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THE PRAYING WIDOW'S SON.

of which we cannot approve, or else secure for a time the wretched quicksand of neutrality, by the dishonest compromise of a guarded silence?

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a prurient readiness at fault-confessing is not Christian honesty. They are rather the exhibitions of an unsanctified spirit and an unchastened temper. Bluntness is not necessarily honesty, neither is plainness necessarily truth. Let the believer catch the true view of this feature of character from Christ. There truth and love together blend in lovely union-there plainness of speech and honesty of dealing captivate and win the soul, by the sweet and hallowed influence of their shining companions, the "meekness and the gentleness of Christ

The extent of evil resulting from this lack of honesty among the children of God is not to told. It is most pernicious in its effects among Christians themselves. It tends to lower the high tone of Christian character-it leads to the soothing instead of the quickening of conscience-it produces a dimness in the moral and spiritual discernment of those things which are “honest, just, pure, lovely, and of good report;"there keenness of judgment is mellowed by while on the vast mass of nominal Christians around it acts with fatal power. It furnishes them with an excuse for their dishonesty, which they use with frightful alacrity. Indeed, it does not need much knowledge of the springs of human action to affirm, that the evil influence upon worldly minds of the halting, compromising, dishonest testimony of a child of God, is far more deadly and noxious than that of unblushing and avowed ungodliness.

There is, then, a loud call for giving heed to the apostle's words: "Let us walk honestly, as in the day." It is specially needful for Christians themselves, in order that they may be "sincere and without offence unto the day of Christ." It is needful for the members of the true Church of Christ at large-for nothing will tend so much to union and healing of strife, as honest admission of what is wrong, and honest adherence to what is right. And it is needful for those who, though called Israel, are not Israel; so that, "having our conversation honest among the Gentiles, whereas they speak against us as evil-doers, they may, by our good works which they shall behold, glorify God in the day of visitation."

The believer's pattern for this, as for every other perfection of Christian character, is his divine Master. The means by which, through the help of the Divine Spirit, he is to attain to this, is by “looking unto Jesus." There he will mark the conduct which it becomes him to imitate, which will adorn the principles of the Gospel, be influential for good towards mankind, and bring glory to his heavenly Father. In the private and the public history of his Lord -in his intercourse with his friends-in his coramunications with the people at large-in his dealings with his enemies-he will discover the bright example of one "walking honestly, as in the day." He will mark this grace in all its purity and vigour, and he will also observe it united to, and associated with, all the other perfections of a godly and a holy life.

Honesty of Christian character is sometimes misunderstood, and, from a want of care in giving to other features their due and proper place, it becomes repulsive, not attracting, and tends to deform rather than to adorn the be- | liever. A rudeness of condemnation, which is miscalled "plainness of speech "- -a harsh and self-important habit of fault-finding, and

the softness of compassion, and the sternness of unsullied justice bedewed with the tears of gentle sorrow. The arrow that speeds from the bow of the Mighty One is sharp indeed, and true to its mark; but it leaves the hand of a sufferer, and is feathered with the wings of love. Does, then, the believer desire to walk honestly as in the day?" Let him "put on the Lord Jesus Christ."

Finally, let this be done without delay. "The times" are "perilous." "The time is short;" "the night is far spent, the day is at hand"-see that the armour of light be buckled on, and the works of darkness thrown aside. Let "our conversation be honest," as in the day; for the Lord cometh, "who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts; and then shall every man have praise of God."

THE PRAYING WIDOW'S SON.

Nor long since, while preaching to a small evangelical congregation, which has been gathered from a community over which error and indifference to religion have long held dominion, I was struck with the appearance of a modest-looking young man, whose eye and countenance most evidently showed that he was anything but indifferent to the subject of religion. So peculiar was his appearance that I took occasion after meeting to inquire him out. The following simple statement was made to me, and may in every particular be relied upon as true.

