As we propose to devote a series of Essays under this head to an elucidation of the doctrine, it will be necessary, in this early stage of the discussion, to inform our readers what ideas we annex to the word Atonement, as employed in a religious acceptation. Correct definitions of the expressions employed in designation of any important subject, are recommended no less by the nature of the case itself, than by the best writers on the art of reasoning. We apprehend also, that in order to comprehend what we shall hereafter offer in proof of the fact, that Christ has made atonement for sin, and in illustration of its nature and extent; recourse must be frequently had to the definition which shall now be given of the term in which we express the doctrine.

By the Atonement we mean,

That which effectually removes the offence of sin, and procures for the sinner reconciliation with God.

The common acceptation of the word Atonement, certainly supports this definition. It is uniformly employed to signify adequate reparation for an insult or an injury, in order to restore to friendship parties' at variance. It occurs only once in the scriptures of the New Testament, and that is in the text which stands at the head of this Essay. Karahhayn, is the Greek word which is thus rendered. The translators were constrained by the nature of the subject, to render it, in every other instance in which it occurs, by the English word-Reconciliation, instead of Atonement. This is exemplified in the verse which precedes the text under review, and which forms with it one argument. The corresponding verb and participle are used in that verse,

* 2 Cor. v. 18, 19. Rom. xi. 15.

and translated-Reconciled. For if when we were enemies, we were reconciled, (Karnλhaynμe *,) to God by the death of his Son, much more being reconciled, (Karanλays,*,) 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, (Karaλλaynı †.)

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 cocert, Jer. xxv. 38.-And a small village, as a covert 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, angio. 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 of fence 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 Reconcitiation, 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 criticism, 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 f

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.

t1 Sam. xii. S.

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, Craniner, 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. Cb, 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."