various tribes nnd nations of the earth, stands as a sad commentary en the natural and unguided proclivities of the human race. Deep in the recesses of the forest the Druid slew his victims. High up on the pyramid, and upon a block of jaspar the Aztec priest officiated at his horrid rites. In the rude ritual of It the ancient Canaan ites the cry ot burning children was lost to hearing in the savage din of drums and :rumpets. In such sacrifices we see the most awful and revolting perversion of the religious sentiment which the liistoty of man affords. An abuse so sho.^king and unnatural could exist only among people v/hcre right ideas of G'od had faded away, and the prevailing deity had become the reflected image of some of the worst human passions. It must have come from the feeling of alienation. They felt *'mt, their God stood wrathful !y apart from them, and such , Jeous sacrifices were designed to propitir^c him. This feeling of alienation is natural to man. His con- science tells him how far he falls short of— how aiuch h^ sins against — his ideal excellence. 4is own moral na- ture is offended, and surely so like: ^s must his God be offended. No victim short of ^,ie most precious, or that which will fully represent what is most precious, is adequate to express his regret for the separation, and the most precious is offered. The child is given by tlie pa- rent, in some cases the monarch is taken from the throne, for the sacrifice. The captive taLon in war is brought to the altar, and through th( orifice cf that human life, as representing that which is most precious upon earth, the worshipper seeks to placate his God. The sacrifices are offered — will the God accept them, and be appeased and conciliated ? In &ome such way do I satisfy my&.lf con- cerning the origin of such fearful abuse cf sacrifice- The abuse here, following the general law in such things, came from the use. Nothing is clearer in human experience than the sense of sm. And this sense of sin brings with it the sense oi separation from God. The soul awakened to a oonsciousr ss of this separatior xeeis m *f ill at ease. Life becomes darkened, and the universe a liupeless puzzle. Tlie man feels that reconciliation with his God is liccdliil to the adjustment and satisfaction of his moral natun?. The sin is confessed, and tlie sacrifice oJTered as an outward and emjjhatic symbol of the feeling within. Will God accept the offering, forgive the sin, and relieve the soul ? This seems to be the simple and natural theory of the sin offering. Scarcely any subject connected with religion has been more confused, and complicated by theological discussion, than this one of sacrifice. The amount of learning, ingenuity and patience that has been expended upon it has been immense, and, as It seems to mc, mainly to the darkening of counsel. Whatever may be the interest of such discussion..- to the student uf opinion, to the simple religious soul they bring but little profit. With respect, again, to the thank offer- ings, ur sacrifices of thanksgiving, what can be more natural and fit than they ? Man finds himself in a world of mystery, beauty and bounty. Sky above him,, and earth beneath minister to his enjoyment. He feels him- self dependent, and in his best and most deeply medita- tive hours his soul dilates with gratitude 1o the source of such varied gifts and mercies. He is thankful, profoundly thankful, and he takes of what he has received and makes a visible offering which symbolises the state of his mind and heart. In the Mosaic economy of religion we find the practice of sacrifice recognized nnd divinely regulated. Among the Hebrews prior to the giving of the law it was not re- duced to any special system. Every man might offer his own sacrifice, though it was generally confided to some person of greater distinction — the hutd of the family or *f 11 the like. But under Moses we find it crganized into a divine institution, the various kinds of offerings hein? minutely specified, and an order of men appointetl to take charge of them on ])elialf of God, and mediate between Jehovah and his people. The sacrifice was the central point of the ritual of the Hebrews. For it the priesthood and temple existed, and were sustained. The central point of a ritual divinely instituted, we are authorized in look- ing to it for some special symbolic meaning, and seek in its temporary and limited form, a substance permanent and universal. Theologians quite commonly tell us chat the whole ritual of the Hebrews pointed to the Gospel, and that the higli sacrifice thereof typified that of the Lord Christ. I accept the statement in its broadest and deepest mean- ing, without pledging myself to verbal and specific details. All sacrifice I regard as symbolical of the proper Chrisfiau sacrifice, which is the destruction of sdf-iciil, to the et/d that th-. loill of God may take its flace^ and rule swpreme i.i the soul. This is the substance of all proper sacrifice, and it was shown forth in a dim and imperfect way by the sacrifices of the Mosaic law. Therein it appeared in and by " a shadow." But in Christ the substance took ibrni — actual and perfect form. In him