THIS is the answer Christ made to a certain scribe, whom after some conference, he found to be more knowing, at least more ingenuous and fair in his concessions and acknowledge­ments, as well as in his inquiries, than the others, who conversed with him. The others came not to be inlightened and instructed by Christ; for they, who had been instructed in all the learning of their law, did in the pride of their hearts scorn to be taught of him; but their design was to insnare him in their talk: Thus we are told, that certain of the Pharisees and of the Herodians (being sent by the rest) came to him to catch him in his words, v. 13. which was by putting some en­snaring questions; that by his answers they might get something against him. One of the questions they put was, Whether it was lawful to give Tribute to Caesar or not? In which Christ saw thro' all their hypocrisy & cunning: and gave them an answer, which raised their admiration; but gave them no handle against him. — Then came the [Page 2]Sadducees with their puzzling question about the Resur­rection: To which Christ answered, so as not only to put them to silence, but to convince them of their error, and their infidelity, if they had not been prejudiced against him.

And now, one of the Scribes (the person our text re­fers to) being present; and hearing how well, and how wisely Christ answered the Pharisees and the Sadducees; takes his turn and puts his question, saying to him; Which is the first Commandment of all? The question being put in a plain manner, and as if he aimed rather at being instructed, than to get any thing against Christ in his answer; Christ answers him directly to the question; and tells him, that to love the Lord our God with all our heart, and with all our soul, and with all our strength, was the first Commandment; and goes fur­ther than the scribe's question, and tells him, which was the second, as well as the first Commandment, namely to love his neighbour as himself: and assures him, that there is no other Commandment greater than these.

The Scribe fell fully in with our Saviour's answer, and freely acknowledges it, and descants upon it, saying, well Master thou hast said the truth; and going over the two commandments, he declares them to be his own principles, saying, There is one God, and there is none other but he, and to love him with all the understanding, and with all the soul, and with all the strength, and to love his neigh­bour as himself, is more than all whole burnt-offerings and sacrifices. There was so much wisdom and truth, as well as freedom, openness & honestly appearing in this ans­wer, that Christ commends it, and commends him for it: for when Jesus saw that he answered discreetly, he said unto him, thou art not far from the kingdom of God.

What I propose is to search into the meaning of the text; and see what there was in this man, this scribe, be­yond what there was in the other scribes, or pharisees, that should induce Christ to say of him, that he was not far from the kingdom of God: whereas the others were so [Page 3]far from it, that he tells them Publicans & Harlots would go into the Kingdom of God before them. Matth. 21.31. When Christ declared so distinguishingly of this scribe a­bove the rest, it does not appear to be by vertue of his om­nisciency, and power to search the heart; but he pronoun­ces thus upon him, from the discovery he made of himself in his answer. And when Jesus saw that he answered discreetly, he said, thou art not far from the kingdom of God.

To handle this subject in as distinct and clear a manner as I can — I propose

1. Briefly to show what we are to understand by the Kingdom of God, which the scribe was not far from.

2. To consider the scribe's answer, and the several things which are contained therein, and see what there is in the answer, that bids fair for the kingdom of God, or shewed that he was not far from it.

And as I go along, I shall make such application of the several points, as may be instructive and profitable to us.

1. Let us consider the phrase here the Kingdom of God; and what is to be understood by it.

Now it undoubtedly intends the gospel kingdom, or the kingdom of grace, as it is exhibited and displayed in the gospel, which dispensation of grace began to be set up in our Saviour's time.

Accordingly, we find John the Baptist and forerunner of Christ, preaching up repentance, saying Repent, for the kingdom of heaven is at hand, Matth. iii. 2. And Christ himself began his publick ministry declaring the same thing, Matth. iv. 7. The kingdom of heaven is the same with the kingdom of God, and promiscuously used in the new testament.

This kingdom of God is that dispensation which opens the grand mystery of man's redemption by Jesus Christ, in the clearest and fullest manner, that mankind has ever been savoured with. A dispensation that sets forth the sin and ruin of man, and his recovery by Jesus Christ. It sets forth and declares all the world guilty before God; and that Jesus Christ came into the world to save sinners; [Page 4]and that by his obedience and death he is become the end of the law for righteousness to every one that believeth. The kingdom of God, or gospel kingdom, exhibits Christ to us, as the prophet, priest and king of our salvation; and issues forth this proclamation of grace in his name, He that believeth, that is on the Son of God, and is baptized, shall be saved, Ma [...]. xvi. 16. giving out many encouraging calls and endearing invitations, setting forth the richness and freeness of divine grace; and that the whole kingdom from the foundation to the top-stone is of grace; that by grace we are saved thro' faith, and that not of our selves, it is the gift of God; not of works lest any man should boast, Eph. ii. 8.9. For this gospel kingdom is a kingdom in which all boasting is forever excluded as to our selves, both as to strength as well as righteousness.

The kingdom of God is begun in this world. Every professing christian is a visible member of this kingdom: every true christian is a real member or subject of this king­dom: and as to such true believers in Christ,—the kingdom of grace is carried on in this world, and perfected in hea­ven; where there will be the completion, or perfection of the kingdom of grace in glory.

So then, from what has been said it appears, that the coming into this kingdom of God, is the becoming true christians; and the actual coming into this kingdom or be­coming true christians, comprehends in it; first of all, a very deep sense of our lost and wretched state by reason of sin; and of our own utter inability to help or save our selves: and so of the absolute need we stand in of a Sa­viour, and that a great one. It also comprehends in it a sincere belief that the Lord Jesus Christ is the only, and the all-sufficient Saviour, able to save to the uttermost all who come to God by him; and that we actually receive him, as he is revealed and offered to us in his gospel, and from a grateful sense of his infinite love and grace as well as of his authority and power, freely yield our selves to his honour and service, to glorify him in our bodies and with our spirits which are his; living as his grace teaches us; running the race that is set before us, all the while [Page 5]looking to Jesus as the author and finisher of our faith; and as the grand medium of intercourse between God and us, and by whom all spiritual and saving blessings are conveyed to us.

Every one who has come to such a sense of things, to such a faith in Christ, and subjection to him, is actually born, brought into this kingdom of God, and is a true Christian.

II. Let us now consider the Scribe's answer, and see what there was in it; which discovered that he was not far from the kingdom of God: And that he was nearer to it than the other Scribes Pharisees, and Sadducees, or the Jews in general.

For the opening and illustrating this Point;

1. I would observe that the Jewish nation had many things peculiar to them, that might serve to prepare them for the gospel kingdom, and so it might be reasonably ex­pected that they would not be far from the kingdom of God; but ready to enter into it, whenever it should come among them.

