after a while removed. That is, all their gods and all their worship, which had continued from time immemorial, which were the heavens of the people, were first shaken, then removed and utterly demolished. The earth also was moved, shaken, and changed. For all nations were stirred up, some to inquire after him, some to oppose him; whereon great concussions and commotions did ensue, till all the most noble parts of it were made subject to him. So had the prophecy a full and just accomplishment.

8. But, as we observed before, it is the dealing of God with the church, and the alterations which he would make in the state thereof, concerning which the apostle treats. It is therefore the heavens of Mosaic worship, and the Judaical church state, with the earth of their political state belonging thereunto, that are here intended. These were they that were shaken' at the coming of Christ, and so shaken as shortly after to be removed and taken away, for the introduction of the more heavenly worship of the gospel and the immoveable evangelical church state. This was the greatest commotion and alteration that God ever made in the heavens and earth of the church, and which was to be made once only. This was far more great and glorious than the shaking of the earth at the giving of the law. Wherefore, not to exclude the senses before mentioned, which are consistent with this, and may be respected in the prophecy, as outward signs and indications of it; this is that which is principally intended in the words, and which is proper to the argument in hand. And this alone is consistent with the ensuing interpretation which the apostle gives of the words, or the inference which he makes from them, as we shall see. And whereas he cites the testimony of the prophet, he abides in the prophetical style, wherein the names of heaven and earth are frequently applied to the state of the church. And we may observe,

Obs. VIII. That the sovereign authority and mighty power of Christ are gloriously manifested, in that signal change and alteration which he made in the heavens and earth of the church in its state and worship, by the promulgation of the gospel.

Obs. IX. God was pleased to give testimony to the greatness and glory of this work, by the great commotions in heaven and earth wherewith it was accompanied.

Obs. X. It was a mighty work to introduce the gospel among the nations of the earth, seeing their gods and heavens were to be shaken and removed thereby.

VER. 27.-THE apostle makes an inference from the signification of one word in the foregoing verse, to the truth designed in general in the whole epistle, but not any where expressly spoken to, unless it be in the end of the eighth chapter.

VER. 27. And this word, Yet once more, doth signify the removing of those things which are shaken, as of things which are made, that those things which cannot be shaken, may remain.

This is the conclusion of the whole argumentative part of this Epistle,

that which was aimed at from the beginning. Having fully proved the excellency of the gospel, and of the state of the church therein above that under the law, and having confirmed it by an examination of all the concerns of the one and the other, as we have seen; he now declares from the Scriptures, according to his usual way of dealing with those Hebrews, that all the ancient institutions of worship, and the whole church state of the old covenant, was now to be removed and taken away; and that to make way for a better state, more glorious, and that which should never be obnoxious to change or alteration. In the words, he expresseth the passage in the prophetical testimony, whereon he grounds his inference, and gives us the interpretation of it, with what necessarily ensues thereon.

He saith, To de εTɩ árak, and this word, 'Yet once more,' and this that is said, or, whereas it is said, 'once more,' εTɩ åжаž; so the Greeks render ny, yet one,' or once, which determines, 1. That such a work as that spoken of had been before. 2. That it should be again more eminently than formerly. 3. That it should be but once for ever again. And from the consideration of all these the apostle takes the signification of the word, or what is contained in it, which he declares. This word, saith he, dnλo, doth manifestly signify' that which ensues. And it doth so on the accounts mentioned. For,

1. It plainly intimates that there was, or had been, a work of the same, or of the like nature, wrought before. For he says that he will work once more. This was the mighty work of God in giving of the law before described. This the apostle makes evident, by distributing the things spoken of into that order, not the earth only, but the heavens. That which concerned the earth alone was past in the giving of the law.

2. It signifies plainly that he would work again, and that a work of the same kind; or else he could not be said to do it once more. Now the general nature of this work was, the erection of a new church state, which God then wrought, and would now do so again. And therefore,

3. It signifies the removal,' Tv μera Eov, the translation out of its place, of that which was before. The word signifies a translation,' but withal such a removal thereby out of its place, as contained a total abolition. For, First. The things intended were Twv oaλevoμevwv, 'shaken;' and being of God's own appointment, as was the divine worship and state of the church under the old testament, they could not be shaken by God himself, but in order to their removal. Secondly. The things that were to be effected by this new work, were to be introduced in their place; and therefore of necessity they were to be removed. So the apostle placeth the sole necessity of their removal, from the establishment of the things that cannot be shaken. These therefore must be of the same general nature and use with them, namely, a new church state, and new divine worship, that is, the gospel with its privileges.

4. The apostle intimates the original ground and equity of the removal of these shaken things, and the introduction of those that cannot be shaken; and that is, because we επоμεvwv, 'they were things that were made.' Because they were made they might be removed. For,

First. They were made by the hands of men; so were the tabernacle, the ark, the cherubim, with all the means of divine service. And the apostle here expressly alludes to the making of them by Bezaleel and Aholiab. And they might thereon be well removed, for the establishment of that tabernacle which God pitched, and not man. Secondly. They were so made, as that they were made only for a season, namely, till the time of reformation, ch. ix. 10. This the apostle hath_abundantly proved from their nature, use, and end. As such therefore, it was equal they should be removed, and not have an eternal station in the church.

