and translated-Reconciled.

For if when we were

enemies, we were reconciled, (Karnays*,) to God by the death of his Son, much more being reconciled, (Karaλeyers, *,) we shall be saved by his life. And not only so, but we joy in God through our Lord Jesus Christ, by whom we have now received the atonement, (Karaλhaynı †.)

From this passage it appears, that reconciliation with God, and eternal salvation, are inseparably connected; and that both are of equal extent with atonement in the New Testament acceptation of that word. It also appears, how little is their acquaintance with the Holy Scriptures who make a separation between atonement and reconciliation, by assigning to the one a different extent from that which is assigned to the other. Such separation is grossly absurd. God is merciful and just. An adequate atonement cannot, therefore, possibly fail of producing reconciliation with him.

The Old Testament acceptation of the wordAtonement, also supports our definition.

The Hebrew word is . This root signifies to cover, as the primary idea, and from it are derived the Saxon coffre, the French couvert, as well as the English coffer and cover. The Hebrew caper or copher, is first applied to the pitch which covered the ark of Noah, and secured it from danger by water, Gen. vi. 14. It denotes also Hoar-frost, which covers the ground, Exod. xvi. 14.-The Cypress, or Camphire tree, which covers from the heat by its shade, Song. i. 14.-A covered bowl or bason, Deut, xiv. 26.-The young Lion just forsaking his covert, Jer, xxv. 38.-And a small village, as a eavert or retired place in the country. Josh. xviii. 24. + Reconciliation.

* Atoned for.

is the word, also, for the mercy-seat, or the cover of the ark of the covenant, Exod. xxv. 17, which is rendered by the Septuagint, ime Upon this mercy-seat of pure gold, God dwelt in the Shekinah, and from it he communed with his covenant people from between the Cherubim, as a reconciled God. The apostle Paul explains this mystery. Jesus Christ is the mercy-seat in whom God is reconciled. Rom. iii. 25. Whom God hath set forth to be a propitiation, (angor,) through faith in his blood, to declare his righteousness for the remission of sins. In Christ we have the, the propitiation, the atonement for the remission of sins. To cover sin, is, therefore, to pardon it-to remove the offence for reconciliation. Blessed is he whose transgression is forgiven, whose sin is covered. Psalm xxxii. 1.

The Hebrew word, in all instances in which it is applied to denote the effect produced by the piacular oblations required by the law, and in which our translators render it by the word-Atonement, bears its primary signification to cover, in a moral acceptation*. It signifies covering the offence of sin for the purpose of establishing a perfect reconciliation. The verb is, accordingly, translated to make Atonement, Exod. xxx. 15, to make Reconciliation, Lev. viii. 15, to appease, Gen. xxxii. 20, to be merciful, Deut. xxi. 8, and to forgive, Jer. xviii. 23. And the noun is rendered Ransom, Exod. XXX.. 12, Satisfaction, Num. xxxv. 31, and Atonement, Exod. xxix. 36.

As we are convinced that important results in the investigation of Scripture doctrines depend on this eriticism, we deem it proper further to add, that

* Num. xxix. 11. Lev. i. 4. and v. 6. &c. &c.

this idea is included in every application of this word to the moral relations of man with man. The person whose ox had, through neglect, killed a man or woman, was permitted by the law of Moses to redeem his life by a sum of money. This sum covered the transgression, and established friendship. It was called. Exod. xxi. 30.

The punishment of a murderer, was, in no case, to be remitted. Nothing therefore could remove his offence, or reconcile society to him. Ye shall take no satisfaction, (copher,) for the life of a murderer *. Even a bribe which by corrupting a judge, covers transgression, is called by the same name t.

From this examination it abundantly appears, that the Scriptures of the Old Testament support our definition; that Atonement is but another name for Satisfaction, Propitiation, or Redemption; and that it is inseparable from. Reconciliation, the forgiveness of sin, or a participation in the mercy and friendship of God.

* Num. xxxv. 31.

1 Sam. xii. 3.

FROM THE RELIGIOUS MONITOR.

ANECDOTE.

IT is much to be regretted that the works of the illustrious Calvin are so little read in the present day. Every person who is acquainted with the writings of our most eminent reformers, both in England and Scotland, such as Hooker, Cranmer, Knox, &c. knows that no man was held in higher

estimation by those distinguished characters than John Calvin, and no human compositions were more read and admired by them than his.-Nor was it only by persons of the above description that Calvin's writings were esteemed. The depth and ingenuity of his thoughts, the strength and accuracy of his reasoning, and the purity and elegance of his diction, have led many who had no relish for the Gospel to peruse his works.

The celebrated infidel, Lord Bolingbroke, was a remarkable instance of this; and the following anecdote, in proof of it, may be depended on. One day a Clergyman of his Lordship's acquaintance, (Mr. C—b, who died Vicar of Battersea,) happened to call for him, when he was reading in Calvin's Institutes. "You have found me," said his Lordship, reading John Calvin. He was indeed a man of great parts, profound sense, and vast learning. He "handles the doctrines of grace in a very masterly "manner."-" Doctrines of grace!" replied the Clergyman," the doctrines of grace have set all mankind together by the ears. "I am surprised to hear you say so," answered Lord Bolingbroke, you who profess to believe and to preach Christianity. Those doctrines are certainly the doctrines "of the Bible: and, if I believed the Bible, I must * believe them. And, let me seriously tell you, "that I think the greatest miracle in the world is, "the subsistence of Christianity, and its continued "preservation as a religion, when the preaching of "it is committed to the care of such unchristian gentlemen as you."

VOL. III.-No. I.

RELIGIOUS INTELLIGENCE.
GIOUS

STATE OF RELIGION IN HOLLAND IN 1806.

By the new Constitution, (the regal,) every religious

sect is equal in the eye of the law; and their respectiveministers are all equally excluded from any of the functions dependent on the government. The provincial Synods are 9 in number, forming a total of 53 classes, to which are attached 1570 preachers. The Roman Catholics have 300 churches, which are attended by 400 priests, without including the conquered countries. The Arminians are spread throughout the provinces of Guelderland, Holland, Utrecht, and Friesland This society consists of 34 communities, at the head of which are 43 preachers. The other sects chiefly tolerated in Holland, are the Lutherans, the Anabaptists, the Moravian brethren, distinguished by the name of the Evangelical Fraternity; the Greeks, Armenian Christians, Quakers, and the Jews. Of all the states in Europe, Holland is the one where the Jews have for a long time back been admitted to a civil existence. They are divided, as elsewhere, into German and Portuguese Jews. The latter are the richest their manners are more polished, and they are further removed than the Germans, from the vices and customs with which this nation is reproached in certain parts of Europe. By a decree, passed in 1796, the Jews, like the Catholics, have acquired certain political rights. Amsterdam owes a great part of its flourishing situation to the Portuguese Jews: they are looked upon as the most enlightened of the Israelites. Sketches of Holland, under King Louis Napoleon, 1806, contained in The Monthly Magazine, Ap. 1809.