ments must frequently be given up, if we would "buy the truth." We must be willing to sell all that we have, to gain the treasure of infinitely greater value. In doing this, we suffer no real, eventual loss. The blessings of the kingdom more than compensate for every sacrifice. Its light, its truth, its means of rapid improvement impart the highest satisfaction and the purest joy. In view of these objects, it is well to "count all other things but dross," "that we may win" them. "Seek first the kingdom of God and his righteousness, and all things shall be added unto you."

From the (London) Universal Theo. Magazine.

SKETCH OF THE LIFE OF JOHN WICKLIFF, THE CELE BRATED REFORMER.

Let Cæsar's dues be ever paid

To Cæsar and his throne;

But consciences and souls were made

To be the Lord's alone.

WATTS.

Every intelligent professor of Christianity knows that the religion of Christ has been corrupted. Ecelesiastical history informs us, that, after the first three centuries had passed away, the State took the system of Jesus under its patronage; from which period it gradually degenerated into a dark and merci. less superstition. Popery overspread the civilized world; the right of private judgement was annihilated; and individuals, exercising their common sense in the affairs of religion, were consigned over to the pains of eternal misery. It seemed, at one time, that this thick cloud, which hovered over mankind for ages, would never have been dissipated. But Providence wants not means to accomplish its purposes. JOHN WICKLIFF was the first instrument raised for the divine end of liberating his fellow-creatures from this spiritual captivity. He has, therefore, been emphatically styled, The Morning Star of the Reformation

JOHN WICKLIFF was born in the northern part of England, about the year 1324, and received his education at the University of Oxford. According to the taste of the times in which he lived, he became a wonderful proficient in the works of Aristotle, and a complete master of the school divinity. Disgusted, however, with these subtleties, he had recourse to the Scripture itself, and thence imbibed those manly sen timents of religion which were the groundwork of his opposition to the Church of Rome. To his immortal honour be it said also, that whilst he sought after this enlargement of mind, he made proportionable advances in virtue and piety.

The first principal event in the life of Wickliff was the controversy he held respecting the begging friars, who had, for some time, infected the University of Oxford. He reprobated their laziness and profligacy. He pointed out the essential difference between their affected humility and that real contempt of worldly goods recommended in the New Testament. His exertions made a great impression on the people, and extended, in no inconsiderable degree, his reputation. Being made Master of Baliol College, and afterward Warden of Canterbury-Hall, he opposed the payment of tribute-money, by which the abettors of popery were highly irritated. A suit respecting his wardenship was then depending at Rome, and there finally determined against him. Enemies have suggested, that he was urged by revenge to this opposition; but it must be recollected, that it was during the consideration of the business he exerted himself against the pope, so that it is, in reality, an admirable proof of his integrity.

Wickliff was next chosen to fill the divinity chair in Oxford; and he availed himself of this situation to expose the inveterate errors of popery. The clergy, raising a violent clamor against him, instigated the Archbishop of Canterbury to prosecute him: he was, therefore, at length, with some difficulty, deprived and silenced. He was, however, about this time tak

en up and protected by the Duke of Lancaster; under his patronage he inveighed loudly against existing abuses, and proceeded undauntedly in the cause of reformation. The Duke gave him the valuable rectory of Lutterworth in Leicestershire, whither he repaired and discharged the duties of his station with an exemplary fidelity. From this retreat he was soon drawn forth by fresh prosecutions; but the council, before which he was brought, not agreeing among themselves, he was discharged. On the declension of the Duke's influence he was again exposed to the resentment of his enemies. He was obliged to appear before a Provincial Synod, at Lambeth, where, after having explained several articles of his belief rather equivocally, he was enjoined not to preach any more those doctrines which had been objected to him. So far, indeed, was he from regarding this prohibition, that he went about bare-footed in a long frize gown, preaching occasionally to the people, and without any reserve, in his parish.

