To this we reply: Jesus was conscious all the time of His forthcoming death. He foretold it again and again. He was always conscious of the plots against His life. This truth is corroborated by the following scriptures: Matt. 16-21; Mark 9:30-32; Matt. 20:17-19; Luke 18:31-34; Matt, 20:28; 26:2, 6, 24, 39-42; Luke 22:19, 20. Further, in John 10:17, 18 we have words which distinctly contradict this false theory: "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." In addition to this we may make mention of the many, many references and prophecies of the Old Testament to the fact of Christ's death. Then there is Christ's own testimony to the fact of His death being predicted and foretold by the prophets (Luke 24:26, 27, 44). See also Isa. 53; Psa. 22; 69. 2. THE MARTYR THEORY. It is as follows: Christ's death was similar in kind to that of John Huss, or Polycarp, or any other noble man who has given up his life as a sacrifice for a principle and for truth. To this we reply: Then Christ should have so declared Himself. Paul should have said so. That word was used for other Christian deaths, why not for Christ's? Then there is no mystery about the atonement, and the wonder is that Paul should have said anything about the mystery. Further, if Christ died as a martyr He might, at least, have had the same comforting presence of God afforded other martyrs in the hour of their death. Why should He be God-forsaken in that crucial hour? Is it right that God should make the holiest man in all the ages the greatest sufferer, if that man were but a martyr? When you recall the shrinking of Gethsemane, could you really--and we say it reverently--call Jesus as brave a man facing death as many another martyr has been? Why should Christ's soul be filled with anguish (Luke 22:39-46), while Paul the Apostle was exultant with joy (Phil. 1:23)? Stephen died a martyr's death, but Paul never preached forgiveness through the death of Stephen. Such a view of Christ's death may beget martyrs, but it can never save sinners. 3. THE MORAL EXAMPLE THEORY. Christ's death has an influence upon mankind for moral improvement. The example of His suffering ought to soften human hearts, and help a man to reform, repent, and better his condition. So God grants pardon and forgiveness on simple repentance and reformation. In the same way a drunkard might call a man his saviour by whose influence he was induced to become sober and industrious. But did the sight of His suffering move the Jews to repentance? Does it move men today? Such a view of Christ's death does not deal with the question with which it is always connected, viz., the question of sin. 4. THE GOVERNMENTAL THEORY.