that Samuel Bownas had barely attained his majority, that his companion was also young, we must conclude that greater confidence was felt in the ability of the young members to help forward the cause of truth then than at the present, and that in the work of the ministry the old and the young were in closer sympathy, the fathers of the Church, like the apostles, being ready to give the hand of fellowship to all who in their lives and conversation manifested any fitness for the service, without regard to years. Let those who read lay this matter to heart. It would not be surprising if it were found that, for want of a fuller recognition of the gifts amongst us, many of our meetings are now languishing. We have occasion to exclaim, in the language of a Christian poet, "Lord, revive us, All our help must come from Thee." And when our prayer is answered let us receive, with thankfulness, such help as he furnishes, not sitting in judgment upon any who bear the image and superscription of the divine. The Church can no more grow and thrive without the help of its young members than the forest can continue to lift up its branches to the sunlight without the sapling growth that promises succession. We follow these two young disciples through another journey that occupies two months. Still on foot they pursue their way, over hill and moor, along the water courses, and through towns and cities, encouraging or comforting one another, and doubtless growing in usefulness as they talked by the way, pouring out of the fulness of their spirits to each other in the unreserved confidence of mutual affection, and a deepening consciousness of Divine favor. travelling to meeting fourteen or fifteen miles, three times back and forth and back, on foot, all alone," he was often tempted to refresh himself with them when he came near a house of entertainment, but he would find himself so strong and cheerful that he would pass on, fearing he might want it more another time. At the end of the summer," he continues, "by my harvest work at hay and corn, I had picked up a little money, and towards fall bought a horse, and put myself in condition for another journey with my friend Isaac, and we thought either of us pretty sufficient to hold a meeting." Alas, for human confidence, the exhortation of the Apostle, "When ye think ye stand, take heed, least ye fall," is a caution that many another, unheeding, has found cause to mourn in bitterness of spirit. They pursued their way through York, Somerset, and Devonshires, but before going far Samuel was very much shut up, and had no satisfaction at all in going further." He writes, "I told Isaac how it was with me, and we were both willing to part, and I went, to be at York on First day morning, with dear John Richardson. I laid my concern before him, and as a nursing father he spoke encouragingly to me." Meetings were appointed in several places for him, which he attended in great fear. Benjamin Brown, whom he met at Wetherby, was very helpful, telling him that the Lord would enlarge His gifts, adding, "When thou findest it so, don't value thyself upon it, but give honor of it where it is due; keep humble and God will bless thee, and make thee a useful member." A cavilling friend in Pontefract caused him "some uneasiness," but he found afterward that the fault-finder was not in unity with the brethren, and that afforded relief. Of his companion, Samuel Bownas writes: "I thought Isaac had very fine service, so At Doncaster, on Seventh day, he writes: much superior to mine, that after him I was "It being market-day, I was conducted to afraid to lessen or hurt what good he had Thomas Aldam's quarters, he being in town. done, and before him I was afraid to stand in Coming soon, he looked at me, I thought, his way. Many were convinced by his min-austerely, first inquiring whence I came, and istry." They returned home in the time of hayharvest, and Samuel went into the field, working through the week and attending meeting on First day just where his mind led him. "The Lord," he continues, "let me see His kindness to lead me through the state of spiritual poverty, which was of great service to qualify me to speak to others in like condition, and that trials of sundry kinds were for my improvement and good, tending to my establishment in the true root of a divine and spiritual ministry." Of his pecuniary condition he relates that when he began to work in the hay-fields he "had but three half-pence," and that "in if I had a certificate. To all of which I gave proper answers, and showed him my certificate." This seemed to satisfy Thomas Aldam, and he sent Samuel home with his son, while he undertook to appoint meetings for him. As Samuel thought over his reception, and remembered that Thomas was a noted minister, he felt uneasy as to "how he would come off,' but in the evening he arrived home, and "was tender and very kind. Next day they repaired to meeting, and Samuel preached almost an hour. A little opportunity was had in the evening, and "all ended brave and well." At Maplebeck he had great comfort travel