it became embodied in a living and visible person, and was thus projected into the field of human history. For high and providential purposes it was thus presented — a complete representa- tion — " the very image" of the proper sacrifice required of man, and through which he is to be made perfect. Christ was the end of the Mosaic law. In his death on Calvary the Hebrew ritual was brought to a close. This i' V2 it was the annouiijcement that thencefortli the character of the sacrifice was to be changed. It was to assume grander proportions, and to touch man at every point of his most hid- den life and being. Through centuries of training in the school of Moses, by varied rite and symbol, was the world led to the open and fall maniiestat/on of the reality which lormed the substance of the symbol. The shadow passed away as the full and perllcct image, which was shown in Christ, rose upon the world. Says the writer to the Hebrews, in our text : — "The law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices whicu they offered year by year continually, make the comers thereunto perfect Sacrifice and offering he said, and burnt offering and ofiering for sin thou wouldst not, neither hadst pleasure therein ; which are offered by the law ; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second." You will remember, I hope, what this epistle is from which our text is taken. It is a letter written by a Heb- revv to Hebrews, in the first age of Christianity, almost eighteen centuries ago. It was written most probably while the temple was yet standing in Jerusalem, and the Jewish ritual still observed. Under these circumstances tho writer's thoughts naturally flowed into Jewish moulds of language. The gospel was opposed by its adversaries attached to the Mosaic ritual, as slighting that ritual and destructive thereof. And the writer, lo give assurance and courage to the Jewisii converts to Christianity, some of whom might be wavering in their profession, proceeds to show that ao fur from siightin-^ the ceremoninl of Ju- i « 18 daism, it completely fulfilled it. With this view he pre- sents the sanctuary, the priests, and the sacrifices, to set forth Christ, and as figures to illustrate Christ's mission and work. Had the Jews a tabernacle and sanctuary ? So had the Christians : — a " true tabernacle which the Loru pitched, and not man." (viii. 2.) Had the Jews a high priest? So had the Christians : — a " great high- priest that is passed into the heavens, Jesus the Son of God." (iv. 14.) — "a high-priest of good things to come, by a greater and more perfect tabernacle not made with hands." (ix. 11.} Had the Jews a sacrifice ? So had the Christians. But the Christians' high -priest " needed not daily, as the high-priests of the Jews did, to offer up sacrifice, first for his own sins, and then for the people's ; for this he did once when he offered up himself." (vii. 27.) He ofered up himself. I ask you to mark this. Here the priest and the sacrifice are identical. This is self-dedication — self-sacrifice. In Christ it was unre- served, complete, perfect. As such it was the consum- mation of al! that was typified and shadowed forth by the former ritual. For, when we come to reflect upon the matter, what is the fundamental idea involved in all sacrifice 1 Ts it not this — the acknowledgment of God's right and do- minion over man, and over all that man possesses, whether of inward faculty or outward thing ? In sacrifice, man, by offering a part, sets forth his obligation to God for the whole. In ritual times the extent of the obligation was sometimes forgotten, and the substantial idea lost siffht of. Then the rite became a hollow form, and was dis- pleasing to God. The priest might practise his ritual, as he was bound to do, but when he and people alike lost r^ U sightof its in^vard significance and proper end/the prophet was raised to announce its significance, and proclaim the will of God anew to both priest and people. And T need not remind you with what empliasis and power those old Hebrew prophets spake, in calling the nation buck to God, and to obedience to God's will. " Ilath the Lord as great delight in burnt oflerings and sacrifices as in obeying the voice of the Lord V demands Samuel : and his testimony is " Behold to obey is better than sacrifice, and to hearken than the fat cf rams."— (1 Sam. xv. 22.) " Hear the word of the Lord," cries Isaiah, " To what purpose is tho multitude of your sacrifices unto me? saith the Lord, I am full of the burnt offerings of rams, and the fat of fed beasts ; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me who hath required this at your hands to tread my courts'? Bring no more vain oblations: incense is an abomination unto me ; the new moons and sabl)aths, the calling ot assemblies, I cannot away with ; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my scul hateth, they are a trouble unto me ; I am weary to bear them. And when ye spread forth your hands, I will hide mine eyes from you ; yea, when ye make many prayers I will not hear; your hands are full of blood. Wash you, make you clean ; put away the evil of your doings from before mine eyes; cease