Next time M. Rochefort pokes fun at Captain Fournier in the “Intransigeant,” we advise the captain, instead of pinking that witty but scurrilous person, to try the law of libel. If he wins he will get money in his purse, which is better than an ugly gash in his side; if he loses he will go home to consider his ways and perchance amend them, under the stimulus of a just public rebuke—a sadder and perhaps a _wiser_ man: that, indeed, both he and Rochefort might easily be.—_Belgravia._ JOHN WYCLIFFE: HIS LIFE AND WORK. The quincentenary of the death of John Wycliffe occurring on the 31st day of this month (December 1884), invites us to review the work with which the name of Wycliffe is associated and identified. “John Wycliffe,” says Dean Hook, “may be justly accounted one of the greatest men that our country has produced. He is one of the very few who have left the impress of their minds, not only on their own age, but on all time,”[8] He is also one of the few who are known to us only in their work, and by their work. For it may be said that, apart from Wycliffe’s work, we know nothing of the man. His work is his memorial: in it he lives. Wycliffe’s work may be viewed in its relation to the University—Oxford; to the Crown—the national independence; to the hierarchy—the clergy; and to the laity—the people. According to this method of survey and review, Wycliffe appears successively in history as a student and scholastic disputant; as a politician and patriot; as a theologian and reformer; and as a Christian evangelist and preacher of grace, righteousness, and truth. These successive phases of Wycliffe’s work correspond with the events of his life; and they indicate the progress of the great work to which Wycliffe had dedicated his powers. This, again, implies that it was only step by step—little by little—that Wycliffe’s views assumed that form in which they were developed and expressed in the later years of his life.