testify. But while this is allowed by all believers in Divine revelation, there are some who hold that the predictions concerning a new Heaven and a new Earth will have their complete fulfilment in the Christian dispensation, and their entire accomplishment during the period of the millenium; and that, after this period, the earth will be in due time destroyed. Others assert that, according to their reading of prophesy, they are not led to expect the destruction of our globe at all, but merely its renovation by fire; and they believe that the earth thus renovated will be the final abode of the saints. Into these matters it is not our present intention to look. It is sufficient for our purpose to bear in mind that all Christians believe that our world will one day be purified, that Jesus will then be the object of universal adoration, and that mankind will dwell in love and peace, beneath his benignant rule. The words that stand at the head of this article present us with one characteristic of this glorious time, which is distinct from all human experience in past ages. Hitherto humanity, in all epochs of the world's history, and among all nations, have erected buildings for the worship of the divinities in whom they have trusted; indeed a religion without a temple of some sort or other, is a thing of which we can scarcely form any conception; yet the apostle John informs us that the New Jerusalem of which he gives so glowing a description contained "no temple."-"I saw no temple therein." This truth is suggestive of several important thoughts. It suggests entire consecration of locality. It appears from a careful perusal of God's word that the whole earth has never yet been entirely consecrated to God. At the creation of man we are informed that the paradise in which he dwelt was an enclosure. "The Lord God planted a garden eastward in Eden; and there he put the man whom he had formed" (Gen. ii. 8), "and they heard the voice of the Lord God walking in the garden in the cool of the day,” (Gen. iii. 8). These texts give us the idea of sacredness of locality, an idea which is further strengthened by the fact, that, when man sinned, "the Lord God sent him forth from the garden of Eden," (Gen. iii. 23), and placed the cherubim with the flaming sword "to keep the way of the tree of life." At the very commencement then of man's existence upon this earth we have conveyed to us the idea of a spot cut off, sacred within-profane without, in which humanity dwelt and worshipped. Coming down the years to the days of the Patriarchs, the same idea is kept up. Various spots upon our earth were deemed peculiarly sacred; on such the altar was upraised, there the smoke of the sacrifice ascended, and there the suppliants to Jehovah bowed. Still following the course of time, we get the same idea in the erection of the Tabernacle in the Wilderness. "The Tabernacle was the only place where the public ritual of Jewish national worship was to be celebrated." There, said Jehovah unto his servant Moses, "There I will meet with thee, and I will commune with thee from above the mercy seat," (Exodus xxv. 22). And when Israel became a nation, when her place and power in the earth were acknowledged by surrounding dynasties, when Solomon sat upon the throne of his father David, ruling with wisdom and reigning in peace, then the same idea, sacredness of locality, was perpetuated in the magnificent structure, which arose in silent grandeur upon Moriah's brow, "whither the tribes went up to give thanks unto the name of the Lord." And even in our own day, when Jewish rites and Hebrew customs are numbered with the things that were, how frequently do we sing "Thy mercy visits every house, That pay their night and morning vows; Where churches meet to praise and pray." But in the millenial age this idea will have no place; no one portion of the earth will be looked upon as more sacred than others, no temple enclosure will be needed or known; the whole earth shall be the spiritul realization of what Mount Zion was but the symbol." 66 These words convey the idea of entire consecration of time. Under the old dispensation and under the new, with both of which John was well acquainted, certain times and seasons were set apart for Divine worship. Temple service is intimately associated with stated portions of time set apart for religious duties. But the words I saw no temple therein," teach us that in the coming time, all seasons will be consecrated to the service of the Lord. The lives of the inhabitants of this world shall then be one long service of praise. 46 This text suggests entire consecration of substance. The uprearing and upholding of the temples of the Lord have been at all times committed to his people. The duty, as well as privilege, of contributing to the support of God's house is continually enforced in his word. But we cannot believe that the Lord absolutely requires our property to carry on his work. If an apostle could say, 'Not because I desire a gift: but I desire fruit that may abound to your account," (Phil. iv. 17). Surely the same may be said by the Master whom he served. And as much and more than this has been said by Him; as may be seen, by a reference to Psalm 1. 10, 11, 12, and other parts of Scripture. The Lord has left the support of his sanctuaries and his ministers to his people, in order that he may draw forth their graces, and give them an opportunity of displaying their love to him. And surely we are not to suppose that in the future age, when "no temple" exists, that temple obligations and temple offerings will therefore cease; rather do we believe that the • golden age” of the church will then return, when the multitude of them that believe shall be of one heart and one soul; "neither shall any say that ought of the things which he possesses are his own" (Acts iv. 32). This texts suggests entire consecration of person. The idea of priestly intercession was intimately associated with temple worship. The peculiar blessings enjoyed by God's ancient people came through the mediation of the Aaronic priesthood; and all the blessings enjoyed by the people of God now, come to us through the mediation of “our Great High Priest," the