No people had advantages equal with the Jews for un­derstanding the nature of the gospel kingdom: and such encouragements to come into it, as they had at first; for really the kingdom of God, under a different dispensa­tion, had been among them from Moses his time. They had the advantage much every way; chiefly that unto them were committed the oracles of God: for in those sacred oracles, they were taught the fall of our first pa­rents, and how sin and ruin first came into the world. And the old testament, as it taught them the sinfulness of man, so it taught them the need of a Saviour, and gave them the promise of one, even of the seed of the woman; and a multitude of promises, consequent upon this, and to open and inlighten the same unto them. By the old testament it was revealed to them, that this Saviour, the seed of the woman, should be the seed of Abraham their ancestor, of the tribe of Judah, and of the lineage of [Page 6] David that he should be born of a virgin, & in Bethlehem of Judea. Moreover, it was foretold in their prophecies, that he should appear in a state of humiliation, so as to be despised and rejected of men, a man of sorrows and ac­quainted with grief; yea, that he should be wounded for our transgressions, that he should pour out his soul unto death, bear the sins of many, and make intercession for the transgressors: and then should pass from that state of hu­miliation, to a state of exaltation & glory; when he should see his seed, and his kingdom should enlarge in the world, and he should be a light to the gentiles, as well as the glory of his people Israel. Nay, the prophecies of the old testament went so far, as to point out the very time when the great Saviour should appear and set up his gos­pel kingdom, Dan. ix. 24. Seventy weeks are determined upon thy people, and upon thy holy city, to finish transgressi­on, to make reconciliation for iniquity, and to bring in an everlasting righteousness &c. which prophecy was under­stood of weeks of years, viz. 400 years, which brought it to the time that our Lord Jesus actually appeared: and accordingly, there was a general expectation of the Messiah in those days.

And now one would think that a nation and people fa­voured with a multitude of such promises as these, and brought up from generation to generation in the belief of the Messiah to come, should be the nearest to the kingdom, and the most ready of any people in the world to enter in­to the gospel kingdom of the Messiah, so soon as ever it came among them, and was published to them: which was done to them, before it was to any other people: for he was sent in the first place to the lost sheep of the house of Israel.

In short, when we consider what the apostle says con­cerning them, Rom. ix. 4.5. That to them pertained the adoption and the glory, and the covenants, and the giving the law, and the service of God, and the promises; and of whom as concerning the flesh Christ came, who is over all God blessed for ever; I say, considering these things, what could be thought, but that upon the news of the [Page 7]Messiah, and setting up of his kingdom, the Jews from all quarters would flock in unto him?

2. Notwithstanding the Jews had such advantages of being near the kingdom of God, and of entering into it; yet by reason of their horrible corruption, pride and per­verse construction of things; perhaps no people as such were farther from the kingdom than they.

That nation abused the special favours of God to them; and grew very corrupt and wicked, proud and perverse: and so put proud and perverse, corrupt and carnal inter­pretations upon the law, and upon the promises and pro­phecies concerning the Messiah's kingdom. For they seem'd to forget all that was predicted concerning his suf­ferings, and making his soul an offering for sin: and look­ed only for a Messiah, who should set up his kingdom with external power and pomp; giving them (the Jews) the preheminence & dominion over all other nations—More­over, by a perverse, corrupt construction of the law, un­derstanding and construing it as forbidding only the exter­nal and gross acts: they, especially the scribes and pha­risees, grew very self-righteous, so as not to see the need of a suffering, and an atoning Saviour: nor did they see the necessity of regeneration, or change of heart, which is so necessary to our entering into the kingdom of God.

So that when the Messiah actually came, and the king­dom of God was among them; it was so different from their carnal apprehensions, and vain proud thoughts relating to the kingdom, that they were prejudiced against it. They could not bear to have him who professed to be the Messiah, make such a poor outward appearance; and to take a number of poor illiterate fishermen for his disciples, and the chief ministers of his kingdom, rather than the great men, the learned Rabbies of their own nation: and his expounding the law in such an extensive spiritual sense, beyond what they did; and his reproving them so plainly for their pride, hyprocrisy and wickedness, set them against him, his person, his doctrine and his kingdom; so as to pour the greatest contempt upon the same; endeavoring [...] [Page 8]methods to suppress his pretensions to the Messiah-ship, yea to kill him, and get him out of the way.

And thus that people who had the advantage of being nearest the kingdom of God, were really further from it, in their temper and disposition perhaps, than any people in the world. And agreably to this says our Saviour, Matth. viii. 11.12. Many shall come from the east and west, and sit down with Abraham, Isaac and Jacob in the King­dom of heaven: but the children of the kingdom (that is the Jews) shall be cast out. And again Matth. xxi. 31. Verily I say unto you, that publicans and harlots go into the kingdom of God before you. The pride and self-righteous spirit of the scribes and pharisees, their gross con­struction of the law, their hypocrisy, their prejudice against the person of Christ, were such that even publicans and harlots were nearer the kingdom of God, more ready to receive the gospel than they. And he who considers the nature of spiritual pride, self-righteousness, corrupt noti­ons in religion handed down to posterity, together with ob­stinacy and perverseness of spirit, must needs see that they are qualities which set us at the greatest distance from the kingdom of God: and that publicans & harlots, and such sinners, who are conscious of their evil ways, seem to be more easily convinced and perswaded, than such sort of people.

But the scribe in my text differed from his brethren; and how far so ever they were from the kingdom of God, yet he was not far from it, as Christ the truest and best judge in the matter, asserts and declares.

And so I am brought to consider, what there was in this scribe's answer, which shew'd he was not far from the kingdom of God; or what there was in his answer, that discovered he was in any sort better prepared to embrace christianity, and enter the gospel kingdom than others.—

And here I shall,

First consider, the character which is given of his answer in general, viz. that he answered discreetly. And then

[Page 9]Secondly, consider the matter of the answer it self, and the several things contained therein; which may give us to see how near he was to the kingdom of God.

1. Let us consider the character which is given of his answer in general, viz. that he answered discreetly, that is understandingly and wisely, as the word signifies.

He did not answer ignorantly, perversely, or sophisti­cally. He did not answer with subtility and craft, as if he had any particular private design of his own in view, or any point to gain, or any intangling snare to guard against. He does not appear to answer with low cunning, and want of honesty, as the priests and scribes answered our Saviour, when he asked them, whether the baptism of John was from heaven, or of men? and they reasoned with them­selves, saying; if we shall say from heaven, he will then say, why believed ye him not? and if we say of men, all the people will stone us, therefore they said, we cannot tell whence it was, Luk. xx. 4 — 7. They could have told at least what they thought about the matter: but fearing lest by answering either way, they should bring themselves into a snare; they evaded the matter, by saying, they could not tell.— But there appears no such craftiness or deceit in the answer of this scribe; for he appears to ans­wer truly, yea honestly; and what he really thought to be the truth. His answer don't seem to be the effect of pride, or passion, or fear, or bias to any particular party; nor does it seem to savour of prejudice or perverseness: for his answer was a true and a good answer; and such an one as he ought to have given, exactly corresponding with what Christ himself had said in the foregoing verses. Moreover, it appears to be delivered with an air of honesty, and as his real opinion. This scribe by the question he asked at first, and by this his reply to Christ's answer, seems to have been an honest enquirer after truth; and was willing freely to own it, whenever it appeared to him. And upon this account he may be said to be not far; at least not so far from the kingdom of God as some others; but in a fairer way to embrace the christian scheme, than [Page 10]his brethren. Who answered and acted with craft and de­sign, under the influence of pride, obstinacy and hypocrisy.

