Lord's coming into the world, and exposing himself to the malice of the Jews; so that he could not be saved from crucifixion without materially injuring the design and effect of his mission, though not altogether frustrating it. On the one hand, it appears by the prophecies, to have been, at least, foreseen and contemplated from the beginning; and in the Epistles there are strong expressions, intimating, that it was, in some sense, necessary for the remission of sin. On the other, it is remarkable, that the language of our Lord in prayer seems to imply, that his sufferings might be dispensed with, without defeating the object, for which he came into the world. "He fell on his face and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt;" and "a second time, he prayed, saying, O my Father, if this cup may not pass from me, except I drink it, thy will be done." Again, in Mark, "Abba, Father, all things are possible to thee: take away this cup from me: nevertheless, not what I will, but what thou wilt;" and again "he went away and prayed, and said the same words." The same transaction is recorded by Luke, with this addition, "and there appeared an angel to him from heaven, strengthening him; and being in an agony, he prayed more earnestly." As no one can suppose, that he meant to abandon the design of his ministry at the very close of it; these words would

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seem to imply, that, though his death, at that advanced period, was unavoidable, and there was some great object to be answered by it, yet he did not consider it as indispensable from the beginning. This is countenanced by his expressions in the prayer offered up in the presence of his Apostles, at a calmer moment; "I have glorified thee on earth: I have finished the work, which thou gavest me to do."

It has also been observed, that Jesus came to turn the Jews from their sins, that they might receive him as their Messiah; that he lamented his want of success, when he wept over Jerusalem'; and, therefore, that the enormous guilt of putting him to death, could not be necessary to that process, on which their salvation depended. Much less can we suppose, that the Jews were laid under a necessity of perpetrating this horrid crime. If he had succeeded in converting the Jews, they would not have put him to death; but it cannot be conceived, that their conversion would have frustrated the redemption of the world; and that the power and benevolence of the Almighty were fettered by the sentiments of the Jews. The same supposition is thought to be strengthened by the parable of the householder, who, after his servants had killed his messengers, sent his only and well-beloved son, saying, “ they will reverence my son." Here an expectation of

the success and safety of his son is plainly implied. This our Lord applies to himself.'

That our Saviour considered his death, as connected with the purpose of his mission, appears by his words, some time after the restoration of Lazarus to life: "the hour is come, that the Son of Man should be glorified. Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit." Yet immediately after, he says, "now is my soul troubled, and what shall I say? Father, save me from this hour; but for this cause came I to this hour, Father, glorify thy name." All this seems to imply, that his death by the hands of the Jews was a very important dispensation; but not absolutely essential to the redemption of mankind. God could have saved the world without it.

One text, which appears to favour the opinion, that the crucifixion of Christ made an original part of the plan of redemption, is in the thanksgiving of Peter and John: "Of a truth, against thy holy child Jesus, whom thou hast annointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, for to do whatsoever thy counsel determined before to be done."* The words, "determined

*Acts iv. 27.

before to be done," do not, however, import, that these events were indispensable, and essential to the redemption of mankind, so that Christ could not have been a Saviour without being crucified.2

On the whole, we may say, that the mode of Christ's death was an important part of his ministry; but, from his own words, we may conclude, that it might have been dispensed with by his Father, without defeating the end of his coming into the world. The degree, in which it was important, will come under consideration hereafter.

The peculiar obscurity attending this doctrine, arises from the number of ambiguous terms and metaphorical phrases, by which it is expressed. The importance and popularity of the subject might naturally lead us to expect, that if the doctrine were true, the word atonement would be frequently used in the Sacred Writings; and that, by a comparison of different texts, its true meaning might be easily ascertained; but, in fact, it occurs only once in the whole of the New Testament. Neither the word itself, nor the verb to atone, from which it is formed, is any where to be found, except in my text. We meet with the original word, of which it is a translation, four times, and the verb from which it is derived, six times; and in all these cases, it is rendered reconciliation and to reconcile. Even in my text, the translators, to show that it had no peculiar signifi

cation there, translate it by reconciliation in the margin of the Bible. They probably had no reason for varying the phrase, except to avoid frequent repetition, as reconcile had been twice introduced into the preceding verse. Nor was there any other sufficient reason; for at that time the two English words were synonymous, and are taken in the same sense, even in the Old Testament.3 Thus, "They made reconciliation with their blood upon the altar, to make atonement for all Israel."* In the Greek version of this text, reconciliation and atonement are expressed by the same word. In Leviticus, (viii. 15,) the words, in Hebrew and Greek, usually translated to atone, or to make atonement, are rendered, to make reconciliation. Atonement has the same meaning in the text. Paul is speaking for the Gentiles, who had reason to glory in the grace of God, that through the Lord Jesus Christ, "when they were yet enemies," (v. 10,) they had been received into his Church, on the same terms with the Jews, and enjoyed the blessing of being reconciled to God; and thus "received the atonement."

The English word, atonement, has a variety of significations in our Bibles. In several places it means the consecration of Aaron and the Levites; and the sanctification of the altar of incense, and the altar for burned offerings. It also signifies

* 2 Chron. xxix. 24.