bloody statute; and this law continued in force at the time of the king's death, which took place early in the year 1547. Edward the Sixth was not ten years of age when called upon to succeed to the throne. By his father's will he was placed under the direction of a council, in which Edward Seymour, earl of Hertford, his maternal uncle, seems to have had chief influence; for on the first meeting, he was created Duke of Somerset, and appointed protector of the kingdom during Edward's minority. Seymour was favourably disposed towards the reformed religion. One of the first acts of parliament, after the king's accession, repealed the bloody statute, which had already proved a great hinderance to the cause of truth. The promising abilities and sound scriptural education of the young prince gave renewed energies to the Protestants, and a regular system of reform was speedily entered upon. Bucer, Fagius, and Peter Martyr, men who had signalised themselves by their exertions on the continent, were, by special invitation from Edward, sent for to co-operate with Bishops Ridley, Latimer, Hooper, and the friends of reformation in England, who had enlisted under the banners of Cranmer. Before their united efforts the superstitions of popery progressively gave way. Clerical celibacy and auricular confessions were abolished; images and holy water were removed from the churches; and that only was established as Christian doctrine which could bear to be confronted with God's recorded word. The removal of images and holy water created serious opposition. diner, bishop of Winchester, in several letters addressed to Cranmer, resolutely defended these remnants of paganism; nor did he fail to importune the protector himself in their behalf. But of all the theological questions agitated in this reign, transubstantiation, or the doctrine of the presence, is the most conspicuous. No opinion was upheld with more earnestness both by laity and clergy. Its suppression was at first regarded by the former as identified with the loss of all spiritual consolation; and by the latter, as the entire downfal of their authority. Oxford, with its sister university, became the scene of many a bitter controversy, before its members could be induced to renounce this favourite tenet, although its recent invention and unscriptural tendency were ably exposed by several eminent individuals. Gar But perhaps the most important of all the transactions of this period was the compilation of a Liturgy, or Book of Common Prayer, in the vernacular tongue, which was effected during the latter part of 1548, and, by royal authority, appointed to be used in all places of public worship on Whit-Sunday in the following year. Another act of this pious monarch_remains to be mentioned. In 1552, "to root out discord of opinion, and to establish the agreement of true religion," he caused a confession of faith to be published, consisting of forty-two articles, to which all who held any ecclesiastical preferment were required to subscribe. But the time allotted for the earthly career of Edward was too short for the full accomplishment of his glorious purposes. To the great regret of all who valued the purity of scriptural truth, he was taken from this world's transient and troubled scene after a short reign of six years. In order to secure the Protestant succession, Edward had bequeathed the crown to his cousin, Lady Jane Grey, who was married to Lord Guildford Dudley, fourth son of the Duke of Northumberland; and she was accordingly proclaimed queen. But the claims of his half-sister Mary were boldly asserted by the Romish party; and the unpopularity of Northumberland, who was the chief agent in forwarding the pretensions of his daughter-in-law, brought about the ruin of her cause, which terminated with the death of that unfortunate lady. Professions of toleration marked the opening of Mary's reign. Her early prejudices, however, con firmed by feelings of resentment at the unkind treatment which both she and her mother had experienced, and which must by her have been attributed solely to the influence of religious innovation, afforded to the reformers but little hope in the sincerity of these professions. Accordingly Mary was no sooner in secure possession of the throne, than means were taken to restore the old religion, and to effect a reconciliation with Rome. The government was placed under the direction of Gardiner; and Cranmer, on a charge of treason, was committed to the Tower. The Book of Common Prayer, published in the last reign, was declared heretical; and all measures calculated to benefit the friends of the Reformation were repealed. The pulpit was made the instrument by which she at first endeavoured to force upon the consciences of men the odious tenets of her religion; and fortunate would it have been for her own credit, and that of human nature, had her endeavours been restricted to this. But since it is truth alone which can stand the test of argument, public preaching was soon found insufficient to effect her purpose. An act was passed in parliament that heretics should be burnt. Upon this began that system of persecution, which has stamped with horror even the very mention of Mary's name. The particulars of two hundred and eighty-eight persons who suffered in the flames, during her short reign of four years, have been preserved by historians. Lord Burleigh reckons the full number of her victims at four hundred. The