rejection of Jesus by the Jews as their king, put back the kingdom of God so far as to make it no longer at hand, and, of course, so as to make it no longer incumbent upon men to believe that the kingdom of God was at hand.

1. The fact of the kingdom being at hand is a scriptural truth of the greatest importance. Beginning at Galilee the Lord himself preached it as the Gospel of the Kingdom of God. Mark i. 14, 15. He sent his twelve Apostles to proclaim the same fact (Matt, x. 7,) as the Gospel (Luke ix. 1-6,) throughout all Judea. And he denounced eternal condemnation against all who rejected these words, the kingdom of God is at hand. Matt. x. 6, 14, 15. Now as the fact of the kingdom being at hand is so very important-as the rejection thereof involves eternal ruin-it is not wise nor reasonable to conclude that the rejection of Jesus by the Jews, put back the kingdom, so as to do away with the obligation of believing that it is at hand, unless you can produce a scriptural proof to sustain your position. We dare not set aside a plain truth by a mere inference. You say that the rejection of Jesus by the Jews, put back the kingdom, so as to make it no longer at hand. But where is your proof?

2. The teachings, sayings, and predictions of Jesus, shew that his rejection by the Jews did not put back the kingdom, so as to make it no longer at hand.

Mark xiii. 24-37. In this chapter, Jesus commands all his disciples to watch for his coming, as an event which might possibly happen at any time-even in the life-time of those who were then leaving him. He declares that no man, nor angel, nor even he himself knew the exact time. Hence the necessity for all watching. But if his rejection had made the kingdom cease to be at hand, then there would have been no necessity for watching for his coming at that time.

John xvi. 16. "Yet a little while and ye shall not see me; again a little while and ye shall see me; because I go to the Father." Here are two little whiles. Shortly after speaking these words, Jesus ascended to his Father, and a cloud received him out of his disciples' sight. This was the first little while. Shortly he will come again in the clouds of heaven, having received the kingdom of his Father, when his disciples shall see him and rejoice. This is the second little while. So Paul in Heb. x. 37. represents the whole period of Jesus's absence, as a little while. Thus, in view of his rejection by the Jews, Jesus spake of his second coming as an event which would happen in a little while. Rev. xxii. 20. But when Jesus comes, his kingdom comes. 2 Tim, iv. 1. Consequently the rejection of Jesus did not put back the kingdom so as to make it no longer at hand.

Matt. xxiv. 14. Here Jesus predicts that the gospel of the kingdom should be preached in all the world, for a witness unto all nations. The phrase, gospel of the kingdom, is explained in Mark i. 14-15, to mean just this-that the kingdom of God is at hand. But the kingdom could not have been preached as at hand to all nations, if the rejection of the Jews had put it back. 3. By a certain party, who oppose the gospel of the kingdom on a different ground than you do, much stress is laid upon the fact, that in all the discourses of the apostles, recorded in "the Acts," we never once meet with this phrase-" the kingdom of God is at hand." And as they argue, from the absence of thes phrase, in "the Acts," that the kingdom is the church, and came on Pentecost; so you may argue on the same ground, that the rejection of Jesus by the Jews, put back the kingdom, and hence, after Pentecost, it was no longer preached as being at hand.

But observe, 1. That "the Acts" was written by Luke. 2. That Luke also wrote one of the four Gospels. 3. That the phrase, the kingdom of God is at hand, never once occurs in his gospel. Why then should we be disappointed at not finding it the Acts."?

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In his gospel, Luke never represents John, Jesus, or is disciples, saying, the kingdom of God is at hand. But he represents them as saying what was equivalent. So he does in "the Acts" Thus, Peter, in the second chapter of "the Acts," so quotes Joel, as to connect together as nearly, simultaneous events, what took place on Pentecost, and those wonders in heaven, and signs upon the earth beneath," which ushers in the day and kingdom of God. So Paul, in Acts xiii. warns his hearers to beware lest that come upon them which was written in the prophets-referring them to what Habbakuk says concerning that invasion of Israel by the Assyrians, which immediately precedes the coming and kingdom of Christ. And as Jesus preached to the Jews-Repent, for the kingdom of God is at hand; so Paul preached to the Athenians, that they should repent, because God had appointed a day in which he would judge or rule the world in righteousness, by Jesus. Had the Athenians obeyed the gospel like the Thessalonians, they would have "turned to God from idols, to serve the living and true God, and to wait for his Son from heaven," to wait for Christ and his kingdom, because it was at hand.

