Lambeth was the first thing which thoroughly aroused him. Elizabeth arrived in Lent, accompanied by many earls, barons, knights, and statesmen. The Archbishop also entertained his Sovereign at Croydon and at Canterbury in the same year. The latter entertainment was a very splendid one. The Queen arrived at the city about three o'clock one September afternoon. She at once entered the Cathedral by the west door, and walked up the nave under a canopy borne by four knights, to attend Evensong. On the 7th, being her birthday, she dined at the Archbishop's palace, seated in a marble chair, the customary seat of the Sovereign when paying a visit to the Primate.

After a splendid repast, the Queen complimented her host upon his loyalty towards her, which were further manifested by the gift of a splendid salt-cellar in gold and a beautiful horse.

But favours like these could not make Parker less desolate. His ill-health increased, and with it irritability and suspicion. I have, said he, 'very little help where I thought to have much, and thus, until God comes, I repose myself in patience.'

He prepared his tomb beforehand, and made a careful disposition of his property, and on May 17, 1575, he breathed his last. They buried him in the chapel within the palace, at the upper end near the altar, where he had been wont to pour out his heart to God.

In the reign of Charles I., the revolutionary party not only demolished the monument, but dug up his coffin, sold the lead, and buried his bones in a dunghill. By Archbishop Sancroft's care the dishonoured remains were decently reinterred in the chapel, and a Latin epitaph written relating the outrage.

The following is Archdeacon Hardwick's verdict on Parker-one which every true English Churchman will, we think, cordially endorse :

By nature and by education, by the ripeness of his judgment and the incorruptness of his private life, he had been eminently fitted for the task of ruling the Church of England through a stormy period of her history; and though seldom able to reduce the conflicting elements of thought and feeling into active harmony, the vessel he was called to pilot has been saved, almost entirely by his skill, from breaking on the rock of medieval superstitions, or else drifting away into the whirlpool of licentiousness and unbelief.' G. S. O.

THE RELIGIONS OF THE WORLD.

HE total population of the world, according to Chambers' Encyclopædia, is 1274 millions. Of these, 353 millions are Christians, including 96 millions of Protestants, 74 millions belonging to the Greek Church, and 183 millions of Roman Catholics. The Mohammedans, and the Brahminical Hindus, are each computed to number 120 millions; while Buddhism and the religions of China and Japan are professed by 483 millions, and the Fetichism of the aboriginal tribes of Africa, America, Polynesia, &c., by 189 millions. Of Jews it is estimated that there are 8 millions; and of Parsees only 1 million; making altogether the total population of the world 1274 millions.

OD accounts nothing too trifling to be noticed by Him, nothing too mean to be devoted to His service. Your commonest occupation may be sanctified by being done as to the Lord, and not to man. And if you thus try to please Him in little things, to use the one talent committed to you, He will so bless you that you will find in the end that, like the disciples' meat, it has wonderfully increased, and that you have far more opportunities of serving God than ever you had deemed possible.

Short Sermon.

BY HARRY JONES, M.A., RECTOR OF ST GEORGE'S-IN-THE-EAST.
HEAVENLY ARMOUR.

Eph. vi. 11.-' Put on the whole armour of God.'

N the first place, the Apostle reminds the Christian soldier that he is not armed against men so much as against wrong. 'We wrestle not against flesh and blood.' A strong body does not make up for a weak heart, nor dexterity for illwill. Outward prowess may be formidable, but inward strength is invincibility itself.

St. Paul therefore reminds the Christian soldier that he has to fight against evil within and around him, which he could not see nor touch, but which, nevertheless, was very real, and required the best courage and preparation before it could be overcome.

Not that St. Paul makes light of the body: not he. It was St. Paul who said, 'Christ is the Saviour of the body;' but no one protested more against the notion of trusting to the mere arm without asking what spirit directed it.

Bearing this in mind, we come to the Apostle's explanation of the Christian armour. I will take only four of the portions.

The first thing is the Belt of Truth. 'Stand, therefore, having your loins girt about with truth."