to do evil ; learn to do well ; seek judgment, relieve the op- pressed, judge the fatherless, plead for the widow," (Is* i. 11 — 17.) Thus it was, that when, through spiritual blindness, the inward significance and ultimate purpose of the ritual was lost sight of, mercy, and not sacrifice be- came the emphatic demand — the inward and active •; 15 principle of holy obedience, not the outward and dead form of a ritual observance. Man might offer a part of his outward substance as a sacrifice to God, and yet make no soul offering at all — not even the faintest feeling of penitence, the feeblest emotion of gratitude, or the slight- est movement of desire toward a thorough and loving obedience. But in such an olfering there was no n)ean- ing. In su^.h an offering there could be no value. Take up the fundamental idea just referred to, and trace it to its last result, and what is its legitimate re- quisition"? God's dominion overman is acknowledged. In the ritual sacrifice man offers a part of his outward substance, and of his inward being, in token of his obligation to Gcd. A part, I say, but why only apart ? Where can he draw the line and say, this is verily God's, and this is not? No such line can be drawn for all is God's, and the ultimate indication, therefore is, that in a full and true service all must be offered to Him. So long as anything is kept bacK the ser- vice is incomplete. Now in view of this may we see how significant the misi-iou of the Lord Jesus was, as fulfilling the former law, and opening a nevv spiritual economy. Jesus kept nothing back. His oflering was complete — being nothing short of himself — heart and soul and mind and strength. The 1 ey-note of his advent was " Lo, I come to do thy will, O God." His daily meat, as he said, was to do the will of his Father who sent him. To him the universe was an open temple, and every thought, feeling, word and act became consecrate to God. His was a complete self-surrender, and he became the willing and devoted instrument of the Father in his high purposes of love. The great and constant s-acrifice 16 of Christ was brought to a close by his death on Calvary, the blood of wliich stands as the seal thereof to all peo- ple, speaking better things than the blood of Abel, and testifying a love unparallelled and most attractive, — a love sufficient to draw all men unto him. In that death on Calvary we see the grand turning point and link of the two dispensations. In that perfect sacrifice of Christ we see the close of all ritual sacrifice, and the consumma- tion, as J have said, of the complete and proper sacrifice. Now that the pre per sacrifice is made manifest, the im- perfect symbol is annulled. A new epoch is begun, and as the previous ritual had partially shadowed forth what was fully accomplished in and by Christ ; so now does he, the Messiah, become " the very image" and type of the new order of sacrifice required by the new dis- pensation — a sacrifice wherein nothing can be withheld, but in which all must be offered. We only require to look at the Gospel narratives to see how completely our Lord gave up his will, and the strength of his life to God. We see there how he became a living and willing sacri- fice, undeterred by the opposition which beset him, or the suffering which stared him in the face. Tempted as we are, yet without sin, he went out day by day and braved the frowns and threats and evil treatment of wicked men in doing his Father's will, and carrying for ward his Father's work. And then by night he sought fresh strength amid the stillness of the olive groves in p;ayer to God. No earthly mind understood him, or ap- prv'ciated his purpose. In solitary spiritual majesty he moved among men, winning hearts, and conquering the souls who were to be witnesses for him when he should be taken away. Yet his closest friends and dearest dis- 17 ciples did not discern the actiiul grandeur of his charac- ter. They knew that he loved them, and they loved him in return, but they could not comprehend his full spiritual proportions. No earthly home had he. The foxes had holes and the birds of the air had nests, but he had not where to lay his head. And the hour was com- ing when his chosen disciples should be scattered every man to his own, leaving him alone, and without a com- panion on earth to utter a word of sympathy, and yet he cculd say he was not alone, for the Father was with him. Such was the life of the Lord Christ. No selfishness was in it, nor shadow of self-seeking. A sacrifice it, was from its beginning to its close. And when the close came it was sacrifice still. The cross was raised, and he was lifted up thereon. Its agony was borne, for the key- note of his advent still sounded clear and strong through all the chambers of his being : " Lo, I come to do thy will O, God." Amid the tears of Gethsemane in those closing hours of his life we still hear him pray, and say " Father not ray will, but thy will be done." I have now indicated the complete and proper sacrifice as shou'n forth in and by Christ. And hereby may we see the nature of the sacrifice required of the Christian, as distinguished from that which was required of