Of the facts on which Christianity is based, and of the doctrines and precepts wherein it mainly consists, the death of Christ on the cross is the common centre, to which all the other parts of the system bear so special and intimate a relation, that without it they would be unconnected and inefficient. In proportion as this momentous event is duly appreciated, the Christian religion may be expected to prosper; but, could the fact as related in Scripture be disproved, the religion would fall to the ground. Hence, the apostle Paul termed the preaching of the gospel — "the preaching of the cross;" — and, in the discharge of his ministry both amongst Jews and Gentiles, resolved to build on no other foundation than — "Christ crucified."¹ — Such being indisputably the case, it must be regarded as a remarkable circumstance, that of this cardinal fact the precise nature and immediate cause have never yet been fully explored. That the subject is involved in considerable obscurity is not unfrequently admitted; and yet, with the exception of a few neglected hints and conjectures, little progress has been made during more than eighteen hundred years towards its complete elucidation. The solutions proposed by commentators, both ancient and modern, are for the most part borrowed from each other without sufficient proof or acknowledgment; and, as will hereafter be shown, are either inadequate, or erroneous. This deficiency of research on a point so interesting and important may be attributed, partly to the difficulty of obtaining an accurate view of all the conditions concerned, and partly to an ill-founded apprehension that such inquiries are either presumptuous and impracticable, or at best, rather curious than useful. Whether the present attempt will be more successful than those by which it has been preceded, the event must determine; but that it is neither improper, superfluous, nor unimportant, may easily be proved. It is not improper, because there are numerous intimations in Scripture which so strongly invite attention to the subject, that it is impossible to ascribe to them any other use or design; a circumstance in strict accordance with the general character of the sacred volume, which demands from its readers reflection as well as docility, and is alike opposed to credulity and to scepticism. It is not superfluous, because hitherto the subject has been either imperfectly examined, or wholly misunderstood; and, with few exceptions, has received so little illustration from expositors, that their remarks concerning it are more calculated to excite doubt than to afford satisfaction. It is not unimportant, because it tends to present the Saviour's death in the most impressive and affecting point of view, and to furnish new and powerful evidence of the truth and value of revelation.

There is little reason to regard such an inquiry as presumptuous, since it is suggested by the Scripture itself; which, moreover, assigns no other limits to the acquisition of knowledge than the capacity of the mind, and the means of information placed within its reach. The Father of lights, from whom descends every good and perfect gift, has no jealousy of his rational creatures knowing too much; but they are unhappily prone to limit themselves, by neglecting the advantages which he grants them for this end. It is true that in religion, pure and elevated affections are the principal object of pursuit; but, as a means both of exciting and of exercising these affections, sacred knowledge is essential; and, although a small amount of such knowledge may be sufficient for salvation, pious persons are not encouraged to rest satisfied with low attainments in this respect, but exhorted to grow in wisdom and understanding, as well as in all other spiritual endowments. Mankind indeed, whether pious or profane, are throughout Scripture reproached for their indifference and inattention to the operations of God; whilst, on the other hand, he is represented as approving the conduct of those who take pleasure in examining his works and ways. Much may be learned from the intelligent contemplation of nature and providence, but it is in the Christian dispensation that the divine character is most conspicuously displayed; and the more attentively its discoveries are studied, the greater inducement will there be to yield the heart to their salutary influence.

Such is precisely the object of the ensuing explanation of the immediate cause and mode of the death of Christ; — an explanation which is recommended to the reader's favourable regard by the following considerations. In the first place, it is not only in perfect harmony with all the facts and doctrines of the gospel, but also serves to elucidate and confirm them. Secondly, it demands no assent except on the ground of demonstration, and involves no reflection on the piety of those by whom it may be doubted, or declined. Thirdly, if admitted, it claims no higher merit for the author than that of having jointly cultivated to some extent physiological and biblical studies, — a combination which, although indispensable for such purposes, is not perhaps often realized; and lastly, after having been for several years submitted to private examination, it has received the assent of many competent judges in each of those branches of knowledge, without encountering any material objection. In pursuing this inquiry, a regular and inductive method will be observed. Since there cannot be conclusive reasoning on any subject without a connected view of all the facts relating to it which may be supplied by direct observation, a continuous narrative of the sufferings and death of Christ, collected from the separate accounts of the four evangelists, will first be proposed. In order to concentrate attention on the most essential points of this narrative, a short summary of its principal circumstances will next be presented, and employed as a chart to direct the course of the subsequent investigation, and as a criterion to determine the value of the several opinions adduced. These opinions will then be reviewed; and, after acknowledging such portions of truth as they may be found to contain, will be severally shown to be either insufficient, or untenable. The explanation which remains after every other alternative has been excluded will finally be demonstrated; and the rest of the treatise will be occupied in pointing out some of the useful purposes to which it may be applied.

That the subject is deserving of profound attention will not be disputed. All the works of the Deity are entitled to the most respectful regard; but some of them are so obscure and mysterious as to be in a great measure beyond the reach of investigation. Others, like the phenomena of nature, appear magnificent even to the naked eye, but still more so when minutely and scientifically examined. Just so it is with the death of Christ on the cross. To render it available for practical purposes, the most ordinary contemplation is sufficient; but, under close and critical inspection, it becomes far more intelligible and affecting. With the inspired narratives and doctrines concerning this solemn event the student of Scripture may well be content; but, by penetrating a little beneath the surface, he finds himself in contact with awful realities, more impressive than the most authentic reports, and which may be as distinctly recognised at all times as at the moment of their original occurrence. The entire system of evangelical religion hence acquires new evidence and attraction, tending to produce a deeper conviction of its truth, and a more cordial compliance with its invitations. Should the following attempt to develope this evidence contribute in any degree to promote such effects, the wishes of the author will be amply fulfilled.

1) 1 Corinth, chap. 1, v. 17, 18; chap. 2, v. 1, 2;— Galat. chap. 3, v. 1; chap. 5, v. 11; chap. 6, v. 12-14, &c.