Towards the close of the year 1378, Wickliff was afflicted by a violent distemper, which, it was thought, would prove fatal to him. On this occasion, a singular circumstance took place, which ought not to be omitted. Several begging friars gained admittance into his chamber, meaning to terrify him by their presence into a retraction of those severe charges which he had formerly made against the order to which they belonged. They assured him that he was about to die, and that such an acknowledgement would prove the means of his salvation. Wickliff, surprised at the solemn message, raised himself in his bed, and cried out, "I shall not die, but live to declare the evil deeds of the friars!!!" It is said that the friars were driven away in confusion, struck with the sternness of his manner, and the energy of his expressions.

Our great reformer recovered from his indisposi tion, and undertook the entire translation of the New Testament into the English language, the first of the kind ever undertaken in this country. It appears

that he did not understand the Hebrew language; but collected all the Latin Bibles he could meet with, from them made a correct copy, and then proceeded to the translation. He had previously contended, in a small tract, that the locking up of the Scriptures, in a strange tongue, from the common people, was one of the chief errors of popery; that the Bible contained the whole of God's will; that a good life was the best guide to the knowledge of Holy Writ; and that such a knowledge would make wise unto salvation. Thus having paved the way, he ventured to lay his translation before the public. This measure roused, in a most violent manner, the indignation of the clergy. They even brought a bill into Parliament for the suppression of it, alledging that the reading of the Scriptures by the laity opened an alarming prospect of heresy, and that the ruin of all religion would ensue. But the arguments used by the translator and his friends silenced all opposition, and the bill was at length consigned to its deserved oblivion.

Wickliff now ventured a step farther; and attacked the favorite doctrine of the Romish church, transubstantiation. In his lectures read at Oxford, as divinity professor, in the year 1881, he contended, that the body and blood of Christ were not substantially in the bread and wine, but that these elements remained the same after consecration.

For this audacity he was prosecuted by the Archbishop of Canterbury; but Wickliff was not immediately cited to appear before him, because the primate waited for the consecrated pall from Rome, without which article we presume his righteous anathema could produce no effect. The pall arrived; the heretic was summoned to appear in the monastery of Grey Friars; but he refused to obey the mandate, insisting that he was not under episcopal jurisdiction, being a member of the University of Oxford. The University, it seems, was at that time in his favor, and would have taken up his cause. With this plea the archbishop was obliged to remain satisfied. He,

however, proceeded to condemn his opinions in a council of bishops, who had collected the most obnoxious passages from his writings. At the instant they met, an earthquake shook the floor; the affrighted prelates threw down their papers, crying out that the business was displeasing to Heaven, whilst the bishop chid their superstitious fears, and insisted that it portended the downfall of heresy! Wickliff often spoke pleasantly of this accident, and called the assembly the council of herydene; being the old English word for earthquake. A declaration, however, was drawn up, in which the opinions were condemned; to which the reformer replied with singular spirit and ability.

The continued opposition of Wickliff provoked the archbishop to obtain a law against heresy, to which the king, for the purpose of gratifying the clergy, assented. But the people were so dissatisfied with this increase of ecclesiastical power, that it was almost instantly repealed. It was justly urged, that "Heresy was an unlimited word, and might bear as wide a construction as a bishop might choose to give it, nor could it be doubted but it would be made to signify whatever the pride or avarice of the clergy might think expedient.

The archbishop, thus baffled a second time, became so enraged, that he applied for an order to the king, whereby he banished all the abettors of Wickliff from the University of Oxford. Succeeding in this measure, the putting it into execution occasioned great noise and confusion. Upon this it is generally supposed that the good old reformer retired from the storm to his living at Lutterworth. His opinions, however, were so spread, that a writer of those times tells us, "that if you met two persons upon the road,you might be sure that one of them was a follower of Wickliff.”

The last affair in which Wickliff took any part, was relative to a contest between two popes, who laid claim to the chair at Rome. One of them had instigated England to vindicate his claim, in which Spen