Saviour. It is thus, moreover, that Christ himself speaks, "Behold I stand at the door and knock, if any man hear my voice and open the door, I will come into him, and sup with him, and he with me," Rev. iii. 20; most gracious words, which just mean, that when the waiting, entreating Saviour is received, he imparts the blessings of his intimate friendship and communion to the heart, and this is called a coming of Christ into the soul. Again, as illustrative of the same figurative mode of expression, intimating the abiding fellowship of the Lord with his disciples, he declares to them on his departure from earth, "I will not leave you comfortless, I will come unto you." He explains what he means by this coming, when he says "The Comforter, who is the Holy Ghost, he dwelleth with you, and shall be in you." He that keepeth my commandments, I will love him, and manifest myself unto him." This is the promised coming of Jesus Christ. Where Jesus' Spirit is sent in the truth believed, there he himself is sent; and where Jesus' salvation comes, there he himself comes to abide in the life and love of that unspeakable gift for ever. Thus considered, there is a close parallel between the promise here revealed as a persuasion to repentance, and that unfolded in Peter's Pentecostal sermon. Between all the other parts of these two remarkable discourses, we cannot fail to discern a striking resemblance; and thus too in the promise, as there, so here, there is an assurance given of the Spirit's being imparted, to bless believing souls with revival and rest, and of the Lord's being ready to aid, and to enter all hearts that call on him.

The truth of these remarks derives, if we mistake not, strong confirmation from the manifest connexion thus suggested between the part of the passage just considered, and that which immediately follows. "The "The

times of the restitution of all things," do not, we apprehend, refer to the final act of Jesus delivering up the kingdom to the Father; but they denote the whole period of his present reign. The phrase is similar in import to the expression, "The time of the reformation," Heb. ix. 10; and "The dispensation of the fulness of times," in which all things are gathered together in Christ, Eph. i. 10. Thus viewed, the word ren-. dered "until" signifies "during," denoting, as it often does, the continuance of time up to a certain period. See Heb. iii, 13; Acts xxiii. 1, &e. The meaning, then, of the passage is, that "the heavens must receive Jesus Christ-he must dwell in heaven during the times of the restoring of all things, which God hath spoken by the mouth of his holy prophets since the world began ;" that is, of all things included in his revealed purposes and promises, as to be restored. What, then, it is asked, is the bearing of this on the promises, which immediately precede? We answer, this important truth is stated by the apostle to prevent the Jews from imagining that the sending of Jesus Christ, just promised, is a visible or personal coming of the Lord. They clung with the greatest tenacity to this long cherished notion that Messiah would reign personally among them; Peter has declared, Jesus the Christ will be sent to them if they repent and believe the gospel. But lest they should, under the influence of that deeply-rooted false idea, suppose that this would be a visible coming to reign among them as an earthly prince, the apostle here cuts off all ground for such a carnal hope by affirming, "Christ must dwell in heaven during the times of the restitution of all things."

This passage, as has been intimated in the outset, has been often appealed to by millenarians in support of their theory that the Lord Jesus will return and reign personally on earth

during the thousand years of the Church's future prosperity. But viewed thus, in their true light, the words of the apostle present a clear and irresistible refutation of that hypothesis. In confirmation of this, we cannot but observe that the words were spoken in the presence of the first expectants of a personal reign of the Redeemer on earth; they were addressed to those, indeed, who were the fathers of millenarianism in all past and modern times-to those who cherished this notion in substance, before they renounced Judaism, and many of whom it is to be lamented, brought it with them, when they entered the Christian Church. Where then, in scripture, should we expect to find this theory supported by clear proof, if not by such a preacher, addressing such hearers? But so far from confirmation, the hypothesis of a personal reign of our Lord on earth during the millenium receives its decided confutation; for just in order to prevent any from supposing that the promised coming of Christ is a visible appearance in body, the apostle declares in this sense, the heavens must retain him during the times of restitution of all things. And if it is affirmed that thus long Jesus must dwell in heaven, what could give a more forcible refutation to the notion of a personal advent to reign here during the thousand years? This clear and powerful declaration cannot be divested of its force by any misty and unsupported reasonings, regarding a future dispensation of the kingdom of grace on earth. The "all things" promised are not restored until every chosen soul is brought into the family of God, and the whole affections of every believer raised supremely to the Father. The times of the restitution of all things during which the Lord dwells above, run their courses and are not fulfilled till the whole of the redeemed are perfected and meet for the inheritance of the saints in light. Since, then, it

is declared, that the Saviour must dwell in heaven during these times, what is this but confirming the truth most surely believed among us, that our exalted Lord shall abide personally in heaven, until the hour when all that are in their graves-the just and the unjust-shall hear his voice, and come forth, and the whole family of God shall be gathered into the family habitation in the better land.