Now this does not mean any particular creed or scheme of theology which may be reckoned up or measured out. It does not refer to any special doctrine about the Gospel of our Lord Jesus Christ. It means simply, truthfulness. The first requirement of the Christian is to be true himself. That is an essential. Without it there can be no knowledge of God; no progress in holiness.

If a man be ever so pious in his looks and words, ever so cleverly instructed in the Bible, ever so much interested in religious questions, unless he be truthful he is not a Christian.

A man may, indeed, be honest and trustworthy, without knowing or honouring the name of Him who is 'The Truth.' It is well for that man, indeed, that the Spirit of Christ is helping him; though he does not consider, as yet, from whence the help comes.

But though any one be able to talk with readiness about religion, or hit hard blows in controversies about creeds, if he be not truthful

in what are considered secular things; if he be not truthful in his trade, in his office, in his workshop, in his craft; if, for instance, he secretly puts bad work in what he has to do where it is not likely to be found out at once; if he plays with his words so as to conceal his meaning or create a false impression, without committing himself to the risk of a downright lie; if he is subtle, shifty among his fellows, I do not care how loudly he professes Christianity, for he lacks the very first essential of the Christian character.

Now see how this explanation of St. Paul's begins at once to clear away the notion some people have about religion being a soft, unmanly thing. Its very first requirement is that which is considered by all men as the great characteristic of manliness-a frank, open, truthful spirit.

If you would be real in whatever you have to do; if you would be true Christians or soldiers of Christ, be natural, be in earnest; avoid as the deadliest drain upon your strength, as the surest disturber of your steadiness of aim, all cunning, double-dealing, and affectation. Do not act the life of an ideal personage, but live your own; be no posture-masters of propriety, saying not what you feel, but what you fancy other people think you ought just then to be feeling. If you are conscious that such and such actions would be unseasonable, unseemly, repress them; but do not be always consulting the glass of society to see how you look in other people's eyes. Let your own conscience reflect your follies and weaknesses, and be truthful in your commonest deeds and words. Thus, and thus only, can you know the searching God and His Son Jesus Christ, who is "The Truth.'

The Apostle next speaks of the Christian soldier as having on the Breastplate of Righteousness.

Righteousness means justice-right. This, you see, is near akin to truthfulness. The Christian must be, as our Catechism says, 'true and just in all his dealings.'

Here we find ourselves close to the large question of man's right. I will only say now, that the Apostle's advice may really enable us not only to find out what a man's rights are, but to obtain them.

To find out. We cannot expect others to do for us what we neither do, nor wish to do, for them. Thus, we can measure our just demands by our actual desires and deeds.

To obtain them.-Whoever is just and true will not, in the end, be cast down or ill-treated; he will be loved and trusted by those whose good opinion is worth having. He will press through difficulties encased in such a breastplate; he is the man to succeed, and success is a blessing from God.

Above all, the just, the righteous man alone, can apprehend the love of God in strengthening and cheering our hearts. We all feel we have often sinned, and done many foolish, hasty, selfish things, of which we are ashamed. Unless we know this, we cannot grow better and stronger. Now the righteous man-the man who has a quick sense of what is right and is seeking after it himself—sees his own faults, and is therefore the more likely, through God, to get rid of them the sooner. He, above all, perceives how broken and fitful his goodness is at the best; he takes in with keenest appetite

the fact the Gospel-of there being one Man, Jesus, in whom God blesses and accepts mankind; One who is perfect-One, too, in whom the mind of God can be seen; in whom God appears full of mercy and forbearance: not angry with the perplexed, stumbling sinner, but loving and compassionate-giving him, if he really wishes it, strength to rise, and restoring peace to the conscience which has become distressed.

The Christian also takes the Shield of Faith.

The use of a shield is to stop or ward off blows. Faith, then, is intended to ward off blows aimed at our peace, life, and progress.

A man who tries to do right, to be true and just in all his dealings, for the love of God, or because he feels a good spirit working within, has many things to hinder him. The devil says, Why do you do this? Why do you give yourself trouble about what you get no thanks for about what brings you no more money or work?