most noted among these were Cranmer, Ridley, Latimer, and Hooper. Nor was her vengeance confined to the living alone; the bones of Fagius and Bucer, who had been buried at Cambridge, were dug up and burnt, on account of the heresy of their former owners. But in 1558 death terminated this inglorious reign; and, on the accession of Elizabeth, things assumed a more pleasing aspect. All laws made in the former reign were repealed; and the consciences of men regained that liberty they had enjoyed under Edward. The Book of Common Prayer underwent a revision, and the forty-two articles, drawn up in the time of Edward, were reviewed, and altered into the thirty-nine, which are still the formulary of faith used by the Church of England. Under the blessing of Providence, the Reformation was now established on too firm a basis to be shaken by papal violence. In vain did Pope Pius V. stimulate the subjects of the queen to rebellion, and aid the disaffected earls of Northumberland and Westmoreland with money. In vain did Philip of Spain, under the sanction of Rome, send forth his "Invincible Armada" to check the spirit of religious liberty, which Christ has granted to all who call upon his name. pest scattered the fleet, and annihilated this vain project of Roman ambition. A tem In reviewing this period of our history, so flattering to our hopes and inclinations, it is necessary to bear in mind these important truths: that the corruptions of the Romish Church are the natural offspring of the human passions unchecked and unsubdued; that this system of error was not imposed upon the world in full vigour and maturity, but grew up insensibly, like a plant from the seed, until, deep-rooted in a congenial soil, it spread its baneful influence far and wide; that, since the spirit of Romanism, that "mystery of iniquity," which we feel an honest pride in renouncing, is substantially the spirit of human nature, if we would avoid errors similar to those into which the Romanists have fallen, we must regard their state with a view to our own improvement, and place a due restraint over those evil principles of our common nature, which met with so fatal an indulgence from them. Perversion in religion is by no means a fault confined to the Church of Rome. The Israelites of old, God's chosen people, lapsed into idolatry and other superstitions. Nor shall we preserve to ourselves the full benefit of the Reformation, unless, while we keep a jealous eye on the insidious policy of Rome, we at the same time also exert a watchful influence over the enslaving suggestions of our own unregenerate nature. THE FAMILY OF LAZARUS: BY THE RIGHT REV. JOHN BIRD SUMNER, D.D. "Now Jesus loved Martha, and her sister, and Lazarus." THE chapter in which these words are found introduces us to the character and domestic interests of a family which deserves our close attention. It was a family, which, we are told, Jesus loved. Brethren, it may not be thought much now, to be reckoned among those whom Jesus loves. Indeed, it has often been occasion of reproach, and sometimes of persecution; as in the case of Lazarus himself, whom, at one time, the chief priests desired to put to death, that he might not furnish an evidence against them. But, whatever may now be thought of this distinction, the time will arrive when it will be duly prized. When the Son of man shall come in his glory, and all the holy angels with him, and shall sit upon the throne of his glory, and before him shall be gathered all nations; then they, and only they will be accounted blessed, of whom it may be said, that He who is come to be their Judge is he who loveth them. My brethren, you believe this? I know that you believe it. Inquire, then, with me this morning into what is revealed of this family, and see what it presents for our imitation. May the Spirit open our understandings, and enable us to see the things belonging to our peace, before they be hid from our eyes! For this is what I would first observe,"Now is the accepted time; now is the day of salvation." This family had secured the regard of the Lord Jesus whilst they could, whilst he was in the way with them, by a proper use of the opportunities granted them. And this is the will of God respecting every man. Delay ruins a multitude of souls. Men look forward to some season when it will be easier for them to learn the way of salvation, or easier to follow it; easier to forsake their sins, and seek first the kingdom of God. Meanwhile the night cometh, when no man can work. Man returns to his earth, and all his thoughts of repentance and obedience are buried in the grave. Ah, brethren, it is not safe to be obliged to say with the prophet, "The harvest is past, the summer is ended, and we are not saved." Be not satisfied unless you can now and at once adopt as your own very different words, even the words of the apostle,-"I know in whom I have believed, and that he is able to keep what I have committed to him unto the great day." Such was the case with the family of Lazarus. Salvation had come to their house. And it may promote edification best, if we consider, in natural order, first, what we know of their FAITH, and then of their PRAC TICE. I. The beginning of that blessed state in which they were, as distinguished by the love of Jesus, was laid in their faith. We know what that faith was. One of the sisters says to the Lord (ver. 27 of this chapter), " Lord, I believe that thou art the