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of heaven, to the regenerated earth, the Son shall descend to rule in it and over it forever. This is the kingdom typified in the Old Testament throne of the Son of David (2 Sam. xiii. 16: "And thy house and thy kingdom shall be established forever before thee; thy throne shall be established forever"). It is the kingdom of Luke ii. 32, 33: "The Lord God shall give him the throne of his father David: and he shall reign over the house of David forever; and of his kingdom there shall be no end."

I think it is no objection to this view of the kingship of the Son that in the symbolical New Jerusalem the "glory of God" is united with the light of the Lamb in making its illumination. In the Son's pre-incarnate existence the Son's being God does not prejudice his special character as the "Word" of God. In his mediatorial reign his throne is established at the right hand of God in the heavenly Zion (Ps. cx.). So in the everlasting sovereignty over the church, that perfect harmony and essential oneness that have marked the whole previous revelation of Deity will still belong to the relations of the Father and the Son. United in creation, in providence, and in redemption, the undeniable though mysterious diversity in the triune nature shines forth in alternation with its essential unity. The only fitting, the only possible, relation for the incarnate Son to sustain in the peculiar and especial kingdom which he has founded in his humiliation, and has brought to triumph and perfection in his glorification, is that, in subordination to the supreme Sovereign, of its King and its Lord.

It may, perhaps, be interesting, in a brief recapitulation, to recall the various phases of the Son's existence and history in the light of the New Testament. He appears in two essentially distinct characters: the first, as the preincarnate Logos; the second, as the theanthropic Son of man. In the first, he is in no sense radically separable from the supreme Deity; in some mysterious way one with, and distinct from, the Father; the expression of DeTOL. XLVII. NO. 185.

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ity; the Word through which he spake; the light through which he shone; his organ of utterance and manifestation to the whole creation; the effulgence of the divine glory, and the perfect impression of his substance. On the mys teries of this existence the Scripture does not dwell, and attempts to shed no light. It lies back among the inscrutable secrets of the past.

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The second, or theanthropic nature, discloses the Son's existence in three distinct stages. First, the stage of humiliation, in which he has assumed the form of a servant, and become obedient even to the death of the cross. low the angels, the messengers of the old covenant; below Moses, the human founder of the old covenant; below the humblest of God's ancient servants, appears he who is yet to emerge in a dignity and glory infinitely transcending them all, and from the disguise of whose utmost lowliness shine forth perpetual flashes of divinity. He sinks on the ship into a purely human slumber, yet awakes at the cry of his terrified disciples to still, by his word, storm and billow into calm. He sinks on the cross helpless into the arms of death, and yet even then opens heaven to the penitent robber dying by his side.

The second is that intermediate stage in which he appears after his ascension, appointed by the Father regent of the universe; " head over all things for the church;" highly exalted by a name which is above every name; and guiding the affairs of the universe, until the special kingdom that he had founded in humiliation shall be consummated in glory. But even in this apparently supreme dominion-supreme to all else- yet by virtue of the lower nature which he bears, still reigning in subordination to the one absolute Deity, though here the subordination is veiled in his glory, as on earth his glory was hidden in his degradation. But when the purpose of this vice-sovereignty is fulfilled, and all enemies to him and his church are vanquished, he descends from his apparently supreme throne, to that glad outward subordination

to which his alliance with the creature forever destines him.

