the traditions of men: and therefore it is to them as a bare, dry, naked statement, as a single, unconnected dogma, which they can repeat in a few hackneyed terms, and then have nothing more to say upon :-it stands useless in their minds, like a candle that is not lit. But the true beauty of the doctrine of the atonement, is the beauty of the diamond. Turn it which way you will, it throws out new splendours. Yet no. Not the purest of Golconda's gems, turned and exhibited in the morning sunbeam of the brightest sky, and shooting forth on all sides its countless and complicated rays of many-coloured brilliancy, till the smarting eye can no longer meet them, ever shone with a glory, like the glory of the atonement; ever poured forth a lustre, such as streams perennially from the cross. Now this glory, the student of prophecy has continually set before him, in the types. Here then, if he be a believer at all, we have a pledge for his stability. He may, at times, appear to stumble; but we may hope that he shall not greatly fall. And, while we are thinking, and comforting ourselves with the thought, that though he does seem to have a little knowledge, upon a particular point, which we have neglected, yet nevertheless he is a light, fanciful, unsettled character, which we are not;-let us rather, brethren, take heed, lest after all it shall be found, that we have come far short of him, in our views, and in our experience, upon points most essential to the Christian system and character.

And now, having concluded our article, we have a few words to say, upon another subject. The present Number of our periodical has been advertised, in the daily journals. We have given, in our advertisement, the leading topics-" Prophecy among the rest, that all-attractive subject; and we have reason to apprehend, that this mode of seeking publicity has led to some not very favourable remarks. If it should please God to carry on our work-the continuance and whole management of which, from Number to Number, depends upon His blessed will alone-it certainly forms part of our present plan, subject, at all times, to His disposal and control, to advertise again. We have, however, a word or two to say upon this matter; which perhaps may best appear, in the shape of a dialogue. It is between ourselves and a well-meaning lay-friend.

Friend. Well, Mr. Editor, I was yesterday looking over your last Number.

We. And, pray, what did you think of it?

Friend. I have said behind your back, what I should not like to say before your face.

We. There, I believe, you are not singular. (Friend laughs.) The first Number for 1829 is in a good state of forwardness.

Friend. The first Number for 1829? minds me of an advertisement of yours. yours. Was it not?

By the bye, that re

I suppose it was

We. We have advertised our next Number. Friend. Well, Mr. -, you will excuse the liberty I take. But I really think you have committed a fault: and I hold it to be always a duty of laymen to tell clergymen of their faults, you know. (Laughs.)

We. Yes, the laity make pretty free with us now, I must confess. We used, formerly, to lord it over them. They are beginning, now, to lord it over us. In fact, with only a very few exceptions, all the religious laymen, of my acquaintance, are neither more nor less than lay popes. (Friend laughs.) But now for my fault. What is it?

Friend. Why, that puffing, catch penny concern of an advertisement, in all the papers. Really I think it is quite out of character, in a religious periodical. Why, there is "Prophecy," and "the Jews," and "Jewish Literature," and "the Bible Society;" and "Politics," to be sure, above all things; “Russia and Turkey!" and "the Brunswick Clubs!" Really I think, in matters connected with religion, to puff and advertise in that way is quite out of character. (Laughs.) What have you to do with politics and the Brunswick clubs?

We. That I intend to tell my readers in the Review itself. But the fact is, my dear sir, people are all in the wrong; and what we want is, you know, to set them all right. (Friend laughs.) And if we publish books, and then neglect to tell folks what we are about, we cannot expect to be very successful. As to the catching of pennies, that is all your own. (Friend laughs.) So you yourself would say, if you knew particulars. Do you approve of No advertisements, in such concerns? Friend. I think advertisements are quite out of character. We. Cannot you stay and dine with us?

Friend. Thank you, I should be very happy: but my carriage is waiting in town, to take me down to my country-house this evening. To-morrow is the anniversary of my Sunday school; and I have my annual sermon in the church, for the support of the funds.

We. Who preaches?

Friend. Why, this time I let the rector preach, by way of a change. Could not you come down with me, and return on Monday.

We. I should very much enjoy another sermon, from my old and much respected brother, your worthy rector. However, it cannot be. There is my own duty. I cannot leave that.

Friend. Your own duty? Oh, never mind your own duty. You come with me, and I will take care of your duty. If the worst comes to the worst, you know, I can send up the curate in the gig. John can easily drive him up in the morning, in good time for service. Oh, a most excellent man, I can assure you; fit to stand in any pulpit in England. I guaranteed him forty pounds a year for the evening lecture; otherwise, with his large family, he could not have stayed.-Come. Say you will go with me in the carriage.

We. Thank you, I am preaching a course.

Friend. Well, then, take a bill at any rate.

Let me see.

Oh, here I have them, in my pocket. Here, take two or three. I always draw up the bills for the anniversary of my Sunday school, with my own hand; and print them in town. Look, a piece of poetry, to be sung by the children.

We (reading). And so the worthy rector is actually going to preach for your school to-morrow.

Friend. Yes. I told him he must.

We (reading). And you have extra music for the occasion, I see?