Christ, the Son of God, which should come into the world." She had perceived, therefore, the character in which Jesus came, and the object of his coming. Now, whilst he dwelt on earth, in a state of humiliation, not as a king to be ministered unto, but in lowliness, in meekness, in poverty, they were not many whose eyes were opened to see his real nature as the Son of God, which should come into the world. Some said, He deceiveth the people; others said, Shall Christ come out of Galilee? And the greater number pursued their usual concerns, and thought little of the matter in any way. These, however, perceived the truth; saw that this was indeed the Saviour, revealed to Adam, and promised to Abraham, and predicted by Moses, and described by the prophets; he who should come to save his people from their sins. They had perceived that which Simon also perceived, he was "the Christ, that should come into the world." And what the Lord said to that apostle when he made this confession, must have been equally true of them: "Blessed are ye, for flesh and blood hath not revealed it to you, but my Father which is in heaven." It was God who had opened their eyes, and enabled them to discern a truth against which other eyes were closed. But it must be further observed, that they not only had this faith, but owned it-did not conceal it, lest it should bring them into danger, or cover them with reproach. Now this was not the case with all. In John, xii. 42, we read of many, even of the chief rulers, who believed in him, "but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue." These, however, were not of that party, who "loved the praise of men more than the praise of God." They confessed him openly. When the purposes of his ministry caused him to be in their neighbourhood, theirs was the house to which he resorted with his disciples. In the narrative of his life we find him there on many different occasions. It must have been known to all who knew any thing respecting him, that "Jesus loved Martha, and her sister, and Lazarus.” Brethren, this well deserves consideration. In all times, as well as in those times, many believe in Jesus Christ, who do not confess it; and that for the reason before alleged of the Jewish rulers: they love the praise of men more than the praise of God. I do not mean that they deny him openly. But they do not confess him openly. They do not acknowledge his rule of life to be their rule of life. They do not step out of the common course to promote his cause, his interests, his glory. They do not favour or countenance those who are peculiarly his people. Instead of making it known in their lives whose servants they are, they reserve it for a death-bed to say, "God forbid that I should glory, save in the cross of the Lord Jesus Christ." O, remember what He said, who knew what was in man, who knew the deceitfulness of our hearts," Whosoever shall be ashamed of me and of my words in this sinful and adulterous generation" - that is, in the world, where faith is to be shewn-" of him shall the Son of man be ashamed," when he comes in all the glory of his Father. Such was the FAITH of this happy family. And with all, as with them, faith must be the foundation of practice. The habits of the life grow out of the faith of the heart, as the fruit springs from the nature of the tree. Therefore, when the Jews inquired of our Lord, "What must we do, that we may work the works of God?" his answer was, "This is the work of God, that ye believe on him whom he hath sent." This is the first work that he would have you to do. Till you have come to this, you can do nothing-nothing which he will accept or be pleased with. First, then, secure this, that ye can say with Martha, "Lord, I believe that thou art the Christ, the Son of God, which should come into the world." Realise this salvation for yourselves. Be not content that such is the faith of your country, of your parents; that you were baptised into this religion. Be not content with this, though you may justly be thankful for such blessings; but make it your own personal conviction, that he is "the way, the truth, and the life; the one Mediator between God and man;" the only way of access for sinful men to their offended Father. II. Having this FAITH, your next question will be, Lord, what wouldst thou have me to do? It will be your earnest purpose to live as he in whom you trust would desire and prescribe. Which leads me to consider, secondly, what we know of the PRACTICE of these persons. It so happens, that we are able to speak or their practice on the surest grounds. We know something of its particulars. What is recorded in Scripture permits us to enter into their homes, and to see them there, where the character is best seen, in the bosom or their families, in the course of their ordinary life. In Luke, x. 38, we are informed, that the Lord, in the way of journeying from one part of the country to another, "entered into a certain village: and a certain woman named Martha received him into her house." This village was Bethany; and this woman was one of the three whom the text tells us Jesus loved. "And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part which shall not be taken away from her." The Now, we do not blame Martha, who was busily employed in the duties of hospitality, and desirous to shew, by the way in which she received her guests, how greatly she esteemed them. She was not acting wrong; nor would Mary