He was born in one of our New-England villages, where his mother now lives; and though he has not lived with her for years, still the dwelling of his mother has always been his home. From his childunceasing prayer to his mother. Her instructions hood he has been a subject of deep interest and of planted the seed of life in his heart while a child, and her hand wove many a restraint around his conscience, which in later times did much to hold him in check in a course of wickedness that would otherwise have been awfully great.

attended a Sabbath-school, but has since said, that He had lived in different places, and at one time he does not remember any distinct impression having been made on his mind or feelings while in the school. For the last two years he had lived in the place in which he now lives, and was employed in a manufactory. For the first year he professed to be a decided Unitarian. Not that he studied or thought on the subject, or was acquainted with the system; but though there was nothing tangible about it, yet he eagerly embraced it, as he could understand as much as this, that if it was too powerless to subdue

his wicked passions, it was too kind to require him to do it. From the time of his embracing this system, so far as it was any system to him, his moral character grew worse and worse. What it would have come to under it cannot be known; for about a year after this a Universalist preacher came into town, and proclaimed those glad tidings of great joy which are peculiarly acceptable to the wicked. He was bold, confident, noisy, headlong; and this was just what the young man wanted. There were still some ties which bound his conscience; but a few of these bold strokes cut them asunder, and permitted him to float off wherever the strong currents of a depraved heart might carry him. Here many a young man has found the rock on which he has split and been ruined for ever; and many a lonely widow is praying for her absent son-but she would pray in still deeper agony if she knew the dangers and the snares to which he is exposed. He became a decided, open, unblushing Universalist, and professed not to have a doubt but that God would treat the wicked and the evil as he will the righteous. Strong in youth, in health, heedless of the future, he did what Satan himself never did he believed the doctrine of universal salvation. Great pains were taken to plant this tree in his heart, and it soon began to bring forth its legitimate fruits. He became violent against anything and everything that looked like a restraint upon the conscience. He could rail at the real disciples of Christ he could blaspheme the name of their Master. The Word of God was unreverenced and unread. The Sabbath was awfully profaned, and public worship was totally neglected, except now and then when he went to be confirmed in his views and to take a deeper draught of poison. He loved and used ardent spirits almost without restraint. For the last two years he says he has used at least what cost him six cents every day, or twenty dollars a-year, besides extra occasions, such as celebrations, and musters, and the like! What a tax! what would be said if we should call upon young men in the Church, who have nothing but their hands, to contribute as much to spread the Gospel? Truly, nothing is so expensive as sin. The cup leads the way to the gamblingtable, and this youth was soon associated with a company of equally choice spirits, and was very frequently at the gaming-board.

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Thus he was awfully profane-a Sabbath-breaker, a hard drinker, a gambler, and a believer in the doctrine that this course would place him in heaven as soon, perhaps sooner, than a holy life! only ran in this career without halting, but without a compunction. When he thought of his mother, it was to wish her present to hear his minister prove the doctrine of universal salvation, and pour out his ridicule, which, like glowing lava, would burn while it swept away all her notions. And why wish his mother a Universalist ?-that she might be happier? No: but that when he returned to the home of his childhood, his conscience need not be disturbed by her affectionate admonitions! It was all the lowest kind of selfishness.

Some weeks since he had reached the spot at which conscience had ceased to upbraid, or even to disturb him. It was not the calm slumber which is sometimes sent as a judicial punishment, but her voice had been drowned by the louder voice of passion deep called unto deep, and every plunge in guilt gave courage and strength for a deeper plunge. After a week spent as usual, he went on Saturday evening, as he had very frequently done before, to the card-table. The companions were all merrythey drank, they gambled, they were profane, and they had all those feelings alive which usually flourish in a hot-bed of sin. They continued thus till nearly daybreak on Sabbath morning. The young man

went to his lodgings, and threw himself on his bed to rest, but it was not there. For the first time for months conscience came to her post, and her hands were filled with scourges. He had been as wicked before he had trodden the very same path before, and there was no trouble. He rolled, he tossed himself, but in vain. Something seemed to take hold of his soul, and hold it with the grasp of the grapplingiron. The character of God, the prospects of eter nity, the wounds which he had given his mother, and the pains which he had been at to be able to sin with a cart-rope," all rushed upon him with the strength of a torrent. He could not sleep-he did not try to pray, but tried to harden his heart. The morning came the sun arose, and it seemed a long time ere meeting should begin. At the hour he was already in his seat, hoping and expecting that one discourse, proving the salvation of all men, would give him rest. The doctrine was asserted plainly, boldly, and proved in the usual way. It gave hiri no rest. The stings of conscience were no less frequent, and were increasingly severe.