We conclude, by remarking, how desirable it is to enjoy these promised times of refreshing from the presence of the Lord. There are no weariness and wounds, like those felt by souls separated from God, the fountain of life, and often consumed by the terrors of an accusing conscience. What a blessing for such to hear the great Peacemaker ushering in times of joy and rest, by that welcome word, "Thus saith the Lord, thy warfare is accomplished, thine iniquity is pardoned,-I am pacified towards thee for all that thou hast done." This happy privilege, then, is enjoyed, when, as a penitent suppliant for mercy, any sinner calls on the name of the Lord.

"It is written he shall

deliver the needy when he crieth; the poor also, and him that hath no helper." And this refreshing comes not only in the hour of conversion at first; but when spiritual backsliding and decay render repentance, and turning to the Lord anew, needful, this same blessing of revival and rest is as available as it is essential for the soul's comfort and life. Such is the exhortation addressed to backsliding Israel, "O Israel, return unto the Lord, for thou hast fallen by thine iniquity;" and this is the promise, meeting and encouraging that penitent return, from a sinful way, will be as the dew to Israel, he shall grow as the lily and cast forth his roots as Lebanon," A great and growing multitude of sinners, thus flying to Christ as clouds, and as doves to their windows, and of saints returning to dwell under and be

"I

revived by his shadow-this shall constitute pre-eminently times of refreshing, for which the Church looks and waits and prays. And, reader, write this truth on your memory, that it is the accepting of Jesus, as here promised to be sent into your heart through the opened door of faith, that gives effect and welcome to all his other manifestations. Of what avail is it for you that he came in the flesh to bear our sins if you are not yet washed from your iniquities through trust in his blood? What lasting advantage do you derive from the Lord's coming near you with his offered righteousness and salvation, in the gospel, if up to this hour you have refused to be gathered to his fold by his saving grace. And will it not be awful indeed for you to look

on him, as he cometh the second time to judge the quick and the dead, if you do not now in this day of salvation, welcome him as your Saviour. in reconciling you to God. Hear, then, this word of gospel exhortation and promise, as binding, and applicable, and free to you, as it was to those who heard it eighteen hundred years ago, "Repent and be converted for the blotting of your sins, that times of refreshing may come from the presence of the Lord, and that he may send Jesus Christ, before preached unto you, whom the heaven must receive during the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."

W. P.

THE following pages contain sketches of some of the most remarkable circumstances attending the persecution of the French and Italian Protestants at the close of the seventeenth century. Without entering minutely into the ecclesiastical history of that period, it is our wish rather to enlist the feelings of the reader in favour of the sufferers of those times, and of the holy cause they espoused, by detailed accounts of a few of the most striking instances of faith and constancy.

Such records of the past may teach us to appreciate more justly our own privileges, while we behold the privations of others; and it will surely tend to elevate our views of the love and mercy of God in Jesus Christ, when we see how the weakness of man is made strength in the day of trial, through the might of Him who can cause the wrath of man to praise him.

Reader, you may not be called on to endure a great fight of afflictions,

and win the crown of martyrdom, like those of whom we speak; but unless you have the spirit of a martyr, you cannot be a true Christian. May the following memorials lead you to inquire, "Am I also ready to resign whatever the service of my God and Saviour demands at my hands?" And may the consideration of the subject be blessed alike to the reader and the writer.

If, as many believe, a day of peculiar trial to the members of the Church of Christ, by whatever name distinguished, is at hand, such an examination of the foundation of our hope is especially needful. Whether it be that "persecution, because of the word," is again to arise, or some other heavy chastisement is to fall on Christendom, "Are we ready?" is a question all would do well to ask themselves. But whether the signs of the times do really indicate the near approach of the tribulation foretold by the voice of prophecy or not, we are at least certain, that seasons

of temptation and days of calamity, will come upon us all. Are we ready to meet them?

Let it be remembered, none can stand in the day of battle who have not put on the whole armour of God, so beautifully and forcibly described. by the apostle: and all who are so arrayed shall overcome, because the strength of Omnipotence is on their side. However long and fearful the conflict may be, they will be enabled to end the warfare with this triumphant song of praise, "Thanks be to God who giveth us the victory, through our Lord Jesus Christ."

The Revocation of the Edict of Nantes. -The Protestants of France had long suffered from the oppressive conduct of the government under which they lived. Louis XIV., and the officers of his court, were filled with enmity against them, an enmity fed and fostered by the Jesuits, who had obtained almost unbounded influ

ence.