the Heb- rew. Ifthe blood of animals,and the outward offering be no longer demanded at the altar within the temple, it is that soul and body, thought and life be surrendered to the will- ing service of God in all places. Ifthe Messiah took away the one, it was that he might establish the other. JRe- member the key-note of his life : " Lo, I come to do thy will O, God." Linked to his Lord by a living tie of love, 18 geatitude and sympathy, the genuine disciple will find that this Uey-iiote is for him likewise. For him too the universe is the temple, and every spot where a Christian man stands is an altar. In view of the clear and close relation wli'cli the Christian can see and recognize be- tween himself and his God, this full sacrifice of obedient service is most fit and reasonable. So the Apostle Paul, in his letter to the Romans confidently writes : " 1 be- seech yuu brethren by the mercies of God, that ye pre- sent your bodies living sacrifices, holy, acceptable unto Goil, which is your reasonable service." (xii. 1.) This, then, is the Christian Sacrifice — the complete dedication of ourselves to God. This is *he full service which the former ritual service but faintly and partially- prefigured. The Christian man discerns that not only what he has, but likewise what he is, comes from God, and he woidd consecrate all, in its use and purpose to the Giver. This perfect surrender of self, and thorough de- votion of every feeling and faculty to the Highest — this, whether in earth or heaven, is the summit of religious effort, the crowning result of religious aspiration. Would it not be well for the world if this doctrine of the Christian Sacrifice could be every where presented to men in its simplicity ? Christ's mission was a ministry of reconciliation by sacrifice. The sacrifice of a contrite heart, moved by penitence like that of the prodigal in the Lord's parable, we know our Heavenly Father will not deirpise. In this touching parable the whole method of atonement or reconciliation is revealed. In the light of the better hope brought in by Christ may we see that if we draw nigh to God after the manner of the prodigal's . 10 penitence, unci with vital faith in Christ's complete sacrifice — such a faith therein as availeth to mould our lives according to the spirit and pattern of Lord's perfect life — God will draw nigh to us, and ^ve shall find the joy of the reconciliation. But the theology of the current or- thodoxy comes in to perplex men here, and to obscure the simplicity of Christ. It still lingers among Judaic elements, and insists that certain Levitical ideas shall be carried into Christianity. Men's minds aie held in bund- age thereto, and traditional prejudices block up the way of progress for tW pure and simple Gospel. Theology, which is always to '.e distinguished from religion, is a human science, and is fluctuating in its character, rot fixed. The student of theological opinion, as he traces its past history, can recognise and distil ctly mark the vari- ous epochs of its develo{)ment, just as the student of geology can mark the various epochs of the earth's forma- tion. In the early ages of the church it was a prevalent opinion of theologians that the devil had a right over men, and that Christ gave up his life as a ransom to him, so that men might be made free of the de/il's claim and dominion. Thus argues Irenoius in the second century : "A ransom," he says, *'is paid to deliver captives from the hands of their enemies. i3ut if Christ gave his life a ransom for us, to whom did he give it? It must have been to an enemy who held us captive. And who could this be except the devil." This view, absurd as it may now appear to us, could be maintained by u partial and literal interpretation of certain texts of Scr plure. in the lapse of time this theory lost its hold, and other o[)inions became from time to time the preva- lent and popular ones. Calvin in the sixteenth century 30 wrote, in his lustitutes of Lhe Christian Religion,' that Christ was appointed ... with his sacrifice to appease the wrath of (tucL". . . ," This is our acquittal," he says, " that the guiltiness which made us subject to punish- ment, is removed upon the head of the Son of Cod. For this setting of one against the other, we ought principally to hold fast, lest we tremble and be careful all our life long, as though the just vengeance of God did hang over us, which the Son of God hath taken upon himself." This is the doctrine of vicarious atonement, or sacrifice of substitution, which maybe regarded as the conventional orthodoxy of our day. By far the most popular preacher ol Great Britain reiterates the Calvinistic dogma, and proclaims that the Gospel is, in one word, Substitution. A leading divinef of the metropolis of New England, in a sermon recently published, declares that '* sin can bo forgiven only by faith in Jesus Christ, who, by his suffer- ings and death, is a substitute for the sinner, and con- stitutes for him a righteousness which takes away his condemnation, and prepares for his sanctification and salvation." These are the utterances of current Protes- tant orthodoxy, and they indicate the stag3 of develop- ment which its theology has reached. It is not allowed to rest here, however, for among the ablest opponents of this theory of substitution and vicarious atonement, are now to be found men in connection with churches which still acknowledge the traditional orthodox creeds. Never be- fore were these creeds subjected to so severe a test as they are just now, in the rising and agitated tide of human thought. They are strained and straining at • Book II., Ch. xvi. xvii. t Dr N. Adams of Boston, in Discourse on Endless Punishment. « . 