At noon he wandered about, and at last went to the post-office. He found a letter directed by the hand of his widowed mother. It was written, most evidently, amid prayers and tears, and was the channel in which a motlier had poured out her heart over a child who, as she feared, was ruined-poisoned at the heart! It was a nail in a sure place. A gianthand could not have dealt a heavier blow. In the afternoon, for the first time, he was found seated among those who believe there is a day of judgment -a heaven and a hell. For several weeks he was like the dumb man-trying to shake off convictions

trying to unite with his old associates-trying to believe the doctrine of universal salvation-trying to persuade himself that religion is all a delusion, and that he was deluded. It would not do. God's time had come, and the Spirit of God was too strong for him. He renounced his religious belief, and was found in the meeting for religious inquiry, though by this time he understood so much of the wickedness of the heart as to be tremblingly afraid that there was no mercy for him. But renouncing his belief was but a small part: as soon as he saw the depravity of the heart, he renounced his practices, and became as much altered outwardly as inwardly. He is now indulging a hope that he knows what it is to taste the pardoning love of Christ. He is a new creature-emphatically so. His former companions shun him-fear him-wonder that the tongue which so lately could roll sin under it as a sweet morsel, and pour out torrents of blasphemy, can now sing the new song, and cry: "God be merciful unto me, a sinner." They say that if this is religion, all ought to have it. But while they profess to doubt, they still go on in sin. Need I speak of the trembling with which he looks back upon that pit from which his fect have been taken by an unseen and Almighty hand? Need I attempt to say what are the feelings which fill the widowed mother's heart as she rejoices over the son who was dead, but is alive? Need I attempt to say what will probably be the glory which the Saviour will for ever receive, if this young man shall indeed be placed in heaven as a monument of his mercy?

PROTESTANTISM IN THE WEST OF FRANCE.

CONCLUDING PAPER.

THE severity of persecution being somewhat abated for a brief period, after the death of Henry II., the Protestant ministers, with admirable diligence,

PROTESTANTISM IN THE WEST OF FRANCE.

availed themselves of the opportunity to visit and confirm the Churches. And whether persecution raged or was relaxed, the Protestant cause still gained new adherents. The manners of the people were changed. The rude inhabitants of the isles of Oleron and Ré, having very generally received the Gospel, began to adorn it in their lives; and districts, previously remarkable for dissipation and debauchery became remarkable for piety and morality. Bernard de Palissy (the celebrated discoverer of the art of enamelling), himself a zealous member of the Protestant Church at Saintes, has described, in glowing terms, the effects of the Gospel in that district. He tells how murders and other crimes had become rarehow profanity of speech had ceased-how luxury and gaiety had been abandoned-how men lived in peace with one another and avoided litigation-how immoral songs had given place to psalms and hymns, which it was the delight of the people to sing. He dwells with evident delight upon the Sabbath scenes of groups assembled in the woods and fields, to read, converse of spiritual things, and worship God-of maidens and young girls sitting in the gardens and singing sacred songs. The whole description much resembles that which Kirkton, the historian, gives of the state of religion in Scotland at a later period.

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At Angoulême, though there were a few who had received the Gospel, they were not formed into a congregation till the close of the reign of Henry II. But afterwards rapid progress was made. The congregation increased, so that it was impossible for its meetings to be held in secret. The Protestants resolved, therefore, to meet openly. Their minister was John de Voyon, a native of the city, and nearly connected with some of its most influential families. The governor of the province having come to Angoulême, with the view of suppressing the Reformation there, John de Voyon undauntedly owned himself to be the Protestant minister, and was forthwith committed to prison. His relatives exerted themselves to procure his release; and as by this time the death of Francis II. seemed to be approaching, and politicians began to think it not impossible that the Protestant cause might soon be in the ascendant, their request was granted.

