are required to sign the canons, &c. of the Synod of Dort. Among the ministers there is no other precedence or inequality in rank than what age gives. Whenever any of them is disabled by years or weakness from doing duty, he is declared emeritus. In Guelderland, and elsewhere, the old and weak ministers at their request have assistants procured for them. These are settled as if they were called to a vacancy, and succeed the ministers with whom they are associated.

There are many manors in the Netherlands, whose owners or lords possess the right of patronage in the church; that is, the right of proposing a minister to the congregation. Others have a right of approving or rejecting the choice made by the Consistory. The States General have steadily resisted every attempt made by the Synod to destroy or impair this right of patronage. The appointment of a chorister and sexton belongs also to the right of patronage.

The elders are chosen by a majority of votes of the Consistory, without the cognizance of the magistracy. In Enkhuysen the election of elders and deacons is made from a nomination of the Consistory of double the number needed, by a majority of votes of the congregation. The votes are collected by a minister and an elder. In Delft and Rotterdam these officers are also chosen by the congregations. The election when finished is published for three successive Lord's days in the church, after which, if no objection is brought against their walk and conversation, they are ordained. Their duty is, in connexion with the ministers, to take care that discipline is properly exercised over all the members of the congregation. They are also bound to have regard unto the conversation and

doctrine of the ministers, that they discharge their duty aright. They accompany the ministers in their visitations of the flock, especially previous to the administration of the Lord's Supper. They remain in office two years: and every year new ones are chosen to supply the places of those whose time expires.

The deacons are also chosen yearly as the elders, and serve as long as they do. Their office consists in diligently collecting, and faithfully distributing, the alms of the congregation to the poor. The collection of the alms is made publicly in the church, and also at the houses of the members of the congregations. In some places, application is made to the benevolent members of other denominations, who cheerfully aid the deacons. The deacons have, moreover, the management of the real estate of the poor, and take care that they regularly receive their income. Every year they render an account of their receipts and expenditures to the Consistory, in the presence of such of the congregation as choose to be present. In many large cities, the deacons constitute a distinct body from the minister and Consistory; but, in small places, they make together but one-and the deacons do nothing without consulting the minister and Consistory. Neither elders nor deacons receive any compensation for their services.

The preservation and repair of the churches and monuments in them, are committed in the cities to certain persons, appointed for that purpose by the magistracy, called Church Masters; whose business also it is to take care that the revenue appropriated for that purpose be paid,

In addition to the care which the deacons take of the poor, there are erected in the cities, and

many towns, hospitals in which the necessitous are assisted. There are in every part of the country hospitals for old men and old women, and for the sick and wounded-orphan-houses and bedlams, or mad-houses, and such like, which are governed by their proper officers. The magistracy appoint them, and they continue in office for life. Besides many individuals have, at their own expense, erected buildings, in which they support old and needy people.

In many cities and a considerable number of towns, there are schools established by the magistracy, and it is the duty of the Consistory in every congregation to provide good schoolmasters, that the youth may be taught, not only reading, writing, grammar, and the liberal sciences, but also the principles of religion as maintained by the Reformed Church.

(To be continued.)

FOR THE CHRISTIAN'S MAGAZINE.

THE DOCTRINE OF THE ATONEMENT.

Our Lord Jesus Christ, by whom we have now received the Atonement.-Rom. v. 11.

EVERY

No. II.

judicious man subscribes, without hesitation, the confession of the king of Israel, at the dedication of the Temple, 1 Kings 8. 46. There is

VOL. IH.-No. II.

M

no man that sinneth not and it is impossible to form a correct idea of the true God, without a persuasion of his justice and his holiness. With a full conviction of the depravity of our own hearts, and of the purity of the divine mind, how shall we appear before him? It is not imbecility of mind or a superstitious fear which dictates this inquiry: but rather it is blindness or folly which prevents its becoming universal. It is a question of great interest to every one who feels his obligation to reverence the supreme Being-" Wherewith shall I come before the Lord, and bow myself before the high God" Nature's light throws not even a solitary ray upon the path of fallen man in this awful inquiry. Its answer is found only in the gospel of Christ.

Every system of religion, indeed, proposes for its object the establishment or maintenance of friendship or fellowship with the deity; but the Christian doctrine alone exhibits such friendship and fellowship founded upon an atonement, which maintains unsullied, the beauty of the Lord, in the perfect hatred and condemnation of sin. It alone secures the salvation of the sinner, consistently with the glory of Jehovah.

We have defined in the preceding number†, atonement to be,

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

We will now proceed to show that our Lord Jesus Christ hath made such atonement for our sins. We assert this not as an opinion, but as a fact; and we appeal to the infallible oracles of God as containing ample testimony. If, from a review of + Page 37.

* Mic. 6. 6.

this testimony, it shall appear that the Redeemer hath indeed made ample satisfaction for the of fence, and in consequence of that satisfaction we have reconciliation with God, the proof will be complete. With atonement, in any other sense of the word, we desire to have nothing to do. An atonement offered where no offence existed, is an absurdity not to be charged upon the Bible. An atonement which does not satisfy in the most ample manner for the offence, is not worthy of an inquiry; and one, which, making satisfaction, does not procure reconciliation, although it may afford scope for the ingenious sophistry of a smatterer in theology, can never be recommended in the Christian's Magazine, as the foundation of the sinner's hope.

Christ Jesus has made atonement.

It is assumed in this Essay, that mankind have sinned. But this is no unscriptural assumption. Rom. 5. 17. Death passed upon all men, for that all have sinned. It is also assumed that sin is an offence against the great and holy God. So So say the Scriptures*. Conscience, also, that tribunal which man places over his own actions and motives-that faculty with which the Creator has endowed the subjects of his moral government, proclaims the offensive nature of sin. When awakened from its slumbers, it raises its voice in condemnation of our crimes; and if our own hearts coNDEMN us, God is greater than our hearts. God's law, emanating from his perfections as the indispensable prerogative of his government, prescribes our duty and condemns its violations. "Thou art of purer eyes than to behold evil, and canst not look on iniquity-these things doth the Lord hate; yea, they are an abomination to him."

* Hos. 4. 15. Jam. 3. 2. Rom. 4. 25. and 5. 15, 16, 17, 18, 20.