But in this third stage, still to reign; still to hold an imperium in imperio; in the bosom of the eternal Father, and under the administration of the absolute and universal King, still to hold the kingship of the church which he has redeemed, of the kingdom which he has founded, the anti-typal Son of David, in the anti-typal Jerusalem, on the regenerated earth. Nothing less than such a kingship can realize the declaration of God through the prophet to David, and through the announcing angel to Mary. Nothing less than this can answer to the language of the Apocalypse, where, in the New Jerusalem of the saints, the throne of the Lamb stands alongside the throne of God (Rev. xxii. 3, "the throne of God and of the Lamb"); "God Almighty and the Lamb are the Temple of it; . . . the glory of God did lighten it, and the Lamb is the light thereof" (Rev. xxi. 22, 23). Thus in this consummated kingdom of God, the Father and the Son appear in the harmonious and united reign as in the Son's outwardly supreme mediatorial reign when he still has his seat at the right hand of God(Ps. cx.). Throughout every step and stage of this wondrous revelation, Father and Son appear in the most absolute and perfect unity-always distinct and always

And that Christ-the theanthropic-always joyfully subordinate-must always reign as formal king over the kingdom which the theanthropic Servant founded, and the theanthropic Sovereign perfected, would follow from the nature of the case even if it were not matter of express revelation. "The kingdom of Christ and of God" (Eph. v. 5) is the fitting designation of its joint sovereignity in their mutual relation. Here "Christ," in designating the formal relation, naturally stands first.

ARTICLE V.

LATER PHASES OF THE ANGLO-CATHOLIC MOVEMENT.

BY THE REV. JAMES W. WHITE, WAUWATOSA, WISCONSIN.

ONE of the most interesting and peculiar phenomena of ecclesiastical history may be observed in the later fortunes of the Oxford Anglo-Catholic movement. That it should display a continuous vitality and growth for half a century after the defection of its great originator and leader, and that too with him still alive and filling a most conspicuous place in the ranks of a rival communion, is certainly curious enough. One would have thought that when the legitimate terminus ad quem of the movement was fully shown by the secession of Newman and some hundreds of his followers to Rome, the remainder of its adherents would have been checked and silenced, and its influence soon dissipated. On the contrary, almost immediately after what seemed its overthrow, it consolidated itself into more aggressive shape than ever, found a new leader in Professor Pusey, and new blood and more sanguine spirit in the adhesion of Gladstone, J. B. Mozley, and others, and soon proceeded to greater lengths and bolder assumptions than its original projectors had hitherto ventured. The ritualistic revival that followed was apparently a surprise even to Pusey himself, and, instead of being discouraged by warnings of its peril on the Romeward side, the Anglo-Catholic party have only taken new confidence from the danger-signals they are able to keep burning, to invade the very precincts of the Romish arcana, and have gone on robbing Rome's ar

chives of everything material save the Holy Father and the shadow of his great name.

In the words of Dr. F. C. Ewer, one of their most prominent American representatives in 1883: "The children of the Anglican Church, in ever greater numbers, are beginning to have the courage of her convictions, and are ceasing to be afraid of anything, confession, prayers for the dead, unction of the sick, or anything else which this church hath received from the early church.'... They claim the right to develop the religious orders of the church, to hold retreats and missions, to make and hear voluntary confessions. . . . They do not rank confirmation, orders, marriage, absolution, and unction of the sick with the two great sacraments; but they admit their sacramental character. . . . They believe that the plain English rubric provides that the eucharist shall be surrounded with its respectful and fitting adjuncts of vestments, lights, incense, song, and adoration. They refuse to be hindered from worshipping Jesus Christ when he is specially present in the sacrament of his body and blood."

Dr. Morgan Dix, the popular rector of Trinity Church, New York, boldly asserts that "the creed is held by faithful men without reservation in the Catholic sense: they revere the ministry as a priesthood, they see in the bishop the successor of the apostles. To the penitent is freely opened the way to confession with the comfort of absolution. . . . . Communions are multiplied without number. Sisterhoods show us the life of the religious.""

In the view of the uninitiated, the line of demarcation between those doctrines and Romanism (without a pope), seems as imaginary as the equator, and yet they are freely accepted without mental reservation" by the party that claims to be the largest and most influential in the Anglican and Protestant Episcopal churches to-day. Such a 1 What is the Anglican Church? p. 5 et passim.

'The Oxford Movement, p. 14. Young Churchman Co. 1886.

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