66 well in Antwerp; and did not shrink from desiring a brother at court to tell his sovereign that "he knew the king had never a truer-hearted subject to his grace; for that he does know that he is by the law of God to obey his prince," and farther, that in preserving his life, the king would preserve as high a treasure as honour." This friend of the righteous man was Thomas Poyntz; and the only fruit he seemed to gain, by his exertions in Tyndale's behalf, was that of being accused of heresy by Tyndale's betrayer; taken into custody by the same authorities; and marked out for death, but that he eluded his keepers, and fled away. His danger and deliverance are recorded on his tombstone in the village church of N. Okendon, Essex. But there is a far more important record which speaks in his behalf, and is written in the everlasting Gospel. For that Judge, who will award to each his eternal portion according to his own word, has there said, that whosoever befriends one of the feeblest of his servants, because he is a disciple of Christ, shall in no wise lose his reward. Though thus dying the victim of an Englishman's perfidy, and of the English monarch's hatred, Tyndale's last words had been, "Lord, open the King of England's eyes!" His prayer was thus far heard, and granted, that Henry's eyes were opened to the desirableness of letting the Scriptures speak the English tongue; that so his subjects might learn from them that monkery was not of God's appointment, and that the word of God did not require that his universal Church should be subject to the Bishop of Rome; for unless they saw these things, they were not likely to acquiesce in the changes he was bent on making for worldly ends. Hence, almost before the dying martyr's prayer could have been heard of by his sorrowing friends in England, they heard with surprise that an edition of his translation of the New Testament, accompanied too by some of his lucid and forcible prefaces, had been printed in London by the king's own printer; and was thus become the first English Testament printed at an English press. Another faithful, though less able translator, Miles Coverdale, had also been secretly at work under Crumwell's patronage. In the preceding year he had finished a translation of the whole Bible, mainly by such help as Luther's German Bible and the Latin Vulgate would yield to one little skilled in Hebrew; and though then obliged to print this abroad, he was not only allowed to have this also reprinted on English ground, within a few months after Tyndale's prayer, but also to dedicate his Bible to the king, and to send it forth with his royal licence stamped upon the title page. Again, but a few more months had passed away, when Grafton, the printer, delighted Archbishop Cranmer, by laying before him another folio English Bible; in which all that Tyndale had translated from the Greek and Hebrew originals had been incorporated, and corrected by the martyr's own fellow-labourer, John Rogers, himself afterwards one of the first martyrs of the bloody Mary's reign. As Rogers, like many other persecuted men, had at one time eluded his enemies by taking the name of Matthew, it was under this name that, at Cranmer's and Crumwell's request, Henry permitted this Bible also to appear and circulate in England, with a dedication to himself, and as "set forth, with the king's licence." Thus was a step gained, which was never to be retracted. The word of God was now naturalized in our highly favoured land. God had brought these things to pass; and he displayed his power in turning the king's heart, till Henry was brought to permit and encourage the circulation of that very version against which he had raged and issued vain prohibitions. But on the other hand, the king's heart still remained, an awful example of the hardening effect of the deceitfulness of sin. The prayers of God's martyred saints prevailed for their country; but the unhappy persecutor was left to wax worse and worse. (To be continued.) ON TEMPERANCE. To the Editor of the Christian Guardian. REV. SIR.-You plead in behalf of our emigrating countrymen, and most justly they demand our sympathy. You have devoted some of your valuable time in especially writing for them, and you tell us that " perhaps a greater amount of good cannot be effected at a trifling expense," than the providing them with religious books. But, Sir, can we forget-and believing the facts recorded-can we remember but with painful feelings, that our countrymen are carrying out with them one habit which has proved the greatest obstacle to their being the pioneers of civilization and Christianity? and is not this the most interesting light in which to consider them? Their love of strong drinks has proved the greatest bane to the native Indian tribes, and in all our missionary undertakings what a hindrance is it! See the account Mr. Williams gives of its effects amidst his labours in the South Sea Islands. How sickening to hear that in many parts a Christian and a bad man are synonymous terms in the lips of the heathen, and that a British sailor is a curse on whatever shore he comes, and all this mainly through their use of strong liquors. What Christian believing this can consistently continue their use, and at the same time heartily desire, labour and pray for the conversion of the heathen world? Again, Archdeacon Jeffreys, of Bombay, after a residence of upwards of twenty years, gives it as his opinion "That Christianity and teetotalism must go hand in hand to make any effectual progress amongst the Mahomedan tribes of eastern India." In the face of such facts, and such authority, can we any longer, as a Christian people, continue in a great measure to nullify our missionary endeavours, by continuing the use of a useless, nay pernicious indulgence, for such 1200 of the medical profession have pronounced it, comprising many of the most distinguished names? Well has it been said, "It is one great curse of wealth that it is so used to pamper the senses.' Bishop Wilberforce, in a speech at a recent meeting of the Society for the Propagation of the Gospel, said, "England