Father. Rev. 1. 6. That is, in pursuance of God's design, and according to his purpose and intendment, he hath done his work to his hand, which he appointed him to do, in this kingly part. To enter into the kingdom, and behold and see the kingdom, which are the expressions our Saviour uses in this context, may very well be understood to signify one and the same thing; only that one must according to the manifest import, denote the first introduction into that kingly state; and the other, the continued enjoyment of it; which seeing is frequently expressive of in the Scripture. Nothing is more usual than to signify enjoyment and fruition, by sight, or vision; because that is the noblest of our external senses; and so (an expression being to be used which is borrowed from sense) the most emphatical, and to the present purpose; the blessedness of heaven is hence expressed by seeing; "The Angels behold the face of my Father which is in heaven. Blessed are the pure in heart, for they shall see God, Follow holiness, without which no man shall see God."

But we are a little further to pursue that notion of a kingdom as it is taken in that latter sense, objectively, and as by the name of a kingdom, is signified the governed community, or the body of the people who are under government. The kingdom of God taken in this sense, is either made up of involuntary, or voluntary subjects; either such whom he governs with their own good liking and consent; or such as he governs whether they will or no, and although they never choose to be under his government. As for that kingdom of his, which takes in involuntary, unwilling subjects; they are either such as are so by natural incapacity, or by vicious disinclination. They who are so by natural incapacity, as also unintelligent creatures, who are never capable of choosing God to be their governor and king: and they who are not willing through vicious disinclination; who though they have that nature which was originally capable of intellection, and so consequently of election and choice; yet the pure powers and faculties by which they were capable of it, are now become so depraved, that they disaffect his kingdom, and cannot endure to be under his government. And this kingdom of his, which takes in involuntary subjects, whether intelligent, or unintelligent, doth measure with the universe. It is the kingdom of nature, and no one needs any other qualification to be in that kingdom, but to be in rerum natura. If he is an existent creature, he is in that kingdom without any more to do; but that is not the kingdom here meant.

There is therefore another kingdom which comprehends and takes in only a willing people, made "willing in the day of his

power;" who with choice and consent of their own hearts, subject themselves to him, to whom it is a pleasant thought (as often as it comes into their minds) that the Lord reigns. They triumph in it, and please themselves and glory in it, and pay a joyful homage to him, as the supreme and eternal King. It is into this kingdom that none can enter, but they who are born spirit of spirit. And this kingdom also is to be considered in a twofold state; either in its inchoate, or consummate state. Inchoate is that which we commonly call the kingdom of grace; and consummate the kingdom of glory. Now to he born spirit of spirit, is necessary to any one's having a place in this kingdom, considered either way, or in either state. The inchoate kingdom, you know, for a long time, lay principally among the people of the Jews and they were so apprehensive of their privilege and condition upon that account, and did so highly value it, that it was even a principle among them, that none could come into that kingdom, without being in a sort new born; as some have taken notice who have been well acquainted with their antiquities and usages. And therefore they whoever came to be proselyted to their religion, and who were not native Jews; if they arrived to that degree of proselytism, which made them more complete proselytes, that is, were proselytes of justice; when they came to be initiated, solemnly renounced their earthly relations, all their former kindred and acquaintance, so far that they should not have any power over them to detract or draw them back from the religion in which they were engaged. And so they were looked upon as men recens nati; as if they had then newly come into the world, and had a new sort of relations to which they were strangers before. And these proselytes were also hereupon soleninly admitted, through the use of the ceremony of washing in water; to which the words of our Saviour in the foregoing verse, seem to have a manifest reference: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." Upon this account he blames Nicodemus for his great ignorance, who was a master among the Jews. Not that we are to suppose that he thought him ignorant, that there was such a usage among them; but that he no more understood the reason and meaning of their common practice, and should make himself so great a stranger, to that which was the true import of such a ceremony. And therefore our Saviour says, "Except a man is born of water, and of the Spirit ;" not therein laying the great stress, upon being born of water; for that is a thing he admits and takes for granted: and he implies in this expression his intendment to settle and establish that as an ordinance transferred from the Jewish to the Chris

tian church, and to continue there; but that upon which he lays the weight, and where the emphasis lies, is the latter expression; "Except a man be born of water, and of the Spirit." As if he had said; "You are apt to lay a great stress upon that ceremony you use of baptizing with water, when any per sons are initiated into the church of God; and though that is not nothing, yet you must know, if there is not a being born and baptized of the Spirit, as well as of water; it signifies nothing to your having a place in the kingdom of God, or to any one's else." This is a usual thing in Scripture to join two matters together, in one tenour and form of speech, where the stress is mainly taid upon the latter, and sometimes only upon it. Rom. 6. 17. God be thanked that you were the servants of sin; but you have obeyed from the heart that form of doctrine which was delivered to you. What are thanks given to God for? These are both joined together in the same form of speech sure he never intended to give thanks for their having been the servants of sin. But the weight and emphasis is to be all carried to that which follows; "But you have obeyed the form of doctrine which was delivered to you." So here, "Except a man is born of water, and of the Spirit." As though he had said, I admit of the fitness and requisiteness that persons should be baptized with water; for that is intimated here, that it shall obtain as a constant usage in the very kingdom of God; but except unto that being born or baptized of water, there is the superaddition of being born of the Spirit, which that of water was but a signal of, no one is any way qualified for the kingdom of God; and cannot have any entrance into it, according to the inchoate, or consummate state of it.