Thus a man having true thoughts, and a good under­standing, as to the doctrines, principles and precepts of christianity, and a disposition to speak of the substantial points of religion, without any trimming or turning or equi­vocating, is not so far from the kingdom of God; but is better prepared to receive the christian faith, and come into the gospel kingdom, than he who is ignorant, and errone­ous; who is proud and perverse; insincere and hypocritical, and who wilfully blinds his own eyes, and suppresses the convictions of his own conscience.

And now, who will deny but that there are men of such different characters, at lest as to degrees? And surely we may say, that the more knowing and understanding, the more free from guile and hypocrisy, and pride and preju­dice any are; they are nearer to the kingdom of God, than those who have less knowledge, and more pride, pre­judice and hypocrisy.—I do not say, that these shall be actually brought into the kingdom of God, or made true christians before the others: for who may presume to li­mit the power and grace of God, who can, if he pleases, bring the remotest from this kingdom, into it at once; and make the most unpromising wretches upon earth, the sub­jects of his grace? But this no ways denies, but that the more understanding, and the more sound in judgment, and the more free from pride and hypocrisy, they are not so far from the kingdom of God as some others are.

Thus much concerning the answer in general, that it was a discreet wise answer.— I now proceed,

2. To consider the answer it self given by the scribe, and see what there is in it, which gave occasion for Christ to say to him, that he was not far from the kingdom of God; but rather bid fair for becoming a christian.

And here,

1. The answer acknowledges and declares, that which is the fundamental principle of all true religion, viz. The being of a God, and the unity of the God-head.

[Page 11]And the scribe said unto him, Well master, thou hast said the truth: for there is one God, and none other but he; as in the verse but one before my text. Here you see, he believed there is a God: and this is the foundation of all religion; for religion and every act thereof suppo­ses the being of a God: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seez him, Heb. xi. 6. Now, in this point he was not so far from the kingdom of God, as those athe­istical fools who say in their hearts, there is no God. There was not so much to do to bring him into the king­dom of God, as there would be to such an one who does not so much as believe there is a God: for the atheist must be brought to the faith of that which the scribe believed already. So that he who believes there is a God, is at least one step nearer to the kingdom of God, than he who don't so much as believe there is a God, or any kingdom of God.

But then, the scribe not only believed there was a God, but that there was only one God. There is one God (says he) and none other but he. The faith he professed was that there was but one only living & true God. Well, this is a step nearer than those who multiply gods, and so the objects of their worship, and pay religious service to a number of feigned deities, which is due only to the one true & living God. Accordingly in this respect the scribe might be said, not to be so far from the kingdom of God, as the heathen world at that day, who had a multitude of gods, to whom they paid religious worship: such as the sun, and moon, four-footed beasts, and creeping things, and graven images. For before these can come into the kingdom of God, they must be turned from all these dumb idols; must be con­vinced of the sin and folly of idolatry, and must renounce it, which the scribe implicitly does in his answer: and so was nearer than those who were swallowed up in ignorance and idolatry.

And thus, such who have right notions of the Godhead as to the unity thereof; and so of the one only object of re­ligious worship, are nearer the kingdom of God, than such [Page 12]who multiply objects of religious worship, and divide the glory due only to God, with some of his creatures: as such who worship the virgin Mary, and pray to Angels, and saints departed, as if they heard and knew, and were able to help and save. The divine precept is, Thou shalt wor­ship the Lord thy God, and him only shalt thou serve, Matth. iv. 10. Accordingly, such who embrace the pro­testant principles, which renounce all idolatry, are in that respect nearer the kingdom of God, than those who em­brace the idolatrous principles of the church of Rome.

2. His answer made a proper distinction between the moral and the ceremonial law; and acknowledges the mo­ral to be much preferable, to all the ceremonies and most costly sacrifices under the mosaic oeconomy.

For thus the scribe answers: and to love him with all the heart &c. and to love his neighbour as himself, is more than all whole burnt offerings & sacrifices. As in the v. before my text. To love God with all the heart & soul; and our neighbour as our selves; is the sum and sub­stance of the moral law: and this he freely acknowledges to be more than all whole burnt offerings, and sacrifices, which may be considered as the sum of the ceremonial law, or of positive institutions.

It was a matter of no small dispute among the Jews, which was the first and the greatest commandment. Some pleaded for circumcision; which precept was given to their father Abraham as a seal of the covenant. Others pleaded for the philacteries, which were certain portions of the law, written of strips of parchment, that they wore upon their foreheads and upon their arms; agreable to what is commanded, Exod. xiii. 9. Deut. v. 8, 11 — 18. Now these portions of the law being written and set forth in such a conspicuous manner, were frequently repeated by those who wore them. And our Saviour observes of the scribes and pharisees, Matth. xxiii. 5. that they made broad their philacteries, out of ostentation and show: and no wonder if they pleaded for the precepts inscribed on their philacte­ries as the greatest commandments; among which was the [Page 13]law of the passover; the sanctifying the first-born of men; and setting apart of firstlings of beasts, Exod. xiii. begin Others pleaded for the law of sacrifices, purification and keeping festivals.

But now, this scribe seems to understand the difference between moral precepts and meerly positive institutions; and gives the preference to the precepts of morality: To love God with all the heart, and our neighbour as our self, is more than all whole burnt-offerings and sacrifices. The language of the jewish practice was, as if burnt-offerings and sacrifices were the great commandment; For these, they were observant of, and had great dependance upon, and upon occasion would abound in them, even while they neglected the love of God, and of their neighbour. Nay our Saviour observes concerning them, that they were so critical and nice, as to tythe their mint, annise and cum­min, and such like herbs; when at the same time they neglected the weightier matters of the law, judgment, mer­cy, faith, and the love of God, Matth. xxiii. 23. Luk. xi. 42.