was not raised to this pinnacle of glory to crowd our houses with luxuries, and load our tables with dainties, but that we might send the blessed Gospel through the world; and upon our faithfulness to this commission depended whether she could maintain her place amongst the nations; if not her candlestick would be put aside, and others would be raised up to do the work of God.” Surely now God has a controversy with us. (May he continue to smite, till through his grace we humble ourselves before him, and “ cease to do evil, and learn to do well.") Our national sins are fearful! What a mass of ignorance and vice we live amongst at home! how little have we done to spread the blessed Gospel abroad! Half-a-million is reckoned as the utmost of our givings to Christ that his name may be known, whilst fifty, sixty, nay some say eighty millions, we spend annually in intoxicating liquors! What a confirmation of the Apostle's words, "All seek their own, not the things of Jesus Christ"! Selfish self-indulgence, and consequent hardness of heart, and insensibility to others' woes, is the character of the age. The benevolence of the intelligent and wealthy part of the community is not commensurate with their ability. They give a pound to Christ, and £50 to self, in foolish, pernicious, it may be, sinful superfluities. How little has that highly favoured class considered the force of St. Peter's exhortation to all Christians, "Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should shew forth the praises of Him who has called you out of darkness into his marvellous light." Can any time be more fitting for Christians to take into their serious consideration the abandonment of intoxicating liquors than now, when so loudly called upon to administer to the necessities of their brethren? The saying of the great philanthropist Howard is at this time especially worthy of attention, "Our superfluities must give way to others' comforts, our comforts to others' necessities, our necessities to others' extremities." Until our alms are the fruits of our self-denial, they will not cease to be a scandal to us. If every sense is first to be gratified to the full, we must continue to give to Christ with a niggard's hand. Self-indulgence has hardened our hearts, closed our eyes, and stopped our ears to the fine touches of the Spirit within us. The ascendency of the body over the mind was surely one of the sad consequences of the fall. The Church of England fully recognizes this human infirmity; and in her prescribed round of fasting, amply provides a most efficient external remedy. Would to God all her children were obedient to her discipline, and by the grace of God it would lead to such enlarged views of self-denial for the love of Christ as would make the Church at home the glory of all churches, and after her model the pure apostolic Church of Christ would multiply in all lands. Sir, believing these views will, in the main, coincide with your own, I intrude them upon you. The temperance cause you have honoured by your countenance; and self-denial you maintain to be the most productive source from whence our alms can flow; the plan you have adopted at Casterton for the relief of the Irish having so proved it. Allow me, Sir, to urge upon you to become more prominently the advocate of total abstinence; no scheme of benevolence of the present day needs so much the support of the rank and intelligence of the land. The times peculiarly call for its adoption to put a stop to that fearful waste of grain, and your widely-known and respected name would bring it before the consideration of thousands, and strengthen the hands of the too often despised band. Is there any field of usefulness that promises so abundant a harvest? Consider the subject in all its bearings, intellectually, morally, and spiritually, and truly" the fields are white already to harvest," for "because of drunkenness the land mourneth." May He from whom "all holy desires, all good counsels, and all just works do proceed," direct and prosper you in all your undertakings for his glory. I remain, Rev. Sir, most respectfully, your obedient servant, June 1, 1847. EVENING CLOUDS. (FROM UHLAND.) I IN the golden west have seen Clouds, bathed in purest radiance, glow One mass of light-which yet had been Sultry and dark, awhile ago. "Yes; thus," cries my prophetic soul, ""Twill be at last, though late with thee, "The shades that round the spirit roll, "At sunset will illumin'd be." M. N. Entelligence. SIGNS OF THE TIMES ABROAD AND AT HOME. We live in a time of peace Thirtytwo years have elapsed, since the battle of Waterloo terminated a series of wars unparalleled in history for the bloodshed and misery which they occasioned. Exhausted Europe required repose and has obtained it. Every evil passion which reigns in unregenerate man's bosom had full scope for action at that fearful period. While the kings of this world tottered on their thrones, and old time-honoured institutions quailed before the revolutionary tempest, the Majesty of the Most High God was openly set at defiance. French mathematicians denied the existence of God, and German philosophers assailed the foundations of revealed truth. The world of intellect underwent convulsions equal in intensity to those which agitated the world of sense. Mind and matter were involved in one awful vortex. Blessed be God, that these times are gone by, that the days of the French Revolution belong to the records of the past, and that a generation has sprung up who know the exploits of Napoleon and his marshals only as matters of history. But have we reason to suppose that this period of tranquillity will last much longer? We think not, be cause 1. The same evil passions which rage in the human breast like the fires of a volcano, are still unaltered. Vice and irreligion, sanctioned by the higher classes, and permeating the whole fromework of society, produced the French Revolution. The same unbounded ambition, too, and lust of conquest which gave rise to the desolating wars of that epoch, shew their power at the present day in manifold forms. No reflecting