4. All the Epistles were written after the Jews had rejected Jesus; yet in nearly all the epistles, the coming and kingdom of Christ are represented as being at hand, Rom. xiii, 14. 1 Cor. vii, 29. Heb. x. 37. James v. 8. Pet. iv 7, are examples, So is Rev. xxii. 20,

2 Thess. ii. 2, is an exception only by a false translation. Every where else the original word for "at hand," is rendered present or come. Paul does not blame the Thessalonians for believing that the day of Christ was at hand, but for believing it was set in, present, or come.

5. Clement was a cotemporary with the apostles. He was quite competent to bear witness to a matter of fact. He says in his epistle to the Corinthians, that the apostles, after the representation of Christ, went abroad among all nations, preaching that the kingdom of God was at hand.

Thus antiquity unites with Scripture to disprove your idea that the rejection of Jesus by the Jews, made the kingdom of God cease to be at hand. Read Matt. x. 7-11, and flee from your error as injurious.

READINGS FROM OLD AUTHORS.

D. L.

OF THE NATURE AND BEGINNING OF IDOLATRY.

1. The old Serpent, called the Devil and Satan (Rev. xii. 9.), hath from the beginning sought to draw men from the service of God, to the service of himself (Gen. iii.): And this he hath done, as by other sins, so chiefly by idolatry, which therefore above all other, is called and counted the worship and service of devils (1 Cor. x. 19, 20: Rev. ix. 20).

2. To bring men hereunto, he hath first laboured to separate them from the true church (1 Tim. iii. 15). For that being the house of the living God; the place where his honour dwelleth (Psalm xxvi. 8); the pillar and ground of truth. It is the means of keeping men in the true service of God, and preserves them from idolatry. 1 Sam. xxvi. 19.) And from the church Satan hath separated men, either by causing them to be cast out for sin, as Cain and his seed was (Gen. iv); or to withdraw and separate themselves for some pretended cause or quarrel, as did the Israelites (1 Kings xii. 27, 28, 29), and others after them (Jude verse 19; Heb. x. 25); or to forsake the fellowship of the saints, for love of the world, fear of affliction, or the like, as Nahor and his house accompanied Abraham from Ur of the Chaldees into Charan, and no farther (Gen. xi. 31, and xii. 1, 2, 3, 4, and xxiv. 10, and xxviii. 2, and xxxi. 30, 53.); but dwelling there, gave himself to idolatry, from which Abram, and all that would go with him were called (Josh. xxiv. 2).

3. Again, the devil takes a contrary course to draw men to this sin, by mingling and uniting his children and synagogue with the church and people of God, whereby even they also may

be made flesh (Gen. vi 2, 3.), drawn by examples and allurements to partake with idolatrous worship; as Israel and others were mixed with the Heathens, and learned their works, and served their idols, which proved their ruin (Psalm cvi. 28, 35, 36; 1 Cor. viii. 10, and x. 14-21).

4. Idolatry is performed, either by mixing men's own inventions with the ordinances of God, in the service of him (Matt. xv. 8; Jer. vii. 31; Ezek. xliii. 8); or by using and applying the rites and services of the Lord; or their own human devices, unto the honour and service of some creature, in heaven, earth, or under the earth (Rom, i. 23, 25.), which is done with neglect and dishonour of the Creator, who is blessed for ever. Amen.

5. Again, as the service of God is outward and inward; outward, by observing and doing the external things commanded, of assembling together (Lev. xxii. 2, &c.), bowing down (Psalm xcv. 6), vocal praying and preaching (Acts iv. 24, and xx. 7; 1 Cor. x. 16-18.), administring and partaking of the sacrifices, sacraments, and other holy things; inward, by fear, faith, hope, and love (Psalm ii. 11, and v. 7; Heb. xi. 5, 6—39; 1 Cor. xiii.) so is the service of idols or devils outward and inward, performed with body or with spirit, or with both; for whatsoever is due unto God, Satan seeketh to defraud him of, and apply unte himself, by idolatry (Matt. iv. 9).