Whilst thus the Reformation advanced in Angoumois, its progress was not less remarkable in Saintonge. Léopard had returned to Arvert, and on the first Sabbath of February 1560 he began to preach there in public. He preached with success; the number of Protestants increased in the town, and new congregations were formed in the surrounding district. Such was the case also at Marennes, and in its neighbourhood. At Saint-Just, where almost all the inhabitants had abjured Popery, the church was used for Protestant worship, notwithstanding the opposition of John Arquesson, an influential person of that place. Having learned that the Reformers intended to make use of the church, he hastened to prevent such desecration, came to the spot in a furious passion, struck the man who was ringing the bell; and, to make the pulpit secure against Protes tant invasion, took possession of it himself. The agitation brought on apoplexy, and he died in course

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of the night following. His children considered this a judgment of God, and it led to their conversion.

Persecution raged and was relaxed at intervals. It never ceased to threaten, even when it ceased to rage. The Seigneur de Burie, having received instructions from Court, attempted to prevent the meetings of the Protestants in Saintonge, but in vain. Apprehensive of provoking rebellion by violent measures, he contented himself with making known the king's pleasure. The Protestants replied in a tone at once firm and respectful. Afterwards threats were again used, and Léopard being particularly obnoxious, because his labours were eminently blessed of God, the Protestants of Arvert were commanded to send away their minister, or deliver him up to the Bishop of Saintes. A deputation waited on the Seigneur de Burie; and John de l'Houmeau, an elder of the Church at Arvert, who had already distinguished himself on similar trying occasions by his calm intrepidity, declared, in name of his brethren, that, demand it who might, they would not send away their minister, nor deliver him into the hands of those who sought his life that they could not deprive poor souls of the Word of God, nor betray their shepherd to devouring wolves. Burie was enraged at this boldness of speech, and told the deputies that if important business did not require his immediate presence elsewhere, they might have to answer for it; yet they retired unharmed. In the beginning of December 1560, however, he received express orders from the king to proceed to Arvert and Marennes, to seize the ministers and their adherents. For this purpose he collected a considerable force. The Protestants of Marennes, hearing of his preparations, sent deputies to Bourdeaux to represent the peaceful state of the country, but no attention was paid to their representations. Their peril was extreme; yet their meetings were never interrupted. Twice a-day they assembled for prayer, entreating God to turn away this storm which seemed about to burst upon them: and their prayers were heard. News came of the desperate illness of the king. The Count de Burie, thinking that France might possibly have a Protestant regent ere long, considered it prudent to abstain from further persecution, and to send a gentleman to Marennes with a complimentary message intimating the friendly regard which he had always felt for the Protestants of that place, and permitting them to meet, in small companies, for religious exercises.

Francis II. having died on the 5th of December 1560, the commencement of the next reign afforded a brief period of comparative tranquillity to the Protestants. Great exertions were made to supply Saintonge and Angoumois with pastors in more adequate number, and the Gospel was extensively and successfully preached in these provinces. About this time the ministry of Léopard was acknowledged in the conversion of Léonor Chabot, Seigneur of Jarnac, who made public profession of the Reformed religion in presence of an assembly of three thousand people, and next day removed the images from the church of Jarnac, to convert it into a Protestant place of worship. The example of this gentleman was useful to many who had previously been convinced of the

errors of Popery, but had not dared to join the Pro- | gregation named-that of Marennes: "Public wor testants.

Till this time the Protestant congregations, except those of Arvert and Marennes, had always met in private houses. The ministers began now to exercise their ministry more openly. Claude de Boissière, minister at Saintes, yielding to the solicitations of the people, began to preach in the market-place. The mayor hastened to the spot, with the grand vicar of Saintes, and numerous officers. The minister resolutely asserted his right to preach the Gospel, and was permitted to proceed without molestation. Others were emboldened by his example and success. The Protestants still increasing in numbers, took possession of the churches in many places; but when Catherine de Médicis published, in January 1562, the edict commonly called the Edict of January, by which she sought to conciliate the Protestants, and to obtain their support against the ambitious family of Guise, granting the privilege of meeting for public worship in any place out of the towns and their suburbs, but enjoining restitution to the Papists of the places of worship which had been seized, they gave them up without hesitation, thankful for the apparent security now afforded them in the enjoyment of privileges formerly denied. Ere long, however, the aspect of affairs was again sadly changed. The massacre of Vassy became the signal of a civil war; and the flame which broke out in a distant part of the country soon spread to Saintonge, Aunis, and Angoumois, so that this western district became, in fact, one of the principal seats of war.

