4. According to this theory, Substitution is not legal, (O. S.), nor executive, (N. S.), but historical only, or providential; it being a complex fact, to be analyzed into its particular facts. Christ was both our Partner and Substitute; Partner in the temporal curse of the law, but Substitute in respect to the eternal curse, because, as a matter of fact, his bearing of the temporal curse releases us from the eternal curse. But this explains nothing; it is the thing to be explained. Some try to turn this fact into a legal principle; others resolve it into a display of the executive's disposition to punish, while others deny it to be a fact, by eliminating the whole idea of curse and penalty from Christ's life.

5. Christ's sufferings were not exhaustively penal, (O. S.), nor demonstratively penal, (N. S.), nor incidental and nonessential, but involved in the incarnation, and absolutely essential as means of revelation. They endorse the penalty, but neither exhaust nor exhibit it.

6. In respect to the propitiatory efficacy of the Atonement, pardon is dependent not on penal satisfaction, (O. S.), nor on mere sustained authority, (N. S.), but on the satisfaction of self-revelation, or such a complete exhibition of God's righteous character, as forever settles the question of his essential and eternal justice, and thus counterbalances, in regard to every aspect of Divine justice, the suspension of punishment.

7. God's righteousness is manifested in the Atonement, not by real punishment, (O. S.), nor by inflicting a special substitute for punishment, (N. S.), but by the Deity of Christ shining out through a humanity lying under "the curse of the law."

8. This theory does not include in the Atonement the foreknown results of Divine grace. These glorious results are doubtless the reason why Divine Wisdom contrived the Atonement, but they are entirely dependent on the Atonement, and therefore form no part of it. The Atonement itself must be explained before we can see how such results would follow. Propitiation is not the result of the whole mediatorial work of Christ, but the starting point of that work.

9. Christ's "merit" is not, strictly speaking, a part of the Atonement. It is rather his title to reward for having made

Atonement. His reward is, Exaltation, (Phil. ii. 9), and a redeemed people. (Isa. liii. 11). Therefore the redeemed owe their pardon, sanctification, and final reward, first to Christ's Atonement, then to his merit.

What we need

10. We need not seek in the Atonement a special basis for justification, in distinction from pardon, any more than for sanctification or the resurrection of the body. is, a basis for any and every exhibition of Divine favor to sinners. As pardon seems to be the first want of a sinner, we first find the Atonement there, and call it the basis of pardon, but it is also the basis of every blessing that follows pardon. Without an Atonement sinners can have no favor; with it, we can have all the fullness of God's grace.

ARTICLE III.-POLAND.

A HUNDRED years ago, there existed in Europe a large kingdom called Poland. It occupied the geographical centre of Europe, and in its condition of advancement stood about midway between the refinement of France and the semi-barbarism of Russia. Its population was mostly of the Sclavic stock, and was originally made up of about a dozen tribes who came from the East during the time of the great emigration of nations into Europe. Originally they were known as Polans, Masovians, Lenczycans, Kurjavians, Kassubs, Pomeranians, Obotrits, Wends, Sorabians, Lusatians, Croäts, Lithuanians, &c., &c. A thousand years ago, these had become so far mingled into one people, that they appeared in history under the name of the leading tribe, as Polans or Poles, and their place of abode became known as Poland. For a period of five hundred years, they remained under kings of the first royal family, the only native princes they ever had. It is a history of wars, conquests, losses, and convulsions, in which the tribes and provinces were gradually consolidated into a certain degree of national unity, but with boundaries continually changing by the fortunes of war and other contingencies. Then followed two hundred years under the Lithuanian dynasty, the period of greatest power and prosperity, but marked by ineffectual efforts to constitute its unassimilated provinces, with their incompatible institutions, into one people, possessing anything like a nationality of spirit. During the interregnum which followed the death of the last of the Lithu anian princes, in 1572, the great nobles and bishops succeeded in organizing anarchy and discord into a constitutional rule, under the pretext of protecting their individual prerogatives, and curtailing the power of the elective monarch. At first, toleration prevailed towards the Protestants, now be come quite numerous; but the extent of religious freedom actually enjoyed depended upon the temper of the reigning

king, who was always a Romanist. Then followed two hundred years of persecution and oppression, of internal convulsions and foreign wars, and general decay and demoralization presenting a history too dismal to be recounted. In the end, Poland had become the make-bate of Europe, and the neighboring nations at length relieved themselves of the nuisance by dividing among themselves a territory which its inhabitants were unable either to defend or to govern.