Lord Jesus Christ. But in the New Jerusalem there will be "no temple," and no Priest. The people shall need none, for they shall be entirely pure; every locality, all times, all substance, and all persons, shall be consecrated to Jehovah's service. "The Son of Man shall gather out of his kingdom all things that offend;" "and when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” Braunston. THE CLERGYMAN AND THE SHOEMAKER. IN a village not far from Leicester there lives at the present time a shoemaker gifted with more than an ordinary degree of intelligence, but somewhat eccentric and quaint. In his rambles in the country not long ago, he met with a church clergyman, and as they walked together they fell into conversation. The clergyman, as one worthy of his calling, took the first opportunity that presented itself to introduce the subject of religion. Referring to a certain character in the neighbourhood whose religious tendencies were rather questionable, the clergyman remarked : "I suppose that man does not believe in a world to come." 66 Well," said the shoemaker, "I don't know what he believes in, but I do know that he goes to church on Sundays and joins with the congregation in saying, I believe in God the Father, God the Son, and God the Holy Ghost,' and so on, but whether he believes what he then says is another thing." The clergyman upon this asked, "Do you, my friend, believe in a world to come?" The shoemaker replied, "I have, sir, a curious old book at home, that tells a wonderful tale not only about one world, but about two worlds to come; the one it describes in the most glowing terms as having in it everything that cau charm and make us happy; and the other it sets forth as a horrible place where there isweeping and wailing and gnashing of teeth.'" "That's right," said the clergyman, " and now allow me to ask you, my good friend, if you believe in that 'curious old book' you talk about?" "Yes, sir," said the shoemaker, "to be candid I do; that curious old book and I are very great companions, and we have been for a long time." "What a blessing the Lord gave us that curious old book you refer to,” said the clergyman. "Yes," said the shoemaker, "I consider it to be his second best gift to fallen man; his Son was the first; his Word is the second.' The clergyman was delighted to find that his eccentric friend and himself so far agreed, so he thought that he might with safety go a step further and say a word in favour of the Established clergy as the religious guides of the people. "And a greater blessing still, my friend," said he, "it is that the Lord raises up educated men to explain and expound this curious old book you talk about!" "Yes, sir," said the shoemaker, "but a greater blessing by far it is that the Lord has caused this curious old book to be so plainly written, and capable of being so easily understood, that a working man, though ignorant of many things, can read it for himself, and learn from it the way to heaven without such men! If this had not been the case, and we had been left dependent on the teachings of the ecclesiastical guides you refer to, I am afraid, sir, with all due respect to you and to the men of your cloth, that we should have been in a poor condition. Just think for a moment of the large number of clergymen in your own church who in the present day teach anything but the Gospel, and only use their learning and false philosophy to aid them in explaining away the essential truths on which we poor sinners build our eternal hopes. What with the infidel rationalists with Bishop Colenso at their head, who deny the inspiration of the Bible on the one hand; and the Popish ritualists, headed by Doctor Pusey, who set up flat Popery before it on the other hand, the curious old book has a hard time of it just now in the Establishment. It seems to me, sir, that instead of the seeducated men being as you say, raised up by the Lord to explain and expound the good old Bible to us, that it is far more rational to conclude that they have been reared up by the “father of lies,” to pull it to pieces and thus try to effect its destruction; and that instead of being a blessing, they are blind leaders of the blind, and we can only expect that "if the blind lead the blind, both will fall into the ditch. What do you think sir?" The clergyman felt that the shoemaker was having the better of the argument, and so very wisely kept his thoughts to himself and changed the subject. Stanningley, Leeds. Fragments and Choice Sayings. WISE COUNSEL. PROPORTION thy charity to the strength of thy estate, lest God proportion thy estate to the weakness of thy charity. Let the lips of the poor be the trumpet of thy gifts, lest in seeking applause thou lose thy reward. Nothing is more pleasing to God than an open hand and a close mouth.Quarles. DON'T BE IDLE. H. W. RATHER do nothing to the purpose than be idle, that the devil may find thee doing. The bird that sits is easily shot, when fliers escape the fowler. Idleness is the dead sea that swallows virtues, and the self-made sepulchre of a living man. The idle man is the devil's hireling, whose livery is rags, whose diet and wages are famine and disease.-Quarles. BROTHERLY LOVE. "WE greatly fear that our Lord's new commandment has not that place in the hearts of his people in these times which it ought to have. There is. indeed, much to be thankful for. The gospel is widely preached; religious knowledge is being rapidly increased; and many persons are devoting themselves to works of true philanthropy; but, notwithstanding this. there is room for a large increase of brotherly love. "There are divisions amongst us which cannot be justified; there is a disposition to disregard each other's feelings, and to ignore each other's efforts in the cause of religion, which is inconsistent with the spirit of the gospel. There are religious men who are too obviously lovers of their own selves, when a very slight attention to the precepts of Christianity would teach them that in lowliness of mind each should esteem others better than themselves. Hence, men give an undue prominence to their own views and plans, which is unbecoming in itself, and which certainly does not fulfil the law of Christ."