man can affirm that there is any reason, a priori, why Europe should not be again involved in wars of equal magnitude with those which originated in the great Revolution. But, 2. Look at the actual state of Europe at this moment, how many smouldering embers there are on all sides. Look at France. What a spectacle! A nation dead to religion, with no capacity to receive any mighty influence save that which is executed by the love of military glory. See how eagerly the French seize upon every occasion for fixing a quarrel on this country. Scarcely a year passes but witnesses the two nations apparently on the eve of actual hostilities. Hardly has there been time by the laborious efforts of statesmen to efface one cause of dispute, than another takes its place. Who can doubt that if a decent pretext for war occurred to-morrow, and if the restraining influence of that aged monarch were withdrawn, who has so much reason to remember French excesses committed in his youth our volatile neighbours would gladly try to wash away with English blood the stain which they think we brought upon their honour at Vittoria and Waterloo? We cannot open a French newspaper without discovering the rancorous hostility which the nation nourishes towards this country. Then, passing from France, look at Spain and Portugal. Civil war is actually raging in that unfortunate peninsula. A British squadron is on the coasts of Portugal. Foreign intervention has become absolutely necessary to save the Portuguese from utter anarchy. And, as for Spain, we see nothing in its present state but endless political cabals and successive military revolutions. The Spanish nation seems in the last stage of political atrophy. And, as to the future, who can anticipate happiness for the Spanish from a closer connection with France? Italy, too, is shaken to its centre by convulsive efforts to throw off foreign influence and re-organize the unity of the Italian nation; while, alas! there is no deeply felt religious truth to control the political aspirations of the people. Apart from politics, the only conflict seems to be between false philosophy and grovelling superstition. The religion of the Bible is scarcely known. Then, Germany, with its varied people and governments, presents many causes for anxiety. Prussia is undergoing that process of transition, rarely a peaceful one, by which a despotism is changed into a constitutional monarchy. With every respect for the Prussian monarch, and confidence in the rectitude of his intentions, we cannot help remembering that the wars of the Commonwealth and the Revolution of 1688 intervened between the house of Tudor and the house of Hanover. Many delicate questions must be settled ere the Prussian constitution can assume a permanent form. Austria, too, the great power of Southern Germany, contains within herself many elements of discord. Composed, like Prussia, but to a much greater extent, of nations differing exceedingly in language and ideas, partly Sclavonic, partly Teutonic, and partly Celtic, in race, the Austrian empire has many elements of weakness. Russia, although perhaps internally more secure than the other European states, contains, in common with Austrian and Prussia, one element of discord at least in unfortunate Poland. A very little foreign support would soon fan Polish nationality into a flame. Turkey, beset within and without by numerous assailants, maintains a feeble vitality by leaning on the jealousies of the other European powers. Were this stay withdrawn, who can doubt that the next campaign on the Danube with her ancient enemy, would witness the Russian standards borne on in triumph to Constantinople? Then passing from considerations merely political, what Christian can avoid being filled with painful misgivings when he contemplates the low state of true religion throughout the world? Where, except in Great Britain, can we find a nation not wallowing in superstition, and yet putting forward a claim to religion? Bright exceptions occur here and there; but is not the heart over whelmed with grief, when we think of the melancholy defection from the truth which Continental Protestantism exhibits? Even where there is no avowed opposition to Christianity, see how deeply in Germany and in France philosophic sentimentalism has eaten into the vitals of true godliness. Let us praise God's mercy, that there are signs of revival among many Protestants on the Continent; but while we gladly hail such hopeful symptoms, we cannot forget the festering corruption still remaining of churches once the glory of the Reformation. Amongst ourselves, too, although there is much to be thankful for, yet there are many causes for anxiety. True religion seems to have made Great Britain its chief settlement in these bitter days; and we believe that this country, if faithful to her duty, will perform, under God's direction, a most important part in preserving the earth from corruption by the diffusion of the everlasting Gospel. But there are many subjects for prayer and solemn reflection arising from our present condition. It cannot be denied, that irreligious principles are actively inculcated in our humbler classes. Political discontent, and impatience of the control of religion, are excited by many bad men; and while Satan is thus actively at work, the destitute condition in spiritual resources of many of our large manufacturing districts, where the emissaries of evil are most busy, ought to awaken the deepest anxiety in every man who loves his country. Then it cannot be denied that Popery is struggling with extraordinary earnestness to recover the ground lost at the Reformation, and to make this country ancillary to her purposes. The rapid increase of Romanism amongst us may well excite much anxiety. In our leading statesmen, too, there is a melancholy lack of stern, unbending religious principle. We firmly believe, unless the Protestant feeling of the country manifest itself at the ensuing elections with extraordinary energy, that a bill will be introduced into Parliament next session to consummate our national apostacy from the profession |