PHILIPPIANS iii. 3.

This might be better rendered thus-" We are the circumcision, who worship (de πvevμati) God, who is spirit." It seems to refer us to John iv. 24, "God is spirit."

MATTHEW Xxiv.

Skeleton harmony of the Evangelists' account of our Saviour's prophecy respecting the destruction of Jerusalem and the end of the world.

The

Under former dispensations, special respect was paid to places. gate of Eden was most probably the place where the antediluvian patriarchs worshipped. At Shiloh and Zion the tabernacle was pitched; and on Moriah the temple was built, "thither the tribes went up." In the histories of Abraham, Jacob, Moses, David, and Elijah, we may also trace a regard to particular spots. In various places stones were set up, altars reared, and pillars erected, to commemorate particular events, and awaken peculiar feelings. Under the New Testament dispensation, little reference is made to places; our attention is more fixed on persons; and especially on One Glorious Per

son.

The ceremonial is withdrawn, for the great reality is come, The Saviour predicted this change, when, speaking to the woman of Samaria, he said—“ Woman, believe me, the hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the

Father" (John iv. 21). He afterwards said "I that speak to thee am he," even the Messiah, the true Tabernacle, the eternal Temple. The person of Christ, what he did, and the result of his work, are now our great themes. These cast all places and things into the shade, or only permit them to shine with the glory which they reflect from him. But we cannot leave out of our thoughts the sphere of the Saviour's life and labours. The country where he was born, lived, and died, is "Immanuel's Land," and he will yet claim it as his "Beulah." The city over which he wept, and near to which he died, is full of interest, and a glorious destiny belongs to it. But of all spots there, or anywhere else, Calvary is the most intensely interesting. Round that small spot of ground on which his holy and life-giving blood dropped, and beneath which his marred body reposed, the most blessed associations cling. There he suffered in ignominy, thence he arose in triumph, and to it he will come again in glory; over that spot he breathed out his dying groans, his loving sighs, his holy soul. There he uttered his words of resurrection salutation, and triumphant joy, and now in heaven he beholds with infinite delight the fruit of his soul-travail on Calvary.

But where and what was Calvary? It was a spot of ground near to Jerusalem. Whether, as is commonly believed, it was a hill, or mount, we are not quite sure. The other name 66 Golgotha," or “place of a skull," is supposed to indicate that it was a small mound in the shape of a skull. It was, we suppose, "the Tyburn of Jerusalem;" everything about it was repulsive and dreary, without a single redeeming feature so that it might have been almost mentioned in the same sentence with "Tophet." Strange that a place so loathsome, with a name so revolting, should become the centre of millions of hearts, and the theme of millions of tongues! Redeeming love hath shed an undying glory on this scene of horror, and, henceforth, there is no spot so lovely as "the place which was called Calvary."

Can this memorable spot be now identified? This is more than doubtful; God seems purposely to have cast a veil over the identity of what are called sacred places. Superstition professes to shew the very stable where Christ was born; whereas, it is very probable that the inn and stable were alike temporary erections, provided to meet the exigency of the influx caused by the enrolment." And, as regards Calvary, some who are the best able to judge have concluded that "the Church of the Holy Sepulchre" does not cover over the place called Calvary, which we know was without the walls of the ancient city. One is glad to think that the spot where the grim and cruel crusaders paid their idolatrous worship, where the mummeries of superstition have been enacted for ages, and where year after year the lying miracle of "the holy fire" is performed, most probably is not the place where Immanuel died.

But wherever Calvary was, the transactions which took place there can never be forgotten. The great fact that "Christ died for our sins, according to the Scriptures," remains. It teems with wonders, and is

prolific in blessings, ever overflowing with salvation to man, and glory to God. If the earth had opened its mouth, and taken down Calvary to its very centre, this would not have at all affected the great deed wrought there. CALVARY is one of the representative words of human language. As the word "hell" represents the deepest misery and despair-the word "heaven" the highest joy and glory; as the term "Sinai" reminds of justice and wrath; so does the word · Calvary" reveal mercy, love, and tender compassion. Calvary, then, must never be forgotten. All that is vast in power, sublime in mercy, beautiful in holiness, deep in wisdom, and tender in love-all that is delightful in friendship, touching in sorrow, or cheering in sympathy— all that is dreadful in the wrath to come, or desirable in the glory to be revealed, demands that Calvary should be held in everlasting remembrance.

66

"Not Eden's groves, nor Jordan's streams,
Not Bethel with its mystic dreams,

Nor Sinai, where the Law was given,

Nor Tabor, clothed with light from heaven,
Nor all earth's noblest scenes, can be

So dear to man as Calvary."

Let us therefore endeavour to meditate on some of its associations. We say some, as a small selection only can be made. We ask attention to three words-LAW, LOVE, and LIBERTY, which will lead us to look at the suffering Saviour under as many different aspects-Condemned, Consecrated, and Conquering.

I. Look at the Saviour as Condemned; and herein see Law in its might and majesty. We speak not now of human law. Christ was condemned by man, and according to man's law; but the whole proceeding was a mockery of all law and justice. If we study the conduct of Caiphas, Herod, and Pilate, we see nothing of the majesty of law. The infamous Jeffries would scarcely have treated the worst criminal with so little decorum as those rulers manifested towards the meek and innocent Saviour. We speak of Divine law. The Saviour was "made under the law," and he must bear the consequences of the position which he voluntarily assumed. The Jews said “ We have a law, and by our law he ought to die; because he made himself THE SON OF GOD." Divine justice, holiness, and truth also said—“ WE have a law, and by our law he ought to die, because he made himself the SON OF MAN." In these two utterances, we see injustice and justice-falsehood and truth. The Lord Jesus was condemned by man— he was also "made a curse for us." Man's condemnation could have effected nothing, if God had not imputed sin to the Sinless One—if “the Lord had not laid on him the iniquity of us all."