ing with John Camm, and here he had such | upon, and so his ministry become formal. "But," he continues, "the Lord was pleased to show me that old matter opened in new life was always new, and that it was the renewing of the spirit that made it new. a good meeting that he "began to think the bitterness and anguish that had rested upon his spirit might now be over." Much respect was shown him, and he confesses, "I thought more of myself than I had done before, that I remember." But it was not long before he became "poor and low again, bewailing much that he "had lost his Guide." The friend at whose house he lodged, having a sense of his low condition, endeavored to comfort him, and his wife, who had a fine gift in the ministry, related some of her experiences, but they did not come near his condition. During this journey a woman of wealth was convinced through his ministry, who, when he was about to leave, called him aside and offered him some pieces of gold, which he told her "he dare not touch. She replied that she was both able and willing, and as she had no other way that she could show her gratitude for the spiritual good she had received through his ministry, she could do no less than that, beseeching that he would receive it as a true token of her love and respect. In answer, he said, "It was what I had never done, nor could I now do it, but all the reward I desired and expected was that she might carefully, with a sincere heart, endeavor that her obedience keep pace with her knowledge, the hearing of which would much rejoice my soul. We parted in great love and tenderness." At this period of his ministry he makes this acknowledgment: "I found I often hurt myself by speaking too loud, against which I endeavored to guard as much as I could, but often when I felt my heart filled with the power of divine love I was apt to forget myself and break out. I found it proper, therefore, to stop, and after a short pause offer a secret prayer for preservation, and that I might be supplied with matter and power that would do the hearers good." Thus he continues: "I went on and grew sensibly in experience and judgment." He alludes, about this time, to a straitened feeling in regard to searching the Scriptures, fearing that he might be tempted to lean upon them. But at last he had freedom to examine the text and consider where the strength of the argument lay, both before and after the words he had used. This enabled him to see that he "was often very defective in not laying hold of the most suitable part to confirm the subject or matter he was upon," and this did him "great service." But now another difficulty stood in his way. Some former openings would come up, which he dared not meddle with, lest he should lose the divine spring, which he always depended "Whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted." This testimony of Jesus we find fully exemplified in the case of King Nebuchadnezzar, who, in his kingly power, rose to great eminence, and became exalted in mind. We read in the fourth chapter of the book of Daniel, that at a certain time he walked in the palace of the kingdom of Babylon. "The king spake and said, Is not this great Babylon that I have built for the house of the kingdom by the might of my power and for the honor of my majesty?" "While the word was in the king's mouth, uth, there fell a voice from heaven, saying, O King Nebuchadnezzar, to thee it is spoken, The kingdom is departed from thee," according to the dream he had had, and the interpretation given by the prophet Daniel. In the sequel, it appears that after he had suffered all the appointed time, and was truly humbled, in the mercy of infinite goodness, he was established again in his kingdom, and "excellent majesty was added unto him." He could then praise and honor the King of heaven, and acknowledge that those who walk in pride He is able to abase. In pondering this subject, the invitation of the Divine Master was brought to mind. Where he says, "Take my yoke upon you, and learn of me: who am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.". "The thought or query has presented that if we would so learn individually, and bow our necks to the yoke of Christ, accepting this gracious and loving offer into our hearts and lives, would it not free us from the bondage of the love of the world? from undue ambition and pride? from avarice and covetousness, and every other evil, and translate us into the kingdom of God, which is not meat and drink, but righteousness and peace, and joy in the Holy Spirit;" and also prepare us, when done with the chequered scenes of this life, if faithful, for a mansion of rest in the heavenly Father's kingdom, "whose kingdom is an everlasting kingdom, and his dominion is from generation to generation." Third mo. 4th, 1883. REBECCA PRICE. THE ACHIEVEMENTS OF CHRIST. In his interesting summary, entitled "Gesta Christi,” recently published, G. Loring Brace gives a review of the humane progress which Christianity has achieved in the world of mankind. He claims: "There are certain practices, principles, and