But this scribe understood the nature of true religion, and wherein it consists better than this came to. He freely and fully gave the preference to the moral law; and al­lows that the love of God, and of our neighbour, are greater commandments, and of greater importance reli­gion, than all the sacrifices, and ceremonies of the jewish law. In this respect he was orthodox and sound in his prin­ciples; and judged truly in the case; for the oracles of truth teach us, that God hath not such delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord; and that to obey, especially this great commandment of love, is better than sacrifice; and to hearken than the fat of rams, 1 Sam. xv. 22. And to do justice and judgment (which implies love to our neighbour,) is more acceptable to the Lord than sacrifice, Prov. xxi. 3.

Now who can say this scribe was so far from the king­dom of God, as those who had very different and so very false apprehensions of these things? and who placed their religion in circumcision, or the sacrifices and ceremonies of the jewish church, rather than in those two great command­ments [Page 14]of love to God and our neighbour? For the king­dom of God, or the gospel kingdom, has laid aside all the sacrifices and ceremonies of the jewish law; and is a more plain and simple dispensation; the substantial parts of which are supreme love to God, and Christ, and sincere fervent charity one to another: all excited by or grounded upon a true faith in Christ. Says the Apostle, 1 Tim. i. 5. The end of the commandment, that is the completion, or perfection of the gospel dispensation, is LOVE, out of a pure heart, and a good conscience, and faith unfeigned.— Surely then, this scribe, who at least maintained this in theory, was not so far from the kingdom, as those who placed their religion in sacrifices, purifications, and the punctilio's of the mosaic law, or of their oral traditions: for this error in their understanding and judgment, must be corrected & rectified; before they would be even with him respecting the gospel kingdom.

And thus we may confidently assert, that such who do so well understand religion, as to be able truly to distin­guish between the weightier and lesser matters of the gospel; between the essentials, and circumstantials of christianity; are not so far from this kingdom, as those who grosly mistake in this point; and place their religion more in the outward form and appearance, than in the truth and reality of it; and who lay more stress upon the outward services, and instituted parts of religion, than upon the moral part thereof. So that under the gospel dispen­sation, such persons as place their religion in outward pro­fessions and services, and satisfy themselves with the morn­ing and evening sacrifices of prayer and praise, and with the public worship, and religious services of the sabbath, without seeking after that faith in Christ, that love to God and their neighbour, which the gospel requires, are not so near the kingdom of God, as they who look upon faith, repentance, love and holiness, to be the great things of religion: and who attend upon the positive instituted parts of religion, not as if the kingdom of God consisted in them, but as means of God's appointing to attain those substan­tial vertues and graces, in which the gospel kingdom doth [Page 15]consist. For the kingdom of God is not meat and drink; but righteousness and peace, and joy in the holy Ghost, Rom. xiv. 17.

Many people are apt to deceive themselves, and think they are near the kingdom of heaven: yea, that they are actually in the kingdom of grace; because they are con­stant in attending religious worship, & go on in a round of duties; when perhaps they have little or no regard to the love of God or of their neighbour; but with all this round of religious duties, indulge themselves in pride, worldli­ness, envy, hatred and malice. These, altho' they may be near in the eye of the world, as well as in their own conceit, yet are really far from the kingdom, and without a rectifying their understanding and judgment, as well as a change of their will and inclination, they will not see the kingdom of God, or become real christians: whereas the man who is doctrinally knowing in this matter, and un­derstands that faith and repentance, love and holiness, are the great things of christianity; and the positive precepts and instituted duties, are the appointed means to bring us to this, is not such an error as the former.

Indeed, we are not to make the distinction so wide between the instituted means of grace, and the grace it self, as to neglect the means, under a pretence that we are looking after the end, the substantial parts of religion: for he who overlooks and neglects the instituted means, such as prayer, the word and ordinances, has not really a proper regard for the substantial parts of religion as the end: for the gospel not only requires faith, love and holiness, as the great things of the kingdom: but it requires our diligent & con­stant attendance on the positive and instituted parts of reli­gion, such as reading, hearing, praying, and walking in all the ordinances, which are appointed as means of obtaining grace; or of growth therein. For altho' these duties may not be rested in; yet they must observed by us. The weightier matters must be above all regarded; but the out­ward forms of divine appointment may not be neglected.

[Page 16]3. The scribe's answer was free from the common error and corruption of that day; as if it was only an external conformity that the law required: whereas he acknowleges that the commandment reached to the heart, and required the inward esteem and affections of the soul, as well as the outward expressions of love.

His answer is, and to love the Lord with the heart, and with the understanding, and with the soul, and with the strength, and to love his neighbour as himself.

The Jews at that day had so corrupted the written word with their oral traditions, as to make religion to be a meer outside thing, a meer form, a carcass without any life and spirit to animate it: and as if the heart had no­thing or but little to do in the matter. For although the written word they then had, taught them that God looketh at the heart, and that he required truth in the inward parts. Psal. li. 5. yea and that God demanded the heart, Prov. xxiii. 26. yet by some means or other, they had so perverted these and such like places of scripture, as to bring their religion ve­ry much to the outside, & as if the inner man had but little to do in their religious services. And this appears from the ma­ny plain hints and reproofs which Christ gave them in this matter at one time and another; but more especially in his sermon upon the mount; one evident design of which was to rescue the law from the false glosses, which the scribes and pharisees had put upon it; whereby they had taken away the spirit of the law, and confin'd it to the grosser acts; and as if the heart and spirit of the man was no way concerned with the law. Matth. v. 21. Ye have heard that it was said by them of old time, thou shalt not kill: and whosever shall kill, shall be in danger of the judgment: but I say unto you, whosoever is ANGRY with his brother without a cause, shall be in dan­ger of the judgment. By which it appeared that they construed the sixth commandment, as forbidding only gross actual murder: and that if they did not actually kill a person, they did not break this commandment. But now our Saviour would have them to know, that this law reached their very spirit; and that if they suffered their spirits to [Page 17]rise so much as into anger without a cause, they transgres­sed this law. They little thought when they indulged causeless and rash anger, hatred, wrath, desire of revenge, that they brake this law.—So again, ye have heard, that it hath been said, thou shalt not commit adultery: but I say unto you, whosoever lacketh on a woman to lust after her, hath committed adultery with her already in his heart. chap. v. 27.28. By which it appears, as if the doctrine of that day was, that only the gross act of adultery was forbidden by that commandment. But here he corrects their error, and gives them to understand that the law was more spiri­tual, and extensive in it's requirements than this▪ and that so much as unchaste thoughts and desires indulged, were breaches of this commandment: Furthermore, the wo that Christ pronounces upon them for making clean only the outside of the cup or platter, Matth. xxiii. 35. plainly shews, that an outside religion was what they taught and practised, without any proper regard to the Heart.

The Scribe seems by his answer to understand that re­ligion was inward as well as outward; that to love God and his neighbour, was not to love in word and in tongue only, or in some outward expressions of love: but to love with the heart, indeed and in truth. The Scribe's answer considers the heart and soul as the seat of this love: and that the commandment reached to the heart, and to all that is within him.

