CROSS OF CHRIST BORNE BY SIMON.-Luke xxiii. 26.

"And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus." What can be more purely accidental? What Providence can you discern here? Stop a moment, and consider the matter a little more attentively. Jesus himself said, "He that taketh not his cross, and followeth after me, is not worthy of me." The same declaration is repeatedly made by our Lord, and urged on those about him. Every one knows that this peculiar phraseology is grounded on the manner of execution by the cross, and is an allusion to the circumstance of Christ's carrying his own cross, and of Simon's substitution on the occasion here referred to. By taking of the cross and following after Jesus, there is an allusion to the taking up of Christ's cross by Simon, who thus followed his Master to the place of execution. In this way of speaking, Christ includes all the labours, difficulties, reproaches, trials, and persecutions, which his people are to bear after him for his sake. He bore sufferings and shame himself first for them, going before them. They must in turn bear such things for him, going after him; and thus they take up their cross and follow him. So far none will dispute. But what has this to do with Providence? A great deal. Let it be observed that the declaration of Jesus, repeatedly made in

this phraseology, was prospective in its allusion. The thing to which it refers, and on which the phraseology is grounded, had not happened at the time when Jesus used it. It was still future till the time of his death. Christ, then, used the phra seology from his foreknowledge of what was to take place at his death, with respect to the circumstance of his carrying his own cross, and of Simon's being met on the way to the place of execution, and his being compelled to carry the cross for the remainder of the way. Here, then, is the Providence. At the particular time in which this phraseology could have its reference accomplished, Simon chanced to be coming out of the country, and happened to meet the party who led Jesus to the place of crucifixion. Had he not come, or had he come a few minutes sooner, or a few minutes later, the reference of the language of Christ would have wanted the ground on which it was to rest. Besides, when they met Simon, what excited the thought to make him carry the cross? Was not this providential? Here we see that the most casual things are under providential direction; and that the most trifling things recorded in Scripture are calculated to give edification to the man of God. Simon's taking up the cross and carrying it after Jesus, when led to the place of crucifixion, like Christ's washing of the feet of the disciples, is a symbolical action, including all the trials of the Christian for Christ's sake. The cross itself many may never be called to bear. Perhaps, as a matter

of fact, none of them may be called to carry their own cross to the place of crucifixion. They may not be called at all to suffer death. But taking up the cross refers to all trials for Christ's sake; and every Christian must take up his cross and follow Jesus. None of the people of Christ, who live any time in the world after they are called to the know. ledge of him, are without their trials in proportion to their strength. This shows the great importance of right views of the inspiration of the Scriptures. Many tell us that inspiration cannot be necessary in historical facts known to the narrator. But, had the historian been left to himself, he might have omitted the fact about Simon, and in that case we would have wanted the very foundation on which one of the most commonly repeated sayings of Jesus was grounded. They who have loose notions of inspiration are not in the tract in which they can make discoveries in the word of God. They read it as a common book. It should be read as being, every line of it, God's book. The savage wonders at the process of the man of science in examining the bowels of the earth to make discoveries. Such a savage in the things of God is the man who does not examine the Scriptures in the way in which the philosopher examines the earth.

CHRIST'S DEATH BY CRUCIFIXION.-John xviii. 31.

This was pre

Christ was to die on a cross. dicted, and this was accounted by the Jews an ac

cursed death.

"Cursed is every one that hangeth on a tree." Christ, then, who was made a curse for his people, must die on a cross. But how is this to be brought about? It was properly the Jews who put him to death; and had they performed the business without the intervention of the Roman government, he would not have been so executed. He was condemned by the Jews for blasphemy, and the blasphemer was stoned to death by the law of Moses. Pilate acquits Jesus, and how can he crucify him? He saw that the thing was inconsistent, and, therefore, when he yielded to the importunity of the Jews, he gave him up into their hands to do with him as they pleased. "Then said Pilate unto them, Take ye him, and judge him according to your law.

The Jews, therefore, said unto him, It is not lawful for us to put any man to death." Here is the hand of Divine Providence. The power of life and death was now taken from the Jews, otherwise Christ would not have been put to death by crucifixion. He would have died in the way in which the Jews put blasphemers to death. But there is another providential interposition in this matter. Pilate, unwilling to put Jesus to death himself, offered to give him into the hands of the Jews to put him to death in their own manner. Yet they would not accept the offer. How scrupulous they have become! The men who a thousand times endeavoured to kill Jesus without even the colour of trial, now refuse to execute him when he is given up into their hands! What did

they fear? Could they really fear the Roman government, when the Roman governor gave up the prisoner to them, and desired them to judge him according to their law? Were the Jews, on other occasions, so very conscientious in yielding obedience to the Roman authority? Whatever might be their reasons, it was evidently of God that they refused to execute Jesus according to their own customs. They refused, and Pilate complied. Why did he comply? Had he not here a good pretext for saving Jesus as he wished? Might he not have said, I have judged him innocent. As you have judged him guilty according to your law, you must put him to death, or let him live. Why did he not reason thus? Why did he yield? The reason is, "That the saying of Jesus might be fulfilled which he spake, signifying what death he should die.” How wonderfully does God work in his Providence! He does his pleasure as well by his enemies as by his friends. Pilate and the Jews, on this occasion, were the ministers of Providence, and fulfilled his purpose, while they broke his law!

TITLE ON THE CROSS OF CHRIST.-John xix. 19-22.

Herod and his men of war arrayed Jesus in mock majesty, and insultingly treated him as an impostor pretending to the throne of David. The title on the cross of Christ, composed by Pilate, was not given on this principle. Pilate, unhappy man, though, overcome by faction and the fear of false