Christian observance. Zwingli's view is probably advancing now in more than one denomination; but it seems to have failed to maintain itself fully in Switzerland after his death-the view of Calvin having gained wider adherence among the Reformed churches.

Zwingli's writings do not show Calvin's penetrating and iron logic, nor Luther's mighty and passionate sweep. But they give forcible and direct expression of an absolutely sincere and fearless spirit awaking in what was, to him, the morning light of an evangelical faith.

Among his works are Of the True and False Religion (1525); The Providence of God (1530); A Brief Exposition of the Christian Faith (1531); The First Helvetic Confession (compiled 1536); The Last Supper of Christ, On Baptism, and a treatise on Education.

EDUCATION AND PUBLIC LIFE FROM A SCRIPTURAL

POINT OF VIEW.

The moral nature of the youth having been strengthened by faith, the next in order is to discipline his mind, that he may be of help and use to his fellow-men. This can be best done if he acquaint himself with the Word of God. However, for a thorough understanding of the Scriptures a mastery of Hebrew and Greek is necessary; for without a knowledge of these languages neither the Old nor the New Testament can be clearly understood. But since the Latin language is in universal use, it must not be neglected; for, although it is of less service than Hebrew and Greek in the understanding of the Scriptures, it is of great importance in public life. There are also occasions where we are obliged to defend the cause of Christ among those speaking Latin. However, a Christian should not degrade these languages for the

purpose of acquiring earthly gain or for pure intellectual enjoyment; for language is a gift of the Holy Spirit.

As indicated above, the language to be studied next to Latin is Greek, principally for the sake of a thorough grounding in the New Testament; for it seems to me that the doctrines of Christ have not been treated so carefully and thoroughly by the Latin as by the Greek fathers. Hence the youthful student is to be taken to the fountain-head. But in acquiring Latin and Greek, one must fortify himself through faith and innocence; for many things are contained in the literature of these languages which are apt to be hurtful; as for example, petulance, ambition, a warlike spirit, useless knowledge, vain wisdom, and the like. Nevertheless, like Ulysses of old, the youthful student, if forewarned, can pass by all these tempting powers unscathed, if, at the first siren sound, he call out to himself, in warning tones: "Thou hearest this that thou mayest flee, that thou canst be on thy guard, and not that thou mayest indulge thyself."

I have placed Hebrew last because Latin is now everywhere in use, and Greek would naturally follow it. Otherwise I should have assigned the first place to Hebrew, for the reason that he who is not acquainted with its idiomatic peculiarities will, in many instances, have difficulty in ascertaining the true meaning of the Greek text.

With such mental furnishings every youthful student is to be provided who would possess himself of that heavenly wisdom with which no earthly knowledge can be compared. But with it he must combine an humble, though aspiring, state of mind. He will then find. models for a righteous life, especially Christ, the most perfect and complete pattern of all virtues. When he has become fully acquainted with Christ as He presents Himself in His teachings and deeds, he will become so thoroughly imbued with Him that he will endeavor to exhibit His virtues in all his work, plans, and actions; at least, as far as it is possible for human weakness to do. From Christ he will also learn to speak and to be silent at the proper times. He will be ashamed in his younger years to speak of things which pertain to the experience of age, seeing that even Christ did not dispute

until He was thirty years old, although in His twelfth year He gave proof of the powers of His mind before the scribes. By this we are taught not to appear in public at too early an age, but rather to think about great and godly things while young, and thus to acquaint ourselves with them.

Shall I warn a Christian youth against avarice and ambition, when these vices were considered despicable even among the ancient heathens? Whoever is given to avarice will not become a Christian; for this vice has not only ruined individuals, but has also annihilated flourishing empires, demolished powerful cities, and destroyed every republic that has been infected by it. Whenever it overpowers a human being, it stifles every noble aspiration. Avarice is a fatal poison, which is spreading rapidly and has become one of our powerful adversaries. Yet through Christ we are enabled to overcome it if we are His earnest followers; for He Himself has battled with and overcome this vice.

I will not speak against fencing, although I think that it behooves a Christian to abstain from the use of arms as far as is compatible with public peace and safety. For God, who crowned David with victory when he met Goliath with no other weapon than a sling, and who protected the defenceless Israelites against the pursuing enemy, will also keep and protect us; or, if He sees fit to do so, He can strengthen our hands and fit us for the strife. Hence, if the youth would practise fencing, let it be for the purpose of defending his native country and protecting his own kin.

Finally, I would that all youth, especially those that are intended for holy orders, might think as the inhabitants of ancient Massilia did, who admitted only those to citizenship that had learned a trade, by means of which they were able to provide for their own necessities. If this rule were enforced among us, idleness, the cause of all wantonness, would soon be eradicated from our midst, and our bodies would become much healthier and stronger.-Education; translation of VICTOR WILKER expressly for THE LIBRARY OF UNIVERSAL LIterature.