We know that this view of the case is very different from those that have been generally presented by French and English writers. But we have examined the history until we are fully satisfied that this representation is substantially correct, and that the extinction of Poland was as truly a gain to the cause of civilization as the extinction of Algiers, over which no one ever thinks of uttering a lamentation. It is impossible to present in a single Article the detailed evidence in support of this conclusion. But we beg our readers to consider how large a share of their ideas on the subject rest on a purely poetical basis, and, in fact, may be summed up in a single wellknown line:

"And Freedom shrieked as Kosciusko fell!"*

An able writer says:

"To us the name of Poland has been a romance, full of stirring and pathetic elements, ever since we have been a people. The chivalrous adoption of our cause, in the war of Independence, by Kosciusko, Pulaski, and other noble sons of that unhappy land, had mingled a fraternal enthusiasm for its liberation with our earliest and holiest national memories. When their attempted revolution of 1794, the offspring of our own successful struggle for liberty, was crushed out,. and its leaders slain in battle, buried in dungeons, or driven as exiles from their native soil, our young country mourned as if a sister had been smitten. That

We give the quotation in full:

"O bloodiest picture in the book of Time,

Sarmatia fell, unwept, without a crime;

Found not one pitying friend, one generous foe,
Help in her need, nor mercy in her woe.
Dropped from her nerveless grasp the uplifted spear,
Closed her bright eye, and curbed her high career;
Hope for a season bade the world farewell,

And Freedom shrieked as Kosciusko fell!”— Campbell.

failure was lamented as a misfortune to humanity, a fatal check to the progress of free ideas and institutions in the Old World. The partition of Poland which fol lowed, her complete and final extinction as a national existence, and the cruel and unnatural measures associated with it for destroying, in the rising generation, even the sentiment of nationality, aroused a feeling of pity and indignation deeper and stronger than has been excited by any other event of modern times."New York Examiner.

If we appeal from sympathy to reason, from the judgment of Poetry to that of History, we shall find that the extinction of Poland is only a Providential retribution for a great crime -a natural consequence as well as a just penalty for the most unrighteous and unrelenting persecution. unrelenting persecution. The people of Poland were as much divided in matters of religion, as they always were in regard to race and language. The Reformation, from the days of John Huss, had extensive success in Poland. The eastern provinces were mostly in allegiance to the Greek Church, as the western were to the Church of Rome. In the year 1563, three hundred years ago, the Diet of Wilna guaranteed to the nobility and gentry-the common people being of little account, and mostly serfs-their equal rights irrespective of religious profession. This toleration, with external peace for many years, made Poland a centre of attraction for the persecuted of all creeds from all the sur rounding countries. Commerce flourished, literature flourished, and arts and manufactures flourished. The population was nearly doubled, and a middle class was created, between the nobles and the serfs, possessing intelligence and wealth, with much of the spirit of liberty, civil and religious. But the introduction of the Jesuits in 1572, planted the seeds of death. Their intrigues procured the election of Sigismund Vasa to the throne, a disciple of the Jesuits, whose zeal for Rome had caused him the loss of his hereditary crown of Sweden. He gradually excluded Protestants from public offices, so that soon all the influence and all the power of the government were wielded in the interest of Rome. The Protestant Powers remonstrated, and, in 1660, Sweden exacted from the unlucky king, John Casimir, a treaty guaranteeing the rights of the Lutherans and Calvinists. But what are treaties to the Jesuits? In 1717, the toleration laws them