ideals now the richest inheritance of the race—that have been either implanted, or stimulated, or supported, by Christianity. They are such as these Regard for the personality of the weakest and poorest; respect for woman; the absolute duty of each member of the fortunate classes to raise up the unfortunate; humanity to the child, the prisoner, the stranger, the needy, and even the brute; unceasing opposition to all forms of cruelty, oppression, and slavery; the duty of personal purity and the sacredness of marriage; the necessity of temperance; the obligation of a more equitable division of the profits of labor and of greater co-operation between employers and employed; the right of every human being to have the utmost opportunity of developing his faculties, and of all persons to enjoy political and social privileges; the principle that the injury of one nation is the injury of all, and the expediency and duty of unrestricted trade and intercourse between all countries; and, finally and principally, a profound opposition to war, a determination to limit its evils when existing, and to prevent its arising by means of International Arbitration." But while praising the beneficent power of Christianity, the author draws a line of distinction between Christianity and the Church: "In the course of history, the sceptics, in matter of mercy and justice, have often been nearer Christ than professed believers; and the Christian Church has favored practices and encouraged institutions which have been a travesty on the teachings of Christ, and an offence to every feeling of humanity. The student who searches for the pure and benevolent impress of the great Teacher, on the wild annals of human history, must divest himself of much reverence for the so-called 'Church of Christ' on earth. The Church, that is seen and known of men, represents often anything but His image. At times it is filled with bigotry and hate; it implants persecution in Roman law; it encourages frightful religious wars; it opposes liberty of thought, and the investigation of science; its skirts are stained with the blood of the Inquisition, and wet with the tears of millions of victims of the slave trade: it encourages war and is often ouly an emblem of power and lust and ambition. Still, in every age, were simple men and women, not known perhaps to history, or even to those of their own time, whose souls and lives were filled with the principles of this new faith. These gradually affected social habits and practices; somelegislation, sometimes by a favoring public times changing them before they influenced accident, being able first to reform laws and public officials; thus day by day, by imperceptible steps, purifying Church, State, and people; gradually causing certain great abuses and wrongs to melt away before the fervency of their spirit and the innocence and beneficence of their lives. These have been inspired by Christ. Though, for the most part, unknown perhaps to ecclesiastical records, or the historians of empires, they have illustrated and transmitted the divine truths which they received from Him. In lives of purity and human brotherhood, in honesty, faithfulness, compassion, and true humanity, they have sought to follow their great Leader. They have formed the true and invisible Church of Christ.' While living for Him, they have lived for the human race. Their spirit and their sacrifices have made it possible that, ages hence, some of the great evils of mankind should come to an end, that some tears should be forever wiped away, and a fair prospect be held forth of a distant future of humanity, justice, and righteousness. The victories they have won, in their silent struggles, and bequeathed to us, were really the Gesta Christi'-the achievements of Christ." CORRESPONDENCE. ESTEEMED EDITORS: A little item of interest has come to my knowledge concerning President Dias of Mexico, which I think is of interest, as the sentiment of a man in a high place of influence and power. At one of the dinners given him, J. B. Hobbs, President of the Board of Trade, of this city, inverted his wine-glass, and remarked as he did so, “Our honored guest must not feel that I turn down my glass from any motives of discourtesy." "Ah, no," responded the Mexican President, through his interpreter, "I perfectly recognize the value of the total abstinence principle and example, and myself drink very little, believing that no man of affairs can do either himself or his cause justice unless he keeps a clear brain.” When will our American statesmen and representatives learn to recognize this truth, spoken with such frankness and courage by the representative of a people considered so far behind us in enlightenment and moral advancement? In a recent letter from a young friend going South, she writes: "At Springfield, Illinois, several State Senators boarded the train, go- | will reproduce itself so long as its head reing home to spend 'Sunday.' They filled the mains. It seems strange that a people who car with the odor of whisky and tobacco, and have so bravely overcome