II. And now to evince the necessity of it, it will be only needful to consider,

1. It would be most unsuitable to the Supreme Ruler over this kingdom, that any should come into it who are not new born. For we are to consider, that this is not the kingdom of nature, as was said, but a kingdom founded, not in nature, but in choice. It is true it were no incongruity, or reflection upon the great and glorious King of this kingdom, if it were only that constitution, and there were nothing requisite to give one a place in it, but to be in being; it would be no dishonour, I say, to him to have sinners, and devils too, in his kingdom, if that were all: but considering that this is a kingdom of select persons, and that he makes choice between some and others, and by which he distinguishes some from others; it were a most unreasonable thing in this case to suppose, that he should take in promiscuously persons of so vastly different tempers and dispositions, as they who are born only of the flesh,

and they who are born of the Spirit; or that when he goes to make a distinction, he should make a distinction without a difference, and should take just such as he leaves, and leave just such as he takes; that were most unworthy of the divine wisdom, and the holiness or purity of his nature. This being a kingdom of chosen ones, it is to be supposed, that he should make them whom he chooses, suitable to himself. Therefore it is most strictly insisted upon, and highly charged upon them who come to stand visibly related to this kingdom, that they approve themselves suitably to it. Observe the expression of the apostle, 1 Thes. 2. 12. You know how I exhorted you, and how I comforted you, and how I charged you, that you should walk worthy of God, who hath called you to his kingdom and glory. The great stress is laid upon a suitable becoming deportment, such as may not be reflecting and reproachful to the blessed and glorious God, who had called them to his kingdom and glory. It was therefore upon this account necessary, inasmuch as they must be rendered suitable to their king, who come into this kingdom; that the Almighty Spirit should be employed, go forth with power, and diffuse its mighty influence, and form and prepare men to be of this kingdom. And that was not to be done but by this begetting them spirit of spirit, and that they who come into this kingdom, might be at once both subjects and sons; for the kingdom is spoken of both under the notion of a kingdom and of a family; that family which is on earth, named from our Lord Jesus Christ. Eph. 3. 15. It is not suitableness enough in this case, that it is a kingdom of rational and intelligent creatures: that would indeed give a natural suitableness; God is the God of the spirits of all flesh. Num. 16. 22. But it is most manifest here that the spirit in the latter expression, is not taken in a natural sense, any more than flesh, in the foregoing part of the verse. Our Saviour doth manifestly speak of flesh there contemptibly, and seems to cast an ignominy upon it; whereas mere natural flesh is a very innocent, harmless thing. And it is no more spirit that is taken in a natural sense; but as by the flesh, is meant corruption and sinfulness, so by spirit is meant holiness, principally and chiefly; and it is therein that they must be suitable to him, who shall see God. You must be a holy nation, a holy people; so he speaks concerning the people of the Jews, whose constitution was as it were a type and model of the kingdom of God, which was afterwards to obtain in the world in a greater lustre and glory, and to be perfected at length into an eternal kingdom, Ye shall be to me a holy people. Exod. 19. 6. So they became suitable to him as a peculiar treasure above all nations: they were a peculiar people to him in this very res

pect, which certainly none can be who are not born spirit of spirit.

2. It were unsuitable that others should be of this kingdom, to the design and end of its constitution and appointment. We have that expressed in 1 Pet. 2. 9. a place taken from the forementioned, 19th of Exodus, Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people and they are called for this end and purpose;" to shew forth the praises of him who hath called you from darkness to his marvellous light." This then is a constitution set up and formed on purpose, to be to the praise and glory of God. When our Lord has finished the work of his mediatorial kingdom, and put it out of its imperfect and growing state, into that of consummation, wherein it is to continue and endure always; he will then come to be glorified in his saints, and admired in all them who believe, 2 Thes. 1. 10. But alas! what were there admirable or glorious in this matter, if men were to be gathered as it were, by a casual hand, into one body and community without making any discrimination? It were then a

work which had nothing glorious in it; even when this kingdom is rising to its complete state, and perfect maturity to have persons found there, who were never born into it, or had a temper of mind agreeable to it. It might be said in that case, the end was lost, and the design miscarried. And the greater stress is to be laid upon this, for this reason, that this is a second constitution, to have a pure and holy kingdom in this world. The kingdom of nature was pure at first; there was nothing of iniquity in it; but there was an apostacy and revolt in it; a great part made a defection; the whole race of men. Now this is a design of retrieving the loss, so far as it is possible to be retrieved; that is, that those angels who fell not should be confirmed; and among men, who all fell, many should be restored: so that it was manifestly to be seen, that the design was, as if God had said, "I will have a kingdom which shall hold pure, and holy, and in which there shall be no more mutiny or tumult, no discord and disorder, and nothing of revolt or rebellion shall be known any more." This being the case, it was plainly his design to have such a constitution as this, for his own eternal praise, and wherein he might be manifest, and his name continue everlastingly glorious. He now forms a people for himself on purpose to be the eternal monuments of his praise.. The exigency of the end aimed at in setting up this kingdom, did challenge so much, that it be a kingdom, of them who are born to God, and have a temper suitable to the state they are to come into. Wherefore do we think God did constitute a second kingdom, but