-Niven's LIVING TO CHRIST. “BRETHREN! let us aim, as St. Paul did, to live to Christ. How bright the halo which surrounds the memory of those who have done so! Trace them in thought throughout past ages. The early Christians amidst constant persecution from Jew and Gentile; the saints of the middle ages, those lights shining in darkness of whom the world was not worthy; the great reformers who were not afraid to lift up their testimony against prevailing errors and corruptions, and boldly to come forth from the great apostasy; the Christian philanthropist of later times, men whose love to Christ has constrained them to devote themselves to his service in various ways; who have been the means of reviving the work of true religion at home, and who have gone forth to proclaim the gospel abroad, and sought to undo the heavy burdens which still existed in lands enjoying Christian light and liberty. How dear to us is the memory of men like these! How sacred are their names! How bright the example which they have left us! And why? They lived to Christ; they loved, and honoured, and served him, and counted all things but loss for the excellency of the knowledge of His name."-Niven's "Plain Sermons for Perilous Times." WAYS OF DOING GOOD. THE following is an extract from an address by Mr. John Roberts, delivered at the late annual meeting of Calthorpe-street schools, to the old scholars: We may do good by conversation; we can speak to the few if we have not the vocation to preach to the many. Harlam Page, between his working hours used to talk to persons about their best interests, and was the means of bringing more than one hundred persons to God, some of whom became ministers afterwards. We may do good by correspondence; let there be something profitable in all your letters, at least you can insert one of the beautiful little leaflets which are to be had so cheap. We may do good by inviting persons to the house of God, accommodating them with a seat, a hymn-book, and by other small attentions. We may do good by the loan or gift of a suitable book, and the distribution of tracts. Many have thus been led to a saving knowledge of the truth; some of the most eminent pastors of the church have been converted by tracts. Study your situation, circumstances, talents, and let your benevolence flow through that channel which Providence has more especially opened before you; for much talent is worse than wasted by being misdirected. "Follow Providence; don't attempt to force it." "PRECIOUS in the sight of the Lord is the death of his saints," under whatever circumstances the solemn event may occur. To mitigate our pathway to the grave he has mercifully drawn the veil which hides futurity. Yet too frequently the Christian, in foolish anticipation of the dying struggle, "Fears a thousand deaths in fearing one;" and when the final hour arrives, finds that death is the gate to endless life. Sometimes, ere he is aware, the ties which bind him to earth are suddenly loosened and in a moment he exchanges earthly sorrow for heavenly joy, leaving his light afflictions, which are but for a moment, to realise that eternal weight of glory which is in reserve. Such was the end of the dear departed. Mr. Briscoe was born in London, on September 22nd, 1790. His father was an eminently godly man, and endeavoured to train up his son in the nurture and admonition of the Lord. But although subject to restraint, he manifested no indication of a change of heart until about the age of eighteen years; for when the wholesome discipline to which he was subject was felt to be irksome, he consoled himself with the hope of engaging in sinful pleasure when he should be of age. But through the grace of God his sinful resolutions were never carried into effect; for before he reached the period of life he had so eargerly anticipated, he was made "a new creature in Christ Jesus," and his desires ran in an opposite direction. It appears that he was first led to serious thought while an apprentice, and engaged in setting up the type for a prayer, the words of which were to the following effect:-"O Lord, I am not worthy to lift up my sinful eyes to thee." He was baptised by the late Mr. Powell, in Mitchell-street chapel (now taken down), and united himself with the church assembling there, in which BRISCOE. communion he continued for about This seventeen years. Mr. Powell was remarkable for his earnest maintenance of the distinctive truths of the gospel, and for his deep spirituality; and under his ministry the Christian character of Mr. Briscoe was formed. In 1827, however, he and some others separated from the church in Mitchellstreet, to form a new connection. After meeting in various places, they at length built the chapel in Regentstreet, City-road, having the late Mr. William Jay as their pastor. new association being soon dissolved by Mr. Jay's removal from the church, Mr. B. eventually found a spiritual home at Jireh (then in Central-street) under the pastorate of the late Mr. Jones. Here he continued in happy fellowship for about seven years, and formed many Christian connections which continued during his life; but in 1846, circumstances compelled him again to remove his membership, and he united himself to the church meeting at Bethesda Chapel, Leverstreet, which was then under the pastoral care of Mr. Newborn, in union with which he continued during the remainder of his life-a period of about twenty-two years. In connection with the three latter churches, he was called to sustain the office of deacon, which he discharged with faithfulness and zeal. Mr. Briscoe's Christian course was marked by a quiet unostentatious manner, and by steady perseverance in the work of the Lord. Free from undue excitement, he was faithful to his trust in every change, and while many failed, he remained at the post of duty. His name will be long remembered in connection with various religious societies and a large circle of friends, by whom his memory will be held dear. The object of the present sketch however, is not to extol human virtue, but to exhibit the grace of God; and this was magnified in the experience of the departed saint. Though in |