so many obstacles made the air almost unbearable. Three of will, in the face of this Apollyon, acknowlthem sat in front of Laura and me, and aired edge that at last they have met a foe that their views on woman suffrage, temperance, cannot be conquered, with whom they hasten etc., with digressions in regard to the pay of to make terms, a foe with whom there can legislators, the hotels of Springfield, etc. I be no honorable peace. Let us do what we can tell you we did not feel proud of the men can to enlighten and to stimulate that true who make our laws." patriotism which is willing to sacrifice itself that the nation may live. I desire in this connection to call attention to two leaflets published by the New York Temperance House, one entitled "Total Abstinence," and the other "Prohibition and Personal Liberty," prepared by President Bascom, of Wisconsin University. They are the strongest arguments on these subjects that I have yet met with. Cordially, When the young people of the land feel ashamed of our representatives it encourages us to hope for a better condition of things when the government falls upon their shoul. ders. There has been a bill for high license before our State Legislature this session, in order, it is claimed, to reduce the number of drinking places, and drive out the "low saloons." This law, if it should obtain, would simply close such places as did not succeed in making enough profit to pay a high license. The result would doubtless be, in many cases, to make the keeper double his efforts to secure the custom necessary to enable him to continue his business. If he failed, his patrons would simply transfer his custom to the next place, only a block or so away. This law would be of little or no benefit in the city, if not an actual injury. In the country it might possibly result in the closing of a few cross-roads saloons. Chicago, Fourth mo. 6th, 1883. JOHN WYCLIF. H. A. P. John Wyclif was born in Yorkshire about 1324 A. D., and went up to Oxford-" which was then simply a vast public shool "—when he was eleven years old. There he studied and taught for some forty years. He became familiar with all the "seven studies" of the middle ages, but he was especially famous for his knowledge of law and theology. Now, in the century before this the cowardly King John had promised to pay tribute to the Pope of Rome, as a sign that he owed his kingdom to the Pope. But the English peo to be, and Edward III, in whose reign Wyclif lived, never paid any tribute. In 1365 the Pope demanded it, but the whole Parliament denied his right to receive it, and Wyclif, who was probably a member, was foremost in opposing the payment. He called himself It is a matter of marvel to me to hear intelligent, well-meaning people, even a large proportion of the clergy, advocate this meas-ple were very indignant, as they had a right ure as the part of the loaf that is obtainable, and even denounce others for not joining in the movement in favor of this law. "Blind leaders of the blind." Many argue that "so many people will drink," that it is better to recognize and make provision for this weakmess. Just the same argument, of course, will apply to any other vice. Law might as properly recognize the disposition to gamble, and provide for it. It was The same argument was used in regard to slavery. It was an established fact. claimed there was no use being impracticable and fanatical, about it. The only thing that could be done was to regulate and control it. With the results we are all familiar. As history repeats itself, why can we not "learn wisdom from the things which we have suffered?" We ought to "set our mark in the sun, and aim at it." Sooner or later it will be reached by high aiming. Let us patiently and steadily and hopefully maintain the highest ground, and although few may stand there, the time will come, let us believe, when the people, having tired of their "empty cisterns," will have their eyes opened, and see the fallacy of temporizing with an evil that an obedient son of the Church of Rome,” but he went on in later years to attack the vices and errors of the followers of the Pope, until he became one of the chief" Reformers before the Reformation," as those noble men are called who preceded Luther. In 1375, A. D., he became Rector of Lutterworth, and two years afterwards he attacked those who said the Pope was supreme, declaring that the Bible is greater than Rome, and that no Pope ought to be obeyed who is not a good man. Wyclif was summoned to answer for this twice he boldly appeared to defend himself; he would certainly have been condemned and burnt had it not been for his powerful friends at court. He was forbidden to preach what his enemies called his "detestable insanity." But he believed that "the highest service to which man may attain on earth is to preach the word of God," and disobeyed. To help his countrymen to a knowledge of THE SECRET OF TRUE LIVING. pure and true Christianity, he determined to | English history, for his earnestness, genius, translate the whole Bible into their own and devotion