Thus, in the sufferings and death of the Saviour, we see the might of law. It was the law of God which arrested the Saviour, bound him, and slew him. It was a great proof of the might of law when an English judge sentenced the heir to the English throne to be imprisoned for contempt of court; and frequently now, one single

officer armed with a small piece of paper exacts obedience from the many and the mighty. There is something awful and mysterious in the might of even human law, when administered solemnly and righteously; but it is much more so as regards Divine law,—and this is the case most of all when it is viewed in connexion with the sinless Saviour. He bowed to its authority-he reverenced also its majesty, thus acknowledging its holiness, and putting honour upon it. Truly, "he magnified the law, and made it honourable," and became "the end of the law for righteousness to every one that believeth."

Calvary thus proclaims, as with a thousand voices-The honours of Divine law must be maintained, cost what it may. How solemnly does this fact bear upon the unbeliever who rejects this great sacrifice, and upon the careless soul who passes by all this wondrous display of love and justice with unconcern! Behold, ye despisers, the truth and terribleness of the threatenings of God's holy law. His own Son, when he took the sinner's place, was not spared. The curse of the law smote him, filled him with unspeakable anguish, and exposed him to the bitterest sufferings. Do you think, then, that you may break God's laws with impunity? It cannot be ! If God's own sinless Son cried out in agony, when under the curse of the law, how will you feel, and what will you say, if God's wrathful displeasure should take hold of you? The only way of escape is to fly for refuge to the Saviour, who "died, the just for the unjust, that he might bring sinners to God." Shelter in him, and no curse can smite you.

Believer in Jesus, this also concerns you. For you that curse was borne-for you that law was honoured; though a law-breaker in yourself, yet in Christ you are a law-fulfiller. He is "the Lord your righteousness," and you may now boldly sing" Who shall condemn ? Christ hath died." The honours of the law are not tarnished by your salvation, but the Judge of all justifies you as a believer in Jesus. Glory then in the cross of Christ, and glorify God for this unspeakable gift.

II. Look at Christ on Calvary as consecrated, and see Love in its tenderness and triumphs. If ever entire consecration to any causeif ever complete devotedness to the interests of others was manifested, it was at Calvary. Yes, there we behold both exhibited to an infinite extent. Hark to the Saviour's words, and remember that they faithfully portray his heart's feelings-" Lo, I come;" "I delight to do thy will;" "I have a baptism to be baptized with, and how am I straitened till it be accomplished; "Father, the hour is come; glorify thy Son, that thy Son may glorify thee;" "For their sakes I sanctify myself, that they also may be sanctified through the truth." And who were those for whose eternal welfare he thus devoted himself? They were vile, insignificant worms of the dust, ungrateful rebels, who had lost the image of God, and who desired not the knowledge of his ways. How wondrous was his love to give HIMSELF for such!

In this Consecrated One hanging on the cross, see Love in its most wondrous tenderness. Around his cross were enemies for whom he prayed; near him was a writhing wretch whom he renewed and

saved; beneath him his mother, and a few attached friends for whom he tenderly cared. These three different characters and classes drew out his heart's love in its various manifestations: pitying love to his enemiessaving love to mourning, praying souls-and sympathising, comforting love towards afflicted and tried ones, and all infinitely tender. But it was also triumphant love. It triumphed over pain, shame, dishonour, and the natural shrinking back of his true human nature;-over all the taunts and scorn of enemies—over all the coldness and treachery of friends-over sin, death, and hell. It was glorious, omnipotent love, which failed not, which faltered not, until it reached its great goal triumphantly shouting, "IT IS FINISHED!" Well may the watching millions of angels burst out into a song, and that song be, "Behold how he loved them whose cause he undertook!" Let the strain be prolonged through everlasting ages, for "worthy is the Lamb that was slain." "Unto Him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever. Amen."

III. This Conquering One introduces liberty in perfection and permanence. He was bound that his people might go free. He was nailed to a cross, that all who believe in him might have liberty to "enter even now into the holiest by his blood." He was imprisoned for a time in a dark sepulchre, that all who "rise with him" might dwell in his Father's house, where are many mansions, and enjoy for ever "the glorious liberty of the children of God." All he did was deeply needed—without it there could have been no deliverance; for only "by the blood of the everlasting covenant could the prisoners go forth out of the pit, wherein was no water."

Man by nature is a prisoner of justice-a slave of Satan-and a drudge of the world. One who hung at the side of Christ, even the bound and blaspheming thief, was a representative of us all. The Saviour came and "proclaimed liberty to the captives," but he must do more than this. If the captive ever goes free, the Saviour must procure liberty for him, and this can be only done by the payment of an adequate ransom, and then by effecting a rescue; Justice must be satisfied, and Satan must be conquered. The price demanded is infinite-the power requisite must be Almighty; the Cross provides the one, and ensures the other. We rejoice in the fact that on Calvary the great battle of human liberty was fought and gained. Sometimes a victory has been an epoch in a nation's history-the commencement of a new era. Who has not heard of that valiant Swiss soldier, who, in order to break the Austrian phalanx, gathered with his arms as many spears as he could clasp, shouting as he rushed forwards-" Make way for liberty!"

"Make way for liberty,' he cried,
'Make way for liberty,' and died !"

-And he did make way for liberty, the enemies' ranks were broken, and a nation's chains were riven. But Christ did this in the noblest sense,