have been acting wrong if she had been engaged in the same manner. But, without blaming the household cares of Martha, we may commend the care which Mary took of that which is far more needful. Lord had entered into her company, and was discoursing of the things pertaining to the kingdom of God. Mary's heart was bent towards that kingdom-her affections fixed there; she could attend to nothing else whilst she might be hearing divine truth: so she sat at Jesus' feet, and heard his word. In this she shewed the real disposition of the heartthe heart converted from the world to God, and therefore enabled to overcome the world. This, brethren, is one of the signs given us in Scripture of effectual faith. We are first told, that "Whosoever believeth that Jesus is the Christ is born of God." This woman believed that Jesus was the Christ. We are then told how such faith will act, when it has really possession of the heart: "Whatsoever is born of God overcometh the world." And we now see that Mary had overcome the world; had ceased to care for it; and had chosen, instead, that "good part, which should not be taken away from her." She counted all things but loss, for the excellency of that knowledge which she could obtain from the Son of God. For that, for its sake, she was ready to suffer loss. She risked the ap pearance of neglecting her guests; she encountered the rebuke of a sister who was dear to her; that she might listen to the words of eternal life. How is it with yourselves, brethren? Is there any similar feeling evidenced by your conduct? Do you take pains to hear the word of God, whether at a convenient or an inconvenient season? Do you leave your company, your friends, your relations, that you may join in prayer or receive instruction; and not rather make these an excuse why the proper business of the Sabbath is to be neglected? Do you read and study the Scripture, even at some cost of time, some loss of leisure? Can you say, "How dear are thy counsels unto me, O God! O, how I love thy law! it is my meditation all the day. How sweet are thy words unto my taste! yea, sweeter than honey to my mouth. Through thy precepts I get understanding. Thy testimonies have I taken as an heritage for ever." It was not on this occasion only that the disposition was shewn of that Mary whom Jesus loved. "It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair." He was received in the house of a neighbour called Simon; "and Martha served: but Lazarus was one of them that sat at table with him. Then took Mary a pound of ointment of spikenard very precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment." To what purpose? To repay the blessings she was conscious of; to repay the debt which she owed to Him who had taught her to choose that good part which should be hers for ever; this debt she was anxious to repay by all the means she had-by zealous, fervent love. And here, again, she did not escape from blame. When the disciples saw it, they had indignation, saying, "To what purpose is this waste? For this ointment might have been sold for much, and given to the poor." But she was not blamed by Him whom alone she cared to please: he saw the motive. It was, according to the ideas and habits of the country, the greatest honour that could be shewn him. And he saw that she thought no sacrifice too costly, no honour too great, no respect too high for Him whom she acknowledged as the Christ, the Saviour of the world. How is it with yourselves, my brethren? Try your own hearts in this point. Has your love for the same Redeemer led you to any costly sacrifice? When his cause is to be promoted, his word circulated, his Gospel more widely preached, his people supported or relieved, are you ready to bring your most valuable possession, and place it on the head of your Redeemer? You have not him always with you; but you are never without the means of honouring him. "The poor ye have always with you;" and when you will, you may please him by assisting them. The ignorant you have always with you; and, when you will, you may serve him by instructing them. The sinful you have always among you; and you may honour him by striving to reclaim them. The heathen are always in darkness; and you may assist to enlighten them by his word. The lovers of this world will still be ready to say, To what purpose is this waste? This money might have been employed at home, or laid up for the family hereafter. But have you looked beyond their praise or their blame, their opinion or their example, and done as she did whom Jesus loved? If so, and not otherwise, you have shewn where your heart is, and your affections are, and have laid up treasure in heaven. And now, in conclusion, observe the blessedness of this. It is first seen in this present world. All such faithful disciples of their Lord-as in ordinary life they have a guide to direct them, so in trials and calamities they have a resource to which they confidently turn. We see it in this history. The brother, Lazarus, was seized with illness. His sisters, in their sorrow, looked round for help; but not without knowing where to look, or on whom to depend. They "sent unto Jesus, saying, Lord, he whom thou lovest is sick." Our Lord has elsewhere declared to us, that he knows his people, as well as he is known by them. Nay, that every hair of their head is numbered. We have here a proof of this. It was no new intelligence to him that Lazarus was sick. The fact and