pose, that God's own sons should be slaves. But the bondage of slaves is preferred by carnal hearts, to the liberty of sons; and it will be always so till they become sons; and they will never be sons, till they are born again, and till it can he said of them, there is something produced in them which is spirit born of the Spirit.

(2.) Tranquillity is a great privilege belonging to this kingdom. One who is not thus born of the Spirit hath no seed or principle of peace in himself. To be spiritually minded is life and peace, and this kingdom is "righteousness and peace and joy in the Holy Ghost." But they who are still in the flesh, and not born of the Spirit, have that still in their temper and constitution, which is inconsistent with peace; and which, if we should suppose commonly to obtain in that kingdom, would as much shatter and discompose things there, as we find peace is from time to time disturbed in this lower world. What is it which hath made this world so troublesome a region, but only the carnality of it? What is it but the lust of men, which occasions the wars and tumults and commotions, which fill the world with noise and blood from age to age? It would even be so above too, if you should suppose that persons should be generally brought thither, who were not born spirit of spirit. (3.) Communion with God is the great privilege of the subjects of this kingdom; in some degree in this present state, and perfectly in the perfect state of that kingdom. But do we think that one who is not born spirit of spirit, will ever care to converse with God eternally and always? Alas! how little do they care for it now ! How little do they love the divine presence! How wearisome a thing is an hour's attendance upon God, in a duty, to a carnal heart! How would such a one behave himself, to be eternally in that presence, unto which he is so averse! Would it be a heaven to him? Indeed there is nothing which hath made hell any where but sin; and if it were possible that sin could get into heaven, it would create a hell there too.

5. It would be most unsuitable to the community, and all the fellow subjects, if any should come into that kingdom, who were not thus born. It was evidently the design to have them all of a piece, who should have place together, in this kingdom. When that work was designed to be set on foot which was preparatory and fundamental to the perfect and glorious state of this kingdom, it was thought fit that he who sanctifieth and they who are sanctified, should be all of one : (Heb. 2. 11.) that is, all reduced to conformity to one and the same original. He himself who is the Mediator, is the holy and just One; these are the characters by which we tind him discrimi

nately mentioned; and all who are to be gathered to him, must all be one with him in this thing, and he must be the common Sanctifier of them all; that is, by the Spirit by which they are thus begotten and born; that so they may agree and be suitable to him. And being so, it is manifest, there must be the same ground and medium of common agreement among all, who should be united to him, if they must all be made to agree to him who is holy, it cannot be but they must all agree to one another, being holy and sanctified ones. Heaven is called the "inheritance of them who are sanctified;" and certainly the communion which they are there to have with one another, is to be in the highest and perfect sense, the communion of saints. And it being requisite that there should be an agreement and oneness among all the subjects of this kingdom, this agreement was not to be brought about, considering this kingdom must consist of persons who were unlike, but by reducing them who were fallen from that perfection which originally belonged to their natures, to a conformity to the rest. Therefore you find this said concerning those who are to be adjoined and brought into it, that they thereby actually come unto the general assembly, an innumerable company of angels, and the spirits of just men made perfect, and so constitute and make up the church of the first-born, Heb. 12. 22, 23. You must note that first-born here is of the plural number, and so it signifies a church consisting of first-born ones, and must needs have reference to this same birth here spoken of in the text. It was not otherwise possible, that there should be an agreement or conformity when there was once an unlikeness before, but by reducing some to the rest; they who were fallen and lapsed from their original excellence, to a conformity to them who stood. And therefore those angels who stood, remain as a standard and pattern, to which all who are afterward to be adjoined to this kingdom, must be made conformable. As soon as they are got into the account of firstborn ones, or are the first-fruits of his creatures, (Jam. 1. 18.) the flower and most excellent and noble part of his creation; they are said to be come to them. The church made up of such, in conjunction with those glorious spirits, the angels who stood, comes to be a uniform church and kingdom. But if they should not be so conformed, it would be prejudicial both to the order and felicity of this kingdom. How both uncomely and uncomfortable a thing, if there should not be this conformity! How uncomely would it be, that there should be some in this kingdom, rejoicing in the excellency and glory of their eternal King; and some secretly envying him, and wishing they could tell how to unking him! How indecorous, when the gene

rality are engaged in gladsome triumphant songs of praise; for some to lower and hang the head, and dislike the very thing for which others do give thanks! And how inconsistent would it be with the felicity of the subjects of that kingdom, that there should be such jars and discord among them? Certainly it must be, and could not but be a torture and torment to them; and no doubt every thing of that kind must be excluded heaven, the perfect state of that kingdom. If there should be any one found there, who should have this for his known sense; that he cannot love God, or like his government; he cannot be pleased that he is Lord and King, it could not but be a torture unto the rest. When the kingdom is resigned by the Mediator, into the Father's hand, (1 Cor. 15. 24.) and he is to be all in all; filling every soul with his fulness; all desires and wills satiating and satisfying themselves in him, in the midst of all these pleasures, it could not but be a tormenting thing, that there should be any who can take no felicity in him; who dislike his person, and wish him off the throne; who are offended at the purity of that state, and at that, wherein all the rest do place their common felicity. It would be very uncomely and uncomfortable to have any dissensions in that kingdom; and therefore it can never be admitted, and is apparently necessary, that whoever comes into it, enter by this new birth.