Now such a true apprehension of religion, shew'd, that he was not so far from the kingdom of God as his brethren scribes and pharisees, who taught the law as reaching only to the outward man. His answer discovers a true thought of religion, and that it lay in the heart, as well as in the outer man. And surely this is a step, a large step towards true christianity, nearer than those who adhered to the meer lettter of the law, without any regard to the spirit of the same. Consider how much further they must needs be from true christianity, who make religion all an outside thing; than he who in his principles & profession extends it to the heart and soul, and all the powers of the inner man.

[Page 18]From whence we may argue, that such who maintain this principle, that religion is spiritual, and reaches to all the powers and affections of the soul, as well as to the or­gans and members of the body, are not so far from the kingdom of God, as such who place all their religion in the outside and bodily part. Varying the terms, and putting christian instead of jew; and christianity instead of circum­cision; we may adopt the words of the apostle, Rom. ii. 28, 29. and say, He is not a christian, who is one out­wardly; But he is a christian, who is one inwardly. — For christianity is that of the heart, in the spirit, not in the letter, whose praise is not of men but of God.

Here then, we may see that they who place religion in the heart and spirit, as well as outer man; are much nearer the kingdom of God, than such who place all their religi­on in outward forms and modes of worship, and in exter­nal expressions of love and regard to God, without any no­tice of their hearts, to see that they be right with him. What a poor religion must that be, that is only in the letter, but not in the spirit? and how remote must they be from true christianity, who place it all in some outward form, and appearance, and look no further? whereas the man who in his judgment, places religion in the heart, even al­tho' he has not attained to this inward gracious principle himself; yet appears to be in a much fairer way for it than the former. For by considering the law of God in its large extent, as reaching to the heart, the thoughts, desires and intents of it, as well as to the outward man, the man is in a much fairer way to conviction, which is a step to repentance: for whilst the man considers the law as reach­ing to his heart, he is led to see innumerable sins in his heart which the other is insensible of. And such an one cannot but see a deal of corruption and wickedness wtihin, which the other thinks nothing of; so that this man who sees the law reaching his heart, is one step nearer to conviction than the other. The apostle Paul when pharisee, and serv­ing the law in the oldness of the letter, without extending it to the inner man, was blameless and righteous in his own eyes: but when he saw the spirituality of the law; and [Page 19]how it's precepts reached to the heart, and all the inner man; then [...] revived, then he had a sense of [...] which he never had before. But without supposing the eyes to be opened to such a degree, and in such a spiritual and saving manner, by the spirit of God, as the apostle's were: it may be truly said, that a speculative apprehension of the extensiveness of the divine law, reaching to the [...], desires and purposes of the heart, lays a man much more fairly open to conviction, than he who is insensible of this; and has no apprehension of either the sins or duties of the heart.

4. The Scribe's answer show'd, that he understood LOVE to be the grand, and even universal principle of all true religion.

Says he, to LOVE God with the heart, understanding, strength and soul; and to LOVE his neighbour as himself, is more than all burnt-offerings, and sacrifices. So that he by his answer understood LOVE, the love of God especially that was the main thing in religion and the grand spring or principle, from whence any religious services are performed in an acceptable manner. His answer plainly intimates, that there is nothing in religion equal with Love. The ans­wer fully falls in with what Christ had just before said, that the first commandment was to love the Lord with all thine heart &c. this is the first commandment: it is the great commandment of all; it is the life and soul and sa­vour of every thing else in religion, without the love of God resting in the heart, all acts of religion are but dead formality.

And now, as the scribe by his answer seems to under­stand this; he was advanced a considerable step towards the kingdom of God, to what others were, who placed the essence of religion in any thing besides Love: even altho' they should place it in the most difficult and most self-de­nying acts of obedience and submission to God. Some are apt to place religion in a fear and dread of the divine ma­jesty, and in a sort of servile obedience and submission to his will, in voluntary humility, in mortifications and self-denials, without considering that love which is the necessary [Page 20]ingredient and essential principle of every thing in religion; they labour under gross mistakes in religion, for thus says the apostle, Though I have the gift of prophecy and un­derstand all mysteries, and all knowledge; and though I had all faith, so that I could remove mountains: and though I be [...] my goods to feed the poor; and though I give my body to be burned, and have not charity, or love I am nothing, and it all profiteth me nothing. 1 Cor. xiii. 23. Religion without love is bondage and slavery ra­ther than glorious liberty; and would be a meer task and burden, rather than delightful to the soul. It is love which renders the ways of religion, ways of pleasantness; and more delightful than all riches, or indeed than neces­sary food.

And therefore when men's sentiments are so rectified (as they were in some degree in this scribe) as to see love to be the soul of religion; and the very thing that gives us pleasure in religion, & renders the same thro' Christ ac­ceptable to the great object of religion, they are not far from the kingdom of God. For love is the cardinal grace in the christian scheme. 1 Cor. xiii. 13. Now abideth faith, hope and love; but the greatest of there is love: our bi­ble renders it charity, but the word is love; so in the forementioned 1 Tim. i. 5. The end of the commandment, or the perfection of the gospel dispensation is love, out of a pure heart, a good conscience, and faith unfeigned.

Indeed, faith seems to stand first in the gospel scheme; hence this was the gospel that the apostles were sent forth to preach every where: He that believeth shall be saved, Mark xvi. 10. and we are said, to be saved by grace, through faith; Eph. ii. 8. But then that faith which is saving worketh, or is made perfect by love. It is love that animates the faith, and makes it a living saving faith, without which it is a dead faith, and will profit nothing.

So that if you would but so much as get near the king­dom of God, you must get well possessed of this one point, that love is of the very essence of christianity, the very life and soul of it, without which no religion can be pleasing to God, or pleasant or profitable to our selves. [Page 21]For altho' faith be the basis of all true religion, because he that cometh unto God, must believe that he is; and so he who cometh to Christ, and becomes a subject of his kingdom, must believe that he is the Son of the living God, and the Saviour of sinners: yet if a man should pre­tend that barely such a faith is the sum and substance of true christianity, and that such a faith is of it self and by it self a saving faith, they set up a dead faith for a saving faith, and set up that for saving religion, that has neither spirit, nor favour, nor relish in it. For love seems to be a fulfilling of the gospel, as well as of the law. So that there is no faith that will save without love; no fear, no hope, no repentance, no obedience, no acts of devotion that are to any saving purpose without love. O then, may we be well possessed of this point in theory, and let us la­bour after such a supreme love to God, and such a super­lative love to the Lord Jesus; and such a sincere fervent charity one to another, which is the very life and soul of christianity, and in which the kingdom of God consists. May God by his blessed Spirit shed abroad this love into our souls!

5. The scribe's answer discovered that he understood the commandment of the law required perfect love with­out any defect or falling short therein.