This is what the devil says to every one,-to the statesman, the lawyer, the merchant, the author, the artizan, the clergyman. Just please other people, and give up the wild notion of doing and saying right because it is right; do nothing but what will pay you back in something worth having-credit, money, power. Leave alone that notion of doing justly and speaking truly, as if the world heeded what you did or said. The world is clever enough to take care of itself, and if it does not, why you are the gainer, that is all!' This is what the devil says: aye, and says to some purpose, too; for many people are soft enough to believe him.

Now faith is the shield to protect you from this-from these darts of the wicked.

I cannot define faith. However, we can understand thus much about it. Faith is trust in some living person; not merely a power to believe certain truths, but trust in a Person-trust in a living God, who will justify those who strive to do and be right, though they may get no present gain by so doing.

We can do nothing without faith. Sometimes it is concealed under the form of confidence in our cause, consciousness of an honest purpose, and the like. But the real thing to carry a man on, and make him hold his head up, and bear hard blows, and see, notwithstanding, cheerful things in the world around him, above all, hope well for his companions and opponents, is, trust in a living God, who is near, into whose hands an honest heart may put every care and vexation; to whom he may refer the sophistries of bitter, witty, cynical men, who pour cold water upon the warmth of his life,loud, eager logicians, who know so little of mathematics, the nurse of reason, as to suppose that logic may be fearlessly applied to infinites; who puzzle the young mind with questions, and shake its natural sense of propriety by the free, contemptuous way in which they speak of what the Christian loves.

Well now, faith will help a man to get the better of this-faith in a living God-such faith as any one might have who really, with his very soul, believed there were any such things as truth, right, justice, or love at all.

He may say, I doubt this-I doubt that I cannot understand. I cannot answer; but happily he may add, I am not the master or

manager of all these things. I can see what my own duties are, where my own path lies-there can be no mistake about that; and I will follow it, please God, and leave all the rest-all the rest-all the tangled knots at which some men fret and others sneer-all the riddles, dilemmas, and difficulties in His hands-I will leave them in my Father's hands.

We act thus in the world. There is really nothing so common as faith without it we could neither live nor love. Fancy requiring a proof of every word or deed from a friend. He would not be a friend unless you trusted him. Even in dealing with strangers, you are constantly obliged to take their word, more or less. You cannot, for example-fortunately, I think-test beforehand the quality of every article you buy or use, or the accuracy of every answer and direction you receive and act on.

No! you are exercising faith every hour you live. And if it be so in the world we see, it must be more so in the world we cannot see; in things we cannot taste, handle, or hold up to the light. Such as. love, right, justice, truth, unselfishness, duty.

There must be faith in these matters. We must trust when we yield to them; and to whom do we trust, but to the living Spirit of love, right, truth, justice, unselfishness, duty ?i.e. to Our Father which is in Heaven, Who showed us all these things shining bright in the life and death of Jesus Christ our Lord?

So you see the Christian soldier is marked not only by truthfulness, and a sense of justice, but by a trusting heart.

Once more. We must take the sword of the Spirit, which is the Word of God: that is, in one sense, the Bible. I cannot say what I should wish about this. Space will not let me. But without wor

shipping texts, or making idols of printed letters, a man may feel that the voice of God speaks there, as it speaks in no other book. And the beauty of it is, You do not want to examine a mass of evidence before you know whether it be God's word or not. Read it itself, honestly, specially the four Gospels. Above all, the sayings of Christ. And if your heart does not tell you that they are deeply, mysteriously, and yet simply true, it is because you will not listen to your own heart's voice.

The Bible reveals the secret of all power and security. It tells us of a kingdom of Heaven set up here. Of One who rules among and within us. Of a King who speaks in the voice of conscience, and is seen in the person of the living Jesus. Of laws which never die or miss their aim. Of a kingdom which offers possibilities of progress beyond the highest flight of the most daring political reformers-even perfection-as your Father which is in Heaven is perfect. A kingdom in which individual liberty is possible whatever the outward form of government may be. A kingdom in which freedom of thought, lightness of heart, strength of purpose, and power irresistible, may be found. The kingdom which Christ revealed. His Spirit alone can make England the seed-bed and refuge of true liberty in any distress of nations with perplexity. His Spirit alone, patient, fearless, fair, confident in truth and right-His Spirit alone can make you do honour to the Christian calling, and help you individually in the struggle of life.