M. Crottet, in the work from which we have derived the information contained in these articles, does not trace the history of the Protestant Church in these provinces through the succeeding periods of strife, uncertain prosperity, affliction, and desolation. Nor perhaps would it be possible any longer to separate it from the general history of the Protestant Church in France. He gives a detailed and very interesting account of three or four particular congregations. Into this we cannot follow him at present, nor can we enter upon that most attractive subject, with which most of our readers must already be in some measure acquainted-the religious movement now taking place in the district to which M. Crottet's book relates. But we cannot conclude without some notice of what, to ourselves, has proved one of the most interesting parts of that book--a statistical and historical table of the Protestant congregations of Saintonge, Aunis, and Angoumois, as they existed in 1576, with historical notes. From this it appears that there were in these provinces, at that date, eighty two congregations, forming sixty-one pastoral charges, two or more congregations being sometimes combined into one pastoral charge, and these arranged in five colloques or presbyteries, viz., Marennes, Saintes, Jonzac, Aunis, and Angoumois. The brief historical notes record some melancholy facts connected with the persecutions by which this garden of the Lord was desolated. In many instances it appears that the exercise of public worship was prohibited before the revocation of the edict of Nantes, and the churches shut up or destroyed. The following note is given concerning the very first con

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ship having been prohibited, 18th August 1684, it was found necessary to employ labourers from other places for the demolition of the church. strangers insulted the Protestants in a thousand ways, mounting the pulpit and preaching mock sermons, and ringing the bell as if to assemble the congregation for worship." It is added that horrible persecutions followed.

Popery is still the same. Whilst we rejoice that Protestantism again extends itself in these districts in which it was formerly so prevalent, let it be our prayer that the sword of persecution may not again be unsheathed.

STANZAS

WRITTEN AT THE CLOSE OF THE YEAR.

COULD I, from heav'n inspir'd, as sure presage
To whom the rising year shall prove his last,
As I can number in my punctual page

And item down the victims of the past;

How each would trembling wait the mournful sheet
On which the press might stamp him next to die;
And, reading here his sentence, how replete
With anxious meaning, heav'nward turn his eye!
Time then would seem more precious than the joys
In which he sports away the treasure now;
And prayer more seasonable than the noise
Of drunkards, or the music-drawing bow.

Then doubtless many a trifler, on the brink

Of this world's hazardous and headlong shore, Forc'd to a pause, would feel it good to think, Told that his setting sun must rise no more.

Ah, self-deceiv'd! could I prophetic say

Who next is fated, and who next to fall,
The rest might then seem privileg'd to play;
But, naming none, the Voice now speaks to ALL

Observe the dappled foresters, how light

They bound and airy o'er the sunny glade; One falls the rest, wide-scatter'd with affright, Vanish at once into the darkest shade.

Had we their wisdom, should we, often warn'd,
Still need repeated warnings, and at last,
A thousand awful admonitions scorn'd,
Die self-accus'd of life run all to waste?

Sad waste! for which no after-thrift atones.
The grave admits no cure for guilt or sin;
Dew-drops may deck the turf that hides the bones,
But tears of godly grief ne'er flow within.

Learn, then, ye living! by the mouths be taught
Of all those sepulchres, instructers truc,
That, soon or late, death also is your lot,

And the next op'ning grave may yawn for you.

COWPER.

SHAMEFUL PERSECUTIONS, &c.

SHAMEFUL PERSECUTIONS OF THE

CONVERTED PORTUGUESE.

BY THE REV. JAMES JULIUS WOOD.