It is, says the scribe, to love him with all the heart, and with all the understanding, with all the soul, and with all the strength. So that here we see the scribe acknowledg­ing that the commandment of the law requir'd perfect love, the love of the whole man to the utmost extent of human power, without the least failing or falling short therein. There must be no time, not so much as one moment, but what God must have the whole love of the whole heart and soul, without the least abatement: For the law don't al­low for the least defect or failing.

But here you may be ready to ask, how this sentiment concerning the law and commandment served to bring him nearer to the kingdom of God?

To which, I would answer and say, that considering this sentiment in the answer of the scribe, with the plain, [Page 22]obvious and natural consequences of the same; per­haps there is no one sentiment in the scribe's answer that led more directly to the kingdom of God, or kingdom of grace, than this.

For let us consider,

1. That this must needs afford matter of conviction to him that he had transgressed this commandment, and was guilty before God. — For when he considers what he says, that the first and great commandment is, to love the Lord our God, with all the heart, and with all the soul, and with all the strength, and his neighbour as himself; he must see if he look'd into himself, and back upon his past life, that he had not come up to this commandment; but had fallen short of it in innumerable instances: and indeed that he never did in one instance come up to this commandment: that he did not then at that time; and that he never did love God with all his heart, and with all his soul. Nay, if he would but examine himself with any tolerable care or impartiality, he would find that in­stead of loving God with all his heart, he did not love him with any heartiness or sincerity at all: but th [...] instead thereof the world, and the things which are in the world, such as the lust of the flesh, the lust of the eye, and the pride of life, had gotten his heart, his understanding, his soul, and all his strength. And that instead of being devoted entirely to God, the world and self had engross'd his af­fections, his thoughts, his time, and all his care.

What must that man think of himself and of his condi­tion; who allows that the first and great commandment is to love the Lord his God with all his heart, soul, & strength, and finds that he himself falls utterly short of it; so as never in one instance in all his life to come up to this com­mandment? Would not his shew the man that he is a sinner, a great sinner, who has transgressed this great and good commandment, and never once in all his life com­plied with it? And how can he help thinking that God is infinitely angry at him, for denying to him that perfect supreme love which he demands, and which is infinitely [Page 23]due to him: and giving his heart and affections to some inferior creature or other? And how can he help think­ing that he is exposed to the divine resentment, and lies open to the dreadful wrath, and almighty vengeance of that God from whom he has with-held that love and service which he demanded, and is infinitely due to him? And when the man has gone on in such a natural train of thinking as this, what can remain to him, but a fearful looking for of judgment, and fiery indignation to devour him?

Now what situation of mind is nearer the kingdom of God than this? What temper of mind better prepared to hearken to the news of a Saviour, and of a way of sal­vation than this? So that the scribe by acknowledging the first and great commandment was to love God with a per­fect love, without any defect, might by looking into him­self see that he had broken, yea that he had never kept this commandment; and consequently that he was liable to the wrath and curse of God, which is denounced against every one that continueth not in all things that are writ­ten in the book of the law to do them, Gal. iii. 10. And this must needs serve to prepare his mind better than any thing to hearken to the news of a Saviour, and to embrace a method of salvation that should be propounded to him; which is the very kingdom of God, we are treating of. For if the scribe did but let his thoughts run in a natural rational course upon this commandment, they must quickly run to this, that he needed one to help and save him, and that without a Saviour & Redeemer, he must needs perish. Well now, let the scribe be brought to this point, which his own answer would by plain and short reasoning lead him to: and how far would he then be (do you think) from the kingdom of God, which reveals such an atoning sacrifice, and saviour unto him?

And from hence, we may observe, that a due sense of the demands which the divine law has upon us; and the perfect love, the perfect holiness, and unsinning obedience it requires of us, serves to bring us near to the kingdom of God, as it is a preparation for our entertaining and em­bracing [Page 24]the gracious offers of the gospel. In order to know what manner of persons we are, and what we stand in need of, we must know what we ought to be: And to know what we ought to be, is to know what the law of God which is righteous and holy, demands of us. And therein we shall see it requires perfect LOVE, the love of the whole heart perfect obedience, and spotless holiness. And now when we compare our selves with this law, we shall see such dreadful defects and deviations from it; yea a life and a temper so contrary hereunto, as to see that if God should proceed against us, according to the rigorous but righteous demands of the law, we must needs be undone and mise­rable to all eternity: And consequently that we stand in absolute need of one to interpose in our behalf, and help and save us from the wrath to come. And when is a man so well prepared to receive a saviour, as when he sees the absolute need of one? Says Christ, Mat. ix. 12. The whole need not a physician, but they that are [...]: I came not to call the righteous, but sinners to repentance. Per­sons must see themselves to be sinners, before they will see any occasion for repentance, or need of a saviour: And in order to see themselves sinners, they must see the law in the wide extent thereof. You therefore who are in­sensible of your sins and don't see such need of an atoning sacrifice, and saviour; do but look to the law of God, and see what perfect love, and perfect holiness it requires of you; and what a curse it denounces against all who transgress the same. And see how horribly you fall short, and transgress this law; and how you thereby expose your selves to the divine wrath and curse: And then you will see the need of one to atone for your sins, to interceed be­tween you and the divine wrath; and to be the end of the law for righteousness unto you. And when you shall be brought to such a state as this, there will be but a step be­tween you and the kingdom of God: But a step between you and your acceptance of Christ, who is in gospel revealed, and offered to you as such a saviour.

[Page 25]2. But then, it is to be considered further that the scribe if he understood his own answer, must needs see, that as he had not kept the law for the time past; so neither could he for the time to come; and that if God should forgive all his past offences against the first and great command­ment yet that he could not keep it for the time to come; but should be transgressing it every day, and be adding to the new score of guilt continually; nay he must needs see, if he thoroughly examined and observed himself, that he was so far from being able to love and serve God perfectly, that he was not able to do it with any gospel sincerity, without some special assistance. And this would bring him a step nearer to the kingdom of God, as it would lead him to see not only that he needed an atoning sacrifice for sins past, but some special assistance, to enable him to love God even with sincerity. And as Christ is offered in the gos­pel kingdom, to be our strength, as well as righteousness, it would serve to prepare the way for his acceptance of him in that character also. Surely the scribe, if his heart was in his own answer, must see it was highly reasonable to love God above all: But then he might doubtless see that he could not so much as do this, without the divine help: That he had not so much the command of his own heart and affections, as to fix them supremely upon him, whom his reason and conscience told him was the proper object hereof. And the more he saw of this his weakness and impotency to guide and govern his affections and appe­tites, the nearer he was to the kingdom of God; as by this he would be the better disposed to accept of the help which Christ offers in his gospel, and of his grace that would be sufficient for him.