to truth and right. He was "modir tongue." On this noble work he struck with palsy December 29, 1384, as he spent several years of swift and constant was officiating at the mass (all England was labor. He himself translated nearly all of still Catholic), and died two days later. The the New Testament, while one or two of his Council of Constance, in 1415, condemned friends translated most of the Old Testament. the books and bones of Wycliff to be burnt. In Wyclif's time Greek and Hebrew were In 1428, therefore, forty-four years after his both unknown languages in England, so he death, his remains were taken from the grave was obliged to make his version from Jerome's and burned. The ashes were thrown into Latin Vulgate. His version was thus the trans- the "Swift," a neighboring brook. But Wyelif lation of a translation; but he was very faith- was victorious, as Wordsworth, the great poet, ful to the Latin text, and, as we have seen, has written in one of his sonnets : Jerome himself had probably older manu'Thus speaks that voice which walks upon the scripts to go by than Greek scholars before wind, our own day could obtain. So Wyclif was Though seldom heard by busy human kindvery successful in his version, considering his As thou these ashes, little brook! wilt bear entire ignorance of the original Greek. His Into the Avon, Avon to the tide own English was so good that it held its own Into main ocean they, this deed accurst Of Severn, Severn to the narrow seas, through the later changes of the language to An emblem yields to friends and enemies. a surprising extent, as only the work of a Now the bold Teacher's Doctrine sanctified master-hand could. The next famous trans- By truth, shall spread, throughout the world lator, Tyndale, often followed Wyclif closely, dispersed." and many of the best passages of our common version are in Wyclif's very words, simply altered to suit the changed fashion of speech. Look at these verses, for instance: "Blessid be thei that hungren and thirsten rightwissnesse, for thei shuln ben fulfillid. Blessid be pesible men for thei shuln be clepid the sonys of God." (Matthew v: 6, 9.) "Another parable Jhesus putte forth to hem, seyinge: 'The Kyngdam of heuenes is maad liche to a man that sew good seed in his feeld. The Kyngdam of heuenes is lic to sowre dowgh, the whiche taken, a woman hidde in three mesuris of meele til it were al sowrdowrid. A prophite is not with outen wirshipe, no but in his own cuntree and in his owne hous." (Matthew xiii: 24, 33, 57.) You will observe the old English word for leaven; another such is leorning-Knyghtes, for disciples-learning-servants. "Strait gate," "narrow way," and "beam and mote, are phrases that have come down from Wyclif, five hundred years ago. He may have finished the New Testament translation as early as 1381. It was spread among the people by many written copies; but the persecution, after his death, of his followers, called Lollards, was so bitter that only a hundred and seventy copies, of the whole or parts, are left. It was very dear to the poor men of his nation, which know little Latin or none, and be poor of wit and worldly chattel, and, nevertheless, rich of good will to please God," as he said. The first vernacular translation of the Bible in Europe, it set the example to other great reformers later; so Wyclif was indeed the bright "morning-star of the Protestant Reformation." The first great prose writer of English, Wyclif is one of the noblest figures in The secret of true living is to get the most out of the present hour. That man has the future already in his hand who knows how to value the present; achievement, reward, recognition by the world, are only a matter of time with him. He has caught the tides of power, and although they move invisibly they will bear him to success as certainly as the force of gravitation swings the planets along their appointed spheres. There is no chance about it, no luck or fortune; it is simply the law of human life. And happiness depends upon the recognition of this fact not less than success. Thousands of people are always expecting to enjoy themselves at some future day; they look upon joyful times in their lives as oases in a desert, little islands of calm and beauty in a monotonous ocean of storm and struggle. If we look for joy in this fashion it will come to us in no other way; it will be distant, alluring, and always fading into mirage as we approach it. The trials which we expect by and by to be free from are not wholly removed, the burdens we thought to lay down are not taken from us, the sense of insecurity and danger we hoped to lose in enlarged prosperity and a stronger grasp of the rewards of work still keep companionship with us. When the moment of success, to which we had looked forward, comes, we taste a certain joy, but it is incomplete, girt round with possibilities of disaster, limited by responsibilities and duties which refuse to liberate us. There is a deeper philosophy of joy than such a seeking for it ever discerns. Joy is not an isolated thing, it flows through the |