31 iftvery point, like the worn-out ship when the swell of tha ocean heaves iier to and fro, and the strong gales of th« Atlantic press upon every spar. It is not to be denied that this theory of Calvin, like that of Irenoeiis in the second century, may be maintained by a partial and literal in- terpretation of certain passages of Scripture. But the literal interpretation of Ihe figurative language in the Bible must, in the course of time, and in the light of clearer knowledge, be abandoned, and an interpretation given and acknowledged, which will harmonize with the gen- eral scope of the sacred records, and with the admitted attributes of God. We are of those who look forward with perfect confidence to that coming time of clearer light, when the obscurities and perplexities which human speculation has thrown around this doctrine of the Chris- tian Sacrifice will be dispelled, and the doctrine itself stand forth in its simplicity and comprehensiveness, its spiritual depth and ;.randeur, aad full practical power. The conventional orthodoxy, resting in its vicarious element, does not come up to the proper Christian idea of sacrifice. But we must not halt with orthodoxy at this, its lower level, as if there were nothing higher to be at- tained. We shall surely perplex ourselves, and run risk of the worst errors of the worst outward ritualism of former times if we sufler ourselves to rest in any thought or belief which throws the slightest tinge of ill-will into our conception of the great and loving God. He is verily a just God, but his love keeps constant march with his justice. Christ is a loving Saviour, but in his perfect char- acter, justice also asserts its claim step by step with the claims of love. Most perplexing and perilous will it be for us if we rest in any thought which relaxes the strict- is jiess of individual responsibility in the *satter of sin and tighteousness, by any dogmatic rspresentations of the nrliitrary transfer of one or other — of sin to the righteona or of righteousness to the sinner. Most perplexing and perilous will it be for us if v;e allow ourselves to believe thsjl C'hrisl had any measure of lova for us which the Father had not, or that any throb of forgiving pity to- ward ii\en was felt by him which was not felt in all its fulness by the gracious and almighty God himself. God aud Cliiist— the FtUher and the Son— are m strict har- mony at every poi/it in the work of elevating and saving ra'jri, rf deeming them from sin, and leading them to rishteo isness. God is in Christ reconciling the world unto himself, and if we follow Christ in the spirit of his porfect sacrifice — surrendering ourselves to ^he willing service ut' God — Christ will be in us the hope of glory. « I and my Father are one " sai{' Tesus. They are in closie and constant union. The will of the Father is still the v/ill of the faithful and devoted Son. And the prayer of Jesus IS that all his disciples may be lifted through the jtower of spiritual sympathy into the same blessed union, aii'l held there by the bond of a willing obedience. I pth } , saith he, " that they all may be one, as thou Father art in me, and I in thee, that they also may be one in «3.'' Alt self-will and opposing will annihilated, and the will of God reigning supreme in every intelligent soul — this is tlio consummation which the Gospel proposes to effect. To this end the Lord instructs his disciples to pray in th«ir daily prayer that God's will may be done on earth as it is in heaven. The spiing of the highest life in man — the life which eomos itom perfect lurrendet of self-will to the will of t God — is the appreciation and appropriation of the rucri- fioe of Ch ist, i.e , of the spirit which led to that sacrifice. As a manifestation cf iove it appe*. s to ♦he affectiuns, and enlists this strongast part of our naturti on the side of God. All other priests and high priests had offered a part. Jesus the true high priest of the new lis- pensation offered the whole — even himself. 1'- is "the very image" and full repjesentation of that of which the law was but " a shadow. " He is the perfect type of that complete sacrifice of which the lav >-\s the imperfect one. Thus does he open up a new uad living way wherein all men are called to be- come priests unto God, and offer unto him the sacriiic<^ of a consecrated heart and li/e. In a word, accordiiii,' to the Christian idea, each man is to offer up himself as a " living sacrifice." According to this view of the Christian Sacrifice you wiU at"once observe how vast must be the sweep of its appi ica- tion. Looking at the matter, however, as it is comm