I say therefore, that real human life is a perpetual completion and repetition of the sacrifice of Christ--"all are dead;" the explanation of which follows, "to live not to themselves, but to Him who died for them and rose again." This is the truth which lies at the bottom of the Romish doctrine of the mass. Rome asserts that in the mass a true and proper sacrifice is offered up for the sins of all--that the offering of Christ is for ever repeated. To this Protestantism has objected vehemently, that there is but one offering once offered--an objection in itself entirely true; yet the Romish doctrine contains a truth which it is of importance to disengage from the gross and material form with which it has been overlaid. Let us hear St. Paul, "I fill up that which is behindhand of the sufferings of Christ, in my flesh, for His body's sake, which is the Church." Was there then, something behindhand of Christ's sufferings remaining uncompleted, of which the sufferings of Paul could be in any sense the complement? He says there was. Could the sufferings of Paul for the Church in any form of correct expression be said to eke out the sufferings that were complete? In one sense it is true to say that there is one offering once offered _for_ all. But it is equally true to say that that one offering is valueless, except so far as it is completed and repeated in the life and self-offering _of_ all. This is the Christian's sacrifice. Not mechanically completed in the miserable materialism of the mass, but spiritually in the life of all in whom the Crucified lives. The sacrifice of Christ is done over again in every life which is lived, not to self but, to God.