Accordingly we may observe that a sense of the divine precepts, and the vast extent of them, together with a sense of our own inability of our selves to keep them so much as with any gospel sincerity, prepares for the gospel kingdom, and brings us near to it, where grace and help is offered, and may be had. The more we see of the perfections of the divine law, the more we shall see of our own imperfecti­on and weakness; and the more we see of our own weak­ness [Page 26]and corruption, [...] clearly we shall see the need of a savior, with [...] is everlasting strength; and this will the better prepare us to go to Christ in whom it has pleased the father that all fulness [...] and of whose fulness we may receive and grace for grace.

Thus particularly according to the scribe's answer, when a man sees the command is to love the Lord our God with all our heart, &c. and when [...] but ac­knowledge that it is highly just & reasonable that he should thus love God; but finds he has [...] strength and pow­er of his own to do it; but that his heart [...] of [...]iving upon God, runs after the world & the [...] not desire grace to help him to take off his affection from the world, and fix them upon God? [...] be in­clined, or at least will he not see it reasonable that he should be inclined to come into that gospel kingdom where help and grace may be had; where the love of God may be so shed abroad in his heart by the holy Ghost, whereby he may be enabled to love God sincerely and supremely, although not with a legal perfection.

Thus I have considered several things in the scribe's answer; all which being laid together, gave occasion for our Saviour to say of him, that he was not far from the kingdom of God: that is, not far from seeing into the rea­sonableness and truth of christianity, and embracing the same. But whether he ever actually came into this king­dom, so as to become a true disciple of Christ or not, we cannot say, because we have no further account of him. But by his discreet answer, and what was comprehended therein. Christ himself pronounces upon him, that he was not far from the kingdom of God, that is, according to the plain and natural sense of our Saviour's words, that he was nearer the gospel kingdom; and bid [...] to be a christian than his brethren. And it must be allowed this the principles and sentiments in his answer as I have shewn, plainly set forth, that if they were seriously [...], and duly prosecuted, they would lead a man to see that he [Page 27] stood in need of a Saviour, & of just such a Saviour as Jesus Christ is. And then there would want only this one step actually to enter into the kingdom; namely the free own­ing, and hearty accepting of Christ for his prince & saviour, as he is revealed and offered in the gospel.

I shall now conclude the subject with some APPLICATION.

1. From what we have heard we infer that although some are not so far from the kingdom of God as others; yet this is not always according to outward and human appearance; for oftentimes same who seem the nearest are really the furthest off.

Our Saviour in the text asserts concerning one, that he was not far from the kingdom of God; which implies that others were far off, or were not so near. And this doubtless is the case in the several ages and places of the world, especially in every part of the visible church. For it must be allowed, that some have knowledge and certain qualities, and dispositions, which bring them nearer to the christian state than others. For altho' I freely acknow­ledge that there is no man out of this kingdom, let him be never so near to it, but it requires an act of divine power and sovereign grace, to bring him actually into it: for no man cometh to the Son but whom the Father draweth, Joh. vi. 44. and regeneration is of the Spirit of God. (Joh. 3.5.) yet it does not follow, but that they may be so pre­pared, if not by natural temper, yet by education instruction, example, consideration and thought, and by the free en­joyment of the means of grace, as to be so much nearer the kingdom than others, as not to need so much to be done for them at the time of actually bringing them into the kingdom as some others. Who will say but that Agrippa was nearer the kingdom than some others, who was almost perswaded to be a christian. Divines have been won't to distinguish between common and special grace: and as among those who are favoured with special grace, some at­tain to higher degrees than others; so it is as to common [Page 28]grace: it must be allowed that some make a much better improvement of common grace than others. And who will say that those who make the best improvement and greatest attainments in common grace, are so far from the kingdom of God, and bid no fairer to enter into it, than those who make no, or but very poor improvement of the grace God affords them in common with others?

But now as to persons being near or far off from the kingdom; it is often very different from the common ap­prehensions of men in the matter. — No people were [...] so near the kingdom of God, & of the Messiah, as the Jews; and yet, as I observed before, perhaps no people in their temper were further from the kingdom than they: And among the Jews, none were thought so near the kingdom as the pharisees: it being a common saying among the Jews, ‘that if but two men went to heaven, one of them would be a pharisee:’ whereas in truth, there were none a­mong the Jews further from the kingdom than they. In­somuch that our Saviour observes that publicans and har­lots would sooner enter into the kingdom of heaven than they, Matth. xxi. 31. And he illustrates it by a parable, setting forth the different tempers of a pharisee and a pub­lican, Luk. xviii. 10 — 14. Two men went up into the tem­ple to pray, one a pharisee, the other a publican. The pharisee, stood and prayed thus with himself, "God I thank thee, I am not as other men are, extortioners, unjust, adul­terers, or even as this publican: I fast twice a week, and I give tythes of all that I possess: And the publican stand­ing afar off, would not so much as lift up his eyes to hea­ven; but smote upon his breast, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one who exalteth himself shall be abased; but he who humbleth himself shall be exalted." By which it appears, that sin­ners who have some humble sense of their sins, are nearer the kingdom, and in a much fairer way than proud self-righteous hypocrites. For nothing is more contrary to the genius and spirit of the gospel kingdom than pride; and the very nature & tendency of the gospel kingdom is to humble [Page 29]pride; and bring down the haughtiness of man, that the Lord alone, and his rich and free grace may be exalted.

2. We may gather from what hath been said that good knowledge in religious matters, with moral honesty and ingenuity, bids fair for the kingdom of God.

The favourable remark Christ makes upon the scribe's answer, teaches us, that when persons are willing to know the doctrines and principles of the gospel, and are so ho­nest and ingenuous, as to own and acknowledge the truth thereof, as it appears to them, they are in a much more hope­ful way than those who despise knowledge, and neglect the means of knowledge: and reject the truth when it is offered unto them; and deny it when convinced of it: when men choose darkness rather than light, and obstinate­ly persist in error rather than embrace the truth, they are very remote from that kingdom which is founded in truth.

3. A right understanding of the law in all its high demands upon us, serves to bring us so much nearer to the kingdom of God.

It is by the law that there is the knowledge of sin: for sin is the transgression of the law of God. Now therefore, the more clear and extensive views we have of the divine law in the numerous demands and various requirements of it, with all the awful penal sanctions thereof, the better shall we be prepared to receive the gospel: for if we thus see and understand the law, we shall see that we are guilty before God: and without a Mediator, and an interest in him, under the divine wrath and curse, and liable to death and eternal destruction.