6. It would be unsuitable to the course and way of government in this kingdom, whether you look upon it in its present, or future or perfect state. Consider the way of government in this present state. Why here God governs in a way somewhat suitable to the methods of government by men'; that is by laws and public edicts, with threats and promises inserted into them; that men may know what they are to do, and what not; and what they are to expect by way of reward if they do well, and what by way of punishment, if they do amiss. This course of government is suited to the reasonable nature of man, and does well as it is managed by some men over others; because they who are to be the governed part, do sensibly perceive how much it is in the power of the governing part, either to do them good or hurt, according as they obey or rebel. So that men's senses are in this case their instructors, of how great concernment it is to conform themselves to the laws; and how dangerous a thing to attempt the violation of them. But consider how these same methods applied to men for their government, by an invisible Ruler, can signify in this case; or what their success commonly is. There are as plain proposals of the law of God to men, as any can be by earthly rulers. It is impossible that human laws can be made plainer, than the divine laws are,

in many, and those the most important, cases. The great God promises infinitely greater things than any mortal can promise; and threatens greater things, than they can assume. to themselves to do. But what do all these things signify, where men remain still in the flesh? His laws are plain, and his promises very assured, and his threatenings awful and monitory, to them who are once born of the Spirit, and have got somewhat of sense and life about them, and can perceive things which are above the common allay: but for them who yet remain strangers to this birth, and upon whom the Spirit of the living God hath done no such refining work it is plain that such men's hearts take no impressions from the plainest discoveries of his will. When they are warned of the danger of a continued course of sin; they who warn them are like them who mock: and whatsoever they represent from the divine promises of the blessed state of holy and sincere and obedient souls, is all but like a tale which is told. These methods of government, in the present constitution of this kingdom, will not suit those who are not born spirit of spirit, and till that Spirit come forth with that power, and in that operation, by which the souls of men are begotten to spiritual life. In that work itself, and by that work, the divine precepts and promises, and threatenings, come to be successful and effectually applied; but never else, no more than the most express human laws, with the addition of the severest penalties, or promises of the highest rewards, would signify to a multitude of dead men.

And then for the way of government in the future state of this kingdom, and when it arrives to its perfect state; there we must suppose, the way of government should be, by sweet and secret intimations, and internal irradiations upon receptive minds and hearts; such elapses by which hidden sense is conveyed, even in a moment, so as that all the subjects of that kingdom are to obey, as it were, any wink, or nod, or glance of the eye; I mean any such intimations which can as secretly convey the sense of the great Ruler, as they do commonly among us. But how manifest is it that there must be a great refinedness of mind and heart, to receive those gentle touches by which spirits are in a moment to be swayed this way or that. One who is yet a composition of flesh and not born of the Spirit, how uncapable is he of these kind impréssions; these touches which are to come by so gentle a hand; these so insinuating ways, by which God is to slide into the very spirits of these blessed souls, and prompt them this way or that as he pleases!

7. It were most unsuitable to the unchangeableness and perpetuity of this kingdom, that any should be admitted into it, who are not born into it, or made spiritual as the constitution of it is. We ought in all reason to think, that such a state of things as is designed for perpetuity, and never to be changed, must be most unexceptionably perfect. It were a dismal thought that this kingdom should be at once both eternal, and imperfect for then if it were imperfect it must be imperfect always; and whatsoever were amiss in this constitution of it, would never be repaired, or altered. This kingdom, though it is in its inchoate estate, yet imperfect, that inchoate state is but its temporary state, which will soon be over: but then there must be even in the very entrance into it, an entrance the right way, otherwise the case will be like an error in the first concoction, which is never cured in the second; that is, it must be by being born spirit of spirit. When any one comes into it, he comes into a kingdom which is to be everlasting; and so whatever there should be of irregularity and imperfection in admitting him into this kingdom, it would be an unalterable thing. Substantially this kingdom can never be altered: grace and glory do not substantially differ. That holiness, which the saints carry the name of such from, while they are here on earth, is not another or a diverse thing, from what must be their eternal character above; it will be of the same kind, only much more perfect. That knowledge of God, and satisfaction in God which is to be enjoyed hereafter, is of the same kind and nature, with what in a more inferior degree, the saints partake of here; and in that lower degree they must be attempered and suited in their very constitution: otherwise there would be a substantial difference, between one member of this kingdom and another; and which were never to be altered, but must last always; because the difference which is to be made between the present and future state of this kingdom, is not substantial, but gradual only. And therefore the apostle argues with so much severity, (Heb. 12.) when he had been speaking of that which is most constituent of this kingdom, "an innumerable company of angels, and the spirits of just men made perfect," all making up together one "church of the firstborn written in heaven; We having," says he, "received a kingdom which cannot be shaken, let us have grace to serve God acceptably with reverence and godly fear: For our God is a consuming fire." You have now the frame and model of this kingdom brought among you, which is never to be shaken; you are to account therefore that God will make thorough work in his setting up this kingdom; that there shall be no flaws or defects to be found, which shall be uncapable of remedy and