FROM the period of Dr Kalley's being liberated on bail, in January 1844, till the beginning of 1845, his family worship every morning was attended by considerable numbers of Portuguese; and he had larger meetings in his own premises on the festas and Sabbath-days. These meetings were not interfered with by the authorities; but many of the poor people were waylaid and cruelly beaten for attending his expositions, and manifesting an attachment to the truth; and all redress was denied them. The priests were often the instigators of these outrages, and the police frequently the instruments by whom they were perpetrated. The house of one poor woman was broken into, and she was beaten and kicked in a dreadful manner. She was brought to Dr Kalley's hospital, and he, being apprehensive that she would die, wrote to the authorities, acquainting them with the circumstances; but no notice was taken of it. He and his friends then published an advertisement, offering one hundred dollars' reward for the discovery and conviction of the person or persons who had beaten her. An officer of police shortly after came to Dr Kalley, and told him that he was the individual who had beaten the woman, and claimed the reward. The Doctor informed the authorities; but they replied that his information must be on stamped paper, and nothing whatever was done. These beatings were frequently taking place; some of them were very severe and cruel, and only in one instance were the guilty parties punished; and in that instance a lawyer, independent of the Government, took up the case, followed it resolutely out, and prosecuted it to a conviction which could not for very shame be refused. Besides being beaten by lawless ruffians, in accordance with the wishes of the authorities, the Bible Christians were persecuted and put in prison. One man came to Dr Kalley suffering much from disease of the eyes. The Doctor prescribed for him; and when the man asked what was to pay, the Doctor replied, that all that he asked of him was, that if his eyes got better he should learn to read the Scriptures. The man promised, and went away. Some months afterwards he returned to Dr Kalley, who, on conversing with him, was astonished at the amount of Scripture knowledge which he possessed; and on expressing his surprise that he had come to know so much in so short a time, the man replied: "O sir, the Spirit of God could easily, in one hour, teach me this, and far more, if he pleased." How like this language of the poor Portuguese to that of Harmut of Cronberg, in the opening years of the Reformation, as related by D'Aubigné:

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"The Holy Spirit, our heavenly teacher, is able, when he pleases, to teach us more of the faith of Christ in one hour than we could learn in ten years at the University of Paris!" Well, this man was visited by one of the many begging parties which the Romish Church sends out. At a certain period of the year, parties of half-adozen poor men and boys are to be met with, carrying about a small, dirty, red flag, with the figure of a dove upon it, and sometimes also a figure of a dove on the top of the flag-staff; a crown of flowers on a salver, under which there is another figure of a dove; and a second salver to receive the money and other offerings from the people. As a spectacle, it is a very wretched concern; and, in a religious point of view, it is most humbling-disgusting-blasphemous. It means neither more nor less than the Holy Ghost going to seek alms! This dirty flag is kissed with superstitious reverence by many of the poor deluded people who meet it. One of these parties went to the house of the man of whom we have been speaking, and asked the usual alms for the Holy Ghost. He told them that what they carried was not the Holy Ghost; they said that they knew of no other. He told them the Holy Ghost was God, and was everywhere present; and, though much pressed, he declined to give them anything. They went away and reported him to the priest, who sent for him, and had a long conversation with him, at the close of which he told him that he had a great deal of knowledge, but advised him to keep it to himself. Nevertheless, he was reported to the authorities, put upon his trial, and sentenced to an imprisonment of two months, for refusing an alms to the Holy Ghost, and saying that the figure on the little, dirty red flag which had been brought to him was not the Holy Ghost!

Another poor man was put in prison for six months, because some of the neighbours had met in his house, and he and they had read and talked about the Scriptures together. He himself could read imperfectly, and was only a learner. Another very intelligent man, who had some time previously been cruelly beaten, was, three days before I left Madeira, tried on a charge of reading and explaining the Scriptures to a few neighbours in his own house, and of saying to a neighbour, who had remarked, as they were going along the road together, that the Romish Church was the mother of them all, that if they thought so, they might keep her to themselves. There was no legal evidence in support of these miserable charges, yet the poor man was found guilty, torn from his family, and condemned to an imprisonment of four months, with payment of the costs.

A woman was tried for calling the images "monos"--that is, " monkeys" or "ugly things;" and she was sentenced to imprisonment for six months.

The case of Maria Joaquina is pretty well known to the British public. She is a most

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