Friend. Yes. I always arrange that, and give notice, beforehand, in the bills. It helps the collection not a little. Nothing takes the money out of the people's pockets like music. We (reading). And a hymn for the occasion, too?

Friend. Yes. You know the loss by death our village has just sustained. I resolved to have something a little pathetic. And the rector is to touch upon the subject, in his discourse.

We. And so, while my excellent friend is walking up into the pulpit, the charity children will actually be singing "The dying Roman-Catholic to his soul."

Friend. "The dying Roman-Catholic to his soul?" No. Vital spark; Vital spark. "The dying Christian to his soul." Roman Catholic, indeed. Why the dying Roman-Catholic?

We. It was a Roman Catholic who wrote the words; and really they seem, in some respects, to express the feelings. of a Roman Catholic, much more than of a Protestant. All the comfort, nearly, which the dying man seems to have, in looking out of himself, is in looking to the ANGELS. Quite a Roman-Catholic feeling. The Lord of the angels is not once so much as mentioned.

Friend. Really, now, that is very striking. Do you know, I never thought of that? Really, that is worth considering. Well, now, I never saw "Vital spark" in that light before. Certainly, a very striking observation. Evident, quite evident, now I look at it. Certainly. Certainly.

We. Well but, my dear sir, about the advertisement of the Christian Review:-I am really grieved, that I should have done what you disapprove of. Pray pardon me, if you felt hurt at seeing it.

Friend. O yes, my dear sir, depend upon it. In all things connected with religion, advertisements are quite out of character. But I must go. The carriage waits. Cannot you go with me, then? Good morning. (Goes to the door, then returns.) Now mind: Don't you put me (laughs)→Don't you put me in the next Number of your Review. Good morning. We. That I do not promise. Good morning.

THE BIGOT.-NO. I.

I AM a bigot. This I long suspected. But the name frightened me, and I was afraid to take it up. Yet why shrink from a name, when a man is conscious of the thing? I have long turned this matter in my mind; and have at length come to the determination, to declare myself a bigot.

"BIGOT. A man devoted unreasonably to a certain party; a blind zealot." Johnson.".

If I had to define, this is not, exactly, the account I should give of myself. Nevertheless, I am the kind of person, now meant by the term, bigot. When people talk of bigots, they understand such as I am. Therefore, whatever I may say of the definition, I must accept the term. That, in common parlance, I am a bigot, is clear. I am a Trinitarian, and deny that Unitarians are of the same religion. I make my own children obey me; and, when they are disobedient, punish them. I do not always use the word " catholicism," as a substitute for " popery. I commended Levi the Jew, when I heard of his breaking the shop-window of the infidel, in Fleet street. I thought Mr. Somebody a great simpleton, to say no worse, for letting the master of the shop out of jail, before his time was up. If I had the power, I would send him back. think every part of the Bible inspired. I loathe and detest modern liberality. I believe that there is a hell; and that all will go there, except those who are saved in time. And, as a general rule, in all matters of real importance, when other people differ from me, I think that they are mistaken. What is to be said of all this? Why, that I am a bigot.

I

There are sham bigots. I cannot endure them. There is,

in the present day, something, after all, respectable in the name of a bigot. Bigots are the only persons, amongst whom there is any thing like stability, of character or principle, left. Consequently, some men strive to pass for bigots. But then, on the other hand, there is also, in the present day, a great admiration for liberality. Hence these same men, these same would-be bigots, try to get a name for liberality also. They cannot stand the temptation. Thus, though they start as bigots, they cannot go through with the character. To be a bigot, indeed, looks fine. To be sure it does, for there is nothing else going, that is at all respectable. But not to be liberal? no: we cannot stand that. We may pass for bigots, in the long run. But we must let a little bit of liberality peep out now and then; that we may not quite become outcasts. Thus they fail.--There was one periodical that thus discovered itself. I differed from it in almost every point, and detested its principles and yet I liked the book, it was so very bigoted. But Byron died. The temptation was too strong. Compliments, praises, maudlin regrets, a vindication of his character. Foh!

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These fellows have tried to keep up their old tone, ever since. But I have never forgotten that. I look at them sometimes, still. But when I come to any thing that reads very strong, still the plaguing thought will again and again occur, "After all, they are only would-be bigots."-Now, if a man has no pretensions to the character of a bigot, all I can say is, that I am very sorry for him. He is much to be pitied, indeed: but, in other respects, he may be a very reputable sort of a character; that is, as reputation now goes. But when a man sets up for a bigot, and breaks down, this is bad indeed. This shews, that he has sense enough, to perceive the beauty and excellence of bigotry; but not constancy enough, to act up to his perceptions. With such persons I have no concern.

The fact is, there is no real bigotry, unless a man be a bigot in religion. These pretenders are not bigots there, and therefore they cannot keep up the character at all, and the whole is a break-down together. As is a man's religion, so is the man himself. Now I am a bigot in religion. Let me explain.

First, I hold that there are things in religion, which are fixed and certain.

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Secondly, I hold that these things admit of being known and discerned and that when a man does not know and discern them, the fault is in himself, and he is responsible. Let barristers exult in the glorious uncertainty of the law : I exult in the glorious certainty of the Gospel.

Here, then, lies my religious bigotry. I know it is called