Now surely, a sense of these things must needs very much prepare for the gospel kingdom; which issues forth a proclamation of grace inviting the transgressors of the divine law, to come in, assuring them, that whosoever com­eth to Christ, he will in no wise cast out; but shall thro' him obtain pardon, justification and eternal life. The law then in all it's rigorous, but righteous demands, may well be called a school-master to bring us to Christ, Gal iii. 24. For it serves to give us such a sense of our own sin and guilt, as to put us upon fleeing from the tribunal of awful [Page 30]and inflexible justice, to prostrate our selves before the mercy-seat prepared, and throne of grace erected in the gospel kingdom. It is therefore of vast importance that men should be well instructed in the law of God, and made to see how exceeding broad it is, and how extensive in its demands, and how dreadful in its penalties; as that which may be a special means to put persons upon repair­ing to that divine person, who was made of a woman, and made under the law, to redeem us who were under the law, that we might receive the adoption of sons.

4. It is a bad sign when persons content themselves with the outward acts of religion, and have little or no regard to their hearts, and the affections of their souls.

You see the first and great commandment is Love; and to love God with all the heart and soul. Surely then such, who content themselves with lifeless heartless duties in religion, whatever they may think of them­selves; or whatever others may think of them, are not near the kingdom; and their placing religion in outward [...] and ceremony, and not in sincere and hear­ty affections has a sad tendency to keep them at a distance. For such oftentimes [...]arter themselves, that they are al­ready in the kingdom: and such a self flattering, and self-deceiving spirit indulged, is a very dangerous state: for many of the means of grace, such as counsels, warnings and reproofs which may reach others, won't be likely to affect these.

5. How thankful should we be, for the special advan­tages we [...] for getting NEAR, but getting INTO the kingdom of GOD.

We have the gospel of the kingdom preach'd to us; the proclamations of grace are issued forth, with the terms up­on which we may be admitted and accepted: We have the statutes and ordinances of the kingdom published to us; and we are invited and called upon, yea intreated by the ambassadors of Christ, to come into the kingdom; and the spirit says come, by stirring up convictions and good moti­ons; and in short, there are no means, helps or encourage­ments, which it is reasonable for God to grant, but he is [Page 31]ready to afford unto us. Surely then, these distinguishing means and helps call for our most thankful acknowledg­ments; and we should bless the God and Father of our Lord Jesus Christ, who is thus blessing us with spiritual blessings in heavenly things in Christ Jesus.

6. It greatly concerns us all to examine our selves in this matter, and see how it is with us; and how we stand related to the kingdom of God.

It is of infinite importance to be in this kingdom; for the kingdom of grace here, and the kingdom of glory here­after, are inseperably connected. Surely then, it infinitely concerns every one of us to see, and so far as we are able to know how we stand related to this kingdom.

First of all, Whether we are in this kingdom. Many of you are visibly and professedly in this kingdom; and most of you by baptism, are visibly the children of the kingdom. But now I beseech you consider and inquire, whether you be really in this kingdom: have you felt the power of this kingdom upon your souls, and working ef­fectually within you? Are you convinced of your lost and undone state, by reason of sin, and without a saviour? Do you by an eye of faith, see Jesus to be the only and all-sufficient Saviour? and do you receive him, and rely upon him as he is revealed and offered to you in his gospel? Does the grace of the gospel operate upon you? Are you become the willing subjects of this glorious king? Have you openly professed him, and sworn allegiance to him? have you his spirit ruling in you? Are you con­formed to the spirit of this kingdom? Do you live as this grace of God teaches you, denying ungodliness, and every worldly lust, and living soberly, righteously and god­ly in the present world? And do you walk in all the ordinances and commandments of the Lord blameless? In short, do you bear and bring forth the fruits of the king­dom, such as faith, love, holiness and righteousness? Now if this be the case, you may be congratulated as happy subjects of this kingdom of grace, and heirs of the kingdom of glory.

Secondly, if you cannot find that you are as yet in the [Page 32]kingdom, consider and inquire whether ye be near or far off.

Are you not near the kingdom? Is not the kingdom of God among you? Is not the gospel of the kingdom preach­ed unto you? Are you not invited and called upon to come in by friends & by ministers? And is not the spirit of God striving with you? And is not God waiting upon you, keeping the door open to you, to see if you will come in? And don't some of you find your selves upon the point of coming in? Are you not forming resolutions that you will make haste, and make no more delay in this mat­ter? But then, let me ask some of you, whether you are not gone further from the kingdom than you were some time ago? Have you not by neglecting the awakenings and convictions which have been stirred up in you, very much lost them? And have you not by quenching and grieving the spirit provoked him to withdraw, and has he not left you in a greater dulness, coldness & backwardness to the things of God, than in times past? Now if any of you upon examining and observing your selves, find this to be your case, Oh! how should it alarm your fears, lest the spirit of God should utterly leave you, and you should never enter into the kingdom. O ye delaying sinners! you should consider how long God has been calling and waiting upon you; and if you don't bestir your selves speedily, and in good earnest, all your resolutions will grow more & more feeble; and all the hopeful prospects will vanish, and the door of the kingdom will be for ever shut against you.

7. And to conclude: How sad and dreadful will the case of such be, who tho' they are not far from the king­dom of God, yet by some means or other, fall short at last.

Whether this was the case of the scribe in our text we cannot say; but this we have reason to fear is the sad case of many persons under the gospel. They have a good degree of knowledge in spiritual matters, and in the nature of the gospel kingdom; and have many awakenings and convictions; and are brought to many purposes and pro­mises, relating to their coming into the gospel church and [Page 33]kingdom: but by neglecting to prosecute the same, they fail of the grace of God; never get into the kingdom of grace here, & so finally rejected as to the kingdom of glory.

But now, how sad will the case of such be, & how aggra­vated their grief and misery, to think they were near the kingdom, within a step or two of entring in; and yet for not actually entring, are for ever rejected? Oh! how will it cut such poor wretches to the heart, to think the door of the kingdom stood open to them, and God called and invited them by his word, by his ministers, and by his spi­rit, and waited on them from month to month, from year to year; but they still delayed, and practically refused, and now the door is everlastingly shut against them? How will it cut them to think that by instructions and counsels, a­wakenings and convictions, they were brought near the kingdom, and upon the very point of entring in; but de­layed & delayed till their opportunity was lapsed, & they are for ever rejected! With what anguish and vexation of spirit, will they be filled, to think that once they were as it were near to heaven's gates; but for want of that faith, that resolution, the gospel required, they fell short! And with what everlasting upbraiding of themselves will they be filled, when they see not only Abraham, and all the pro­phets in the kingdom of God; but shall see them come from the east & from the west, from the north and from the south, & sit down with them in the kingdom of God; while they, the children of the kingdom, children of the church, and visible members of the kingdom, and under the enjoy­ment of the best means, are thrust out.

O may you, my hearers, who are at the door of the kingdom, but not come in as yet, bestir your selves speedi­ly and in good earnest, that this may not be your unhappy case! And may God by his almighty grace, overcome all remaining reluctance, and bring you in!

AMEN.