From time to time, during more than twenty years, vexatious regulations and tyrannical laws were devised, tending to restrict their religious and political liberty. These oppressions had been gradually gaining ground, until, in the year 1685, the king was prevailed on to sign the Revocation of the Edict of Nantes. This edict was the glorious law of Henry IV., by which he secured to the Protestants in his dominions, the free exercise of their religion, and a full share in the privileges due to them as subjects.

Living, as we do, in peace and security, so far removed from the times when the fury of religious persecution desolated the land, we can scarcely imagine the distress and alarm of the Protestants when this unrighteous decree was passed. Not only was the exercise of their religion, in public and in private, forbidden, but they were interdicted from following any trade or profession, by which they might procure the means of liv

ing for themselves and their families, and from holding any office whatever which might give them weight and influence in society! It was soon found that flight to a foreign land was the only earthly refuge for the sufferers. But here, again, difficulties beset them wherever they turned. By a most perverse cruelty, while they were deprived of the means of living in their own country, they were not permitted to seek an alleviation of their misery by retiring to a foreign land. The greatest advantage which the most fortunate could hope to obtain, was the mournful privilege of becoming fugitives and exiles. Though multitudes were unable to succeed in removing themselves and their families from their native country, many overcame every obstacle. Various parts of the continent were open to them, and our own favoured island offered them a shelter from the fury of the oppressor. Half a million of the most virtuous and industrious subjects of the King of France withdrew to other countries, which they enriched by the arts and manufactures they carried with them.

Of the miseries occasioned by the proceedings against the members of the Reformed Church, we can form very little idea from a cursory view of the subject. All the ministers were commanded to leave the kingdom within fifteen days after the act of Revocation was published, unless they would abjure their religion, and conform to Popery.

With regard to the children of the reformed, all private schools for their instruction were to be suppressed; and it was commanded, that those who should hereafter be born, should be baptized by the cures of the parishes in which their parents resided, and should afterwards be educated in the Roman Catholic faith. To such Protestants as were out of the kingdom at the time the decree was passed, the king allowed a delay of four

months, to give them time to return and resume possession of their property. If they did not return within that time, the whole was to be confiscated. At the same time, it was forbidden to any of the reformed to leave the country, except the ministers, with their wives, and such of their children as were under, seven years of age.

The situation of these ministers was most distressing. Unless they abjured their faith, they had to choose between exile or the galleys. If they resolved to leave the country, they must separate themselves from all who were dearest to them, except their wives, and children of the specified age. All above this age, together with friends, relatives, and servants, were forbidden to be included in their passports. Even when they arrived at the coast with the scanty train permitted, they were often obliged to submit to further delays; while their oppressors demanded proof that the persons they brought with them were really their wives and their children, and that the children were really under the age of seven. Far from all who knew them, it was often impossible to bring the proof required; and, in default of it, many were arrested and thrown into prison. Some found it impossible, with their utmost efforts, to arrange their affairs, and reach the coast in fifteen days, and these were seized and imprisoned, on the ground of having exceeded the time allowed for their departure.

They were often required to establish their right to every species of property which they carried with them, whether books, money, or other things, and to prove that they did not belong in any way to the churches they had served, as every thing of this sort reverted to the crown. Thus, not only was the time consumed by vexatious delays, but the little they had been able to save from the wreck of their property, was often wrested

from them under false pretences; and they were left to proceed, with their wives and their little ones, to a foreign land, with all the miseries of penury added to their other distresses. There were multitudes, of course, who found it impossible to save any thing. In the distracted state of the country, it was, in many instances, perfectly useless to attempt to collect debts, or to convert houses or land into money in the few days allowed them to prepare for flight; and this was the only time in which they could do it, as, after that period, whatever property remained, was seized by the commissioners and confiscated without mercy.

That which above all affected the sincere and pious among the ministers, and at first decided them to remain in France at every risk, was the consideration, that if they went into exile, they would be as shepherds abandoning their flocks to the wolf at the very moment when their assistance was most peculiarly necessary to them. They said within themselves, "Jesus Christ, the good shepherd of his people, will one day expect at our hand an account of the flocks confided to our care. How shall we appear before him to render up our accounts with joy, if we desert them in the hour of need?" They determined to remain, and by every possible means seek to console and strengthen their persecuted people: pouring the wine and oil of heavenly comfort into the wounded hearts of the sufferers, strengthening the weak, confirming the feeble, and striving to build up all in their most holy faith, which the adversaries were attempting by every means to undermine. The fierce storm of persecution was abroad in the land; and the Roman church was set forth as the only covert from the tempest. Prosperity was to be the lot of those who entered her portals; adversity, severe, and pitiless, was decreed to those who refused her offers. Too many felt themselves unable to