6. Idolatry is a Greek word, compounded of idol, which signifieth any similitude, image, likeness, form, shape, or representation exhibited either to the body or mind, and latry, which signifieth service. Whereupon Idol-latry, or service of similitudes, is the performance of any religious duty to that which hath a supposed similitude of God, but is not God indeed; or the performance of that unto the true God, which hath a similitude, shew and resemblance of his service, but is not so indeed: because he desireth it not at our hands (Deut xii. 32). and therefore is but will-worship (Col. ii. 23), or voluntary religion; a thing devised and done according to our own understanding (Hos. xiii. 2.). And these two sorts of idolatry God hath forbidden in his first and second commandments, Exod. xx.

7. The first commandment commands us to have Jehovah the living and true God, for our God, and none other (Deut vi. 4—5.); and forbiddeth generally these four things: 1. The having of strange gods, and not the true, as had the heathens (Acts xv. 11, 12, 13). 2. The having of strange gods with the true, as had the Samaritans (2 Kings, xvii 32). 3. The having of no God at all, as foolish Atheists (Psalm xiv. 1). 4. The not having of the true God aright, but in hypocrisy only; not in truth and sincerity (Isa. xxix. 13. Tit. i. 16). These,

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with all causes, occasions, provocations, &c. that any way move, draw, or persuade unto them, or any of them (Deut. xiii. 1, 2, 3, 6, 7, 12, &c. and vii. 25, 26); yea, every appearance of them (1 Thess. v. 22.), are to be shunned and abhorred.

8. The second commandment bindeth to the true worship of the true God (Job iv. 20—24.), which is only as himself commandeth, and by the means, rites and services that he ordaineth (Deut. xii. 32, and iv. 1. 2, 5, 6, &c.) And it forbiddeth, 1. All inventions of our own to worship God by (Psalm cxix. 113; Isa. xxix. 13; Col. ii. 22, 23.); voluntary religion, opinions and doctrines of men. 2. All imitations of Heathens or Antichristians in their God services, to do the like unto the Lord our God (Lev. xviii. 2, 3; Deut. xii. 30, 31; Rev. xvii. 2). 3. All imitation or counterfeiting of God's own ordinances and institutions (1 Kings xii. 28, 32; Amos iv. 4, 5, and v. 21, 22, 23; Hos. viii. 14), as to make temples like his temples, feasts like his feasts, altars like his, ministers like his; which was the sin of Israel. 4. All neglect of God's services, or of the means and instruments by him ordained (Gen xvii. 14; Numb. ix. 13; Jer. iii. 10, and iv. 14, and xii. 2); all irreligious profaneness, or hypocrisy Together with all communion with such kind of idolatry (Hos. iv. 15, 17; Amos. v. 5); all causes, occasions, and provocations thereunto. -Henry Ainsworth.

THE GOSPEL:-ITS ASPECT TO THE LOST AND GUILTY.

The gospel publishes, declares, and makes known a free and full salvation to men of all nations, and of all sorts, upon believing it. Whosoever then thinks, believes, or hopes to be accepted with God, and saved, for or by any of the things abovementioned, when I spoke of religious faith; or, whoever thinks and believes, that any thing whatsoever must be connected or joined with the work of Jesus Christ, as if what he had done was not sufficient of itself; either doth not believe the gospel at all, or doth not understand the import of the gospel. Whoever thinks and maintains, that any thing else is necessary, either in point of acceptance, or in point of dependence, than believing God's testimony concerning Christ and his work, and believing in Jesus Christ and his work: either never knew the grace of God in truth, or he perverts the gospel, and is become corrupt and unsound in the faith.

People may think, and they may say, that they believe the gospel; and yet not understand the meaning of it. The Lord Jesus makes it a characteristic of the good ground hearers, or of true believers, that they understood the word of the kingdom.