the event were already present to his mind. No sooner was the message brought to him, than he answered, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby." Not a circumstance happens to one of his flock, but he sees the whole-its beginning and its end-its present and its future consequences. If only that can be truly said which was said here, He whom thou lovest-if he who is in trouble, in pain, in peril, is one whom Jesus loves, then we may be sure that the rest follows: "This sorrow is not unto death, but for the glory of God, that the Son of God may be glorified thereby." This, brethren, is much to know that you may cast your care upon a Shepherd alike powerful and kind, for that he careth for you. But the end is not yet. Behold, the time is short, till He who shall come will come, and will not tarry; and then, as I hinted at the commencement of my discourse, then will be justly seen and justly prized the blessedness of belonging to the number of those whom Jesus loves. And he is no respecter of persons. They are characters on whom he bestows his tenderness. And they whose characters resemble the family of Lazarus will possess the privilege which that family enjoyed. When the trumpet shall sound, and the dead shall be raised, and all shall stand before the judgment-seat of God, that they may receive according to the things done in the body, they will not be among those who 66 say to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb." Their souls will be filled with joy and thankfulness; the thankfulness of salvation and the joy of victory will be theirs, when they behold Him, " whom not having seen they loved; and in whom, though now they see him not, yet believing, they rejoice with joy unspeakable." Nay, "the Father himself loveth them, because they have loved the Son, and believed that he came forth from God." "Therefore they shall be before the throne of God; and he that sitteth on the throne shall dwell among them." "In his presence is fulness of joy, and at his right hand there is pleasure for evermore!" CHURCHES OF ASIA.-(VI.) "And unto the angel of the Church in Sardis write; These things out the danger of having the form of godliness, while the power thereof was denied; and to arouse them, while yet their situation was not altogether hopeless, to return to him in penitence and humility. He exhorted them to be watchful, to keep a strict guard over their thoughts and desires, no less than over their outward conduct; to strengthen the things which remain; to fan the spark of heavenly grace bestowed upon them, ere it was finally quenched; and he uttered the solemn warning, that if they did not watch, he would come upon them to destroy them, as a thief, at an hour when they least expected it, while they were indulging a carnal security, and regarding all as safe. The picture of the general circumstances of this Church is indeed painful, and reminds us forcibly of the necessity of ever being on the watch, lest we suffer our languid graces to expire, lest we tempt God to withdraw his gifts from us. A state of spiritual death is a very dangerous state; and if not aroused by the lifegiving Spirit, it must inevitably be exchanged for death eternal. Even at Sardis, however, God was not without a people. Amidst the dead embers were to be found some whose breasts kindled with a pure and holy flame. "A few names" in Sardis, amidst the impurity and ungodliness which prevailed, had not defiled their garments, but had been enabled to keep themselves pure. And so it has been in every age; God has always had those who were his, on whom the light of divine truth shone, even while around was darkness that might be felt; who worshipped the Eternal Spirit in spirit and in truth, even while the idol's shrine was surrounded by hosts of deluded votaries. To these few faithful at Sardis three gracious blessings are promised; and not to them only, but to all who should overcome :The being clothed in white raiment-that fine linen which is the righteousness of saints; the being retained in the book of his remembrance, their names enrolled in heaven; and their being acknowledged at the last great day, before Jehovah and his angels, as those who have witnessed a good confession while on earth, and shall be raised to the blessedness conferred on the true followers of the Lamb. Sardis was the capital of Lydia, and a city of great antiquity. It was situated in a rich plain at the foot of Mount Tmolus. The river Pactolus flowed through the Forum. To the south of the plain stood the magnificent temple of Cybele, composed of white marble, and of which two columns, together with a few fragments of others, remain. Sardis became a flourishing and important city in the reign of Crœsus, king of Lydia; on whose overthrow by Cyrus (B.C. 545), it continued to be the chief city of the Persian dominions in this part of Asia. It was burnt to the ground by the Ionians, aided by the Athenians, on the revolt excited by Aristagoras and Histiæus; but it was again rebuilt. It afterwards surrendered to Alexander the Great, who restored the Lydians to their ancient privileges; and at length, after various changes, it became subject to the Romans. In the reign of Tiberius it was overthrown by an earthquake; a calamity in which many other cities were involved, and which is described by Tacitus as having happened in the night, and on that account more disastrous in its consequences, no warning being given, |