5. In the room of these things removed, things that are not, that cannot be shaken, are to be established. These things in the next verse he calls a kingdom that cannot be moved,' which believers do receive; that is, the things of the spiritual kingdom of Jesus Christ; the gospel with all its privileges, worship, and excellency in relation to Christ, his person, office, and grace. The things which the apostle hath proved to be signified by all the institutions of the law, and to be every way more excellent than they; these are so to be introduced and established, as to remain to the consummation of all things.

We shall yet farther observe, that although the removal of Mosaic worship and the old church state be principally intended, which was effected at the coming of Christ, and the promulgation of the gospel from heaven by him; yet all other oppositions to him and his kingdom are included therein; not only those that then were, but all that should ensue to the end of the world. The things that cannot be moved are to remain and be established against all opposition whatever. Wherefore, as the heavens and the earth of the idolatrous world were of old shaken and removed, so shall those also of the antichristian world, which at present in many places seem to prevail. All things whatever, which may be comprised in the names of heaven and earth here below, must give way to the gospel, and the kingdom of Christ therein. For if God made way for it, by the removal of his own institutions which he appointed for a season, what else shall hinder its establishment and progress to the end?

VER. 28, 29.-Διο βασιλειαν ασάλευτον παραλαμβανοντες, εχωμεν χαριν, δι' ἧς λατρεύωμεν ευαρέστως τῷ Θεῷ μετα αιδους και ευλαΓειας" Και γαρ ὁ Θεός ἡμων πυρ καταναλίσκον.

VER. 28, 29.-Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we may serve God acceptably, with reverence and godly fear. For our God is a consuming fire.

The apostle in these verses sums up both the doctrinal and hortatory parts of the Epistle. For what by all his arguments he hath evinced concerning the preference and preeminence of the gospel state of the church above that under the law, he presseth as a reason of that obedience and constancy in profession which he exhorts to. And from hence to the close of the Epistle, he brancheth his general exhortation into a prescription of particular duties of most importance to his general end.

In the words there are, 1. A note of inference, do, wherefore.' 2. A privilege of gospel believers asserted, 'we receiving a kingdom that cannot be moved.' 3. A duty pressed on the consideration of it, which is to serve God acceptably;' described from, 1st. The means of it, 'let us have grace;' and, 2dly. The manner of its performance, with reverence and godly fear.'

First. The note of inference, do, wherefore,' may respect either the whole discourse which he hath now passed through, or that immediately preceding, concerning the shaking and removal of the Judaical church state, with the introduction and establishment of the things of the kingdom of Christ. The force of the exhortation ariseth equally from either of them. Seeing it is so, that the state of believers under the gospel is such as we have described, and the gospel itself whereunto they are called so excellent and glorious, it follows that this duty they are to apply themselves to. So,

Obs. I. Such is the nature and use of all divine or theological truths, that the teaching of them ought constantly to be applied and improved to practice. For faith and obedience is the end of their revelation. To remain within the compass of mere speculation respecting these truths, is to overthrow both their nature and use. Hence all preaching consists virtually in doctrine and use, or instruction and application; though the methods of it may be various, and ought to be varied as occasion doth require.

Secondly. The privilege asserted is, that we receive a kingdom that cannot be moved. And herein we may consider, 1. The nature of this privilege, it is a kingdom.' 2. The property of it, in opposition to other things, it cannot be moved.' 3. The way of believers' participation of it, we receive it.'

First. As to the nature of it, it is Baodav, a kingdom,' a heavenly, spiritual state under the rule of Jesus Christ, whom God hath anointed, and set his King upon his holy hill of Zion, Ps. ii. 6, 7. The state of the gospel, and the rule of Christ therein, was represented and promised from the beginning, under the name and notion of a kingdom, being properly so. See Isa. ix. 7. The kingly office of Christ, and his kingdom, were the common faith of the church of the old testament, and of the new. Whoever believed the promise of the Messiah, believed that he should be a king, and should have an everlasting kingdom, although the church of the Jews had lost the true notion of it in the latter days. This kingdom in the Scripture is every where called the kingdom of God, to distinguish it from all other dominions and kingdoms of the world, the kingdom wherein Christ proceeds in the name and majesty of God for all the ends of his glory, and for the salvation of the church. And this kingdom is usually distinguished into the kingdom of grace, and the kingdom of glory, but improperly, although the saints that are now in glory do belong to this kingdom by virtue of the communion that is between them and the church below, in Christ as their common head; yet this kingdom of Christ shall cease, when the state of glory shall fully take place. So the apostle expressly declares, 1 Cor. xv. 24-28. Wherefore the kingdom of God, the kingdom of heaven, so often mentioned in the Scripture, is that which

For

we call the kingdom of God only. It is true the saints do and shall reign in heaven, whereon that state may be called the kingdom of glory; but the promised kingdom of the Messiah, is that rule which is to be continued to the end of this world, and no longer. And at present, those in heaven and those in earth do constitute one kingdom, though they are in various conditions therein.

The kingdom then is that rule of Christ in and over the gospel state of the church, which the apostle hath proved to be more excellent than that of the law. Hereunto belong all the light, liberty, righteousness, and peace, which by the gospel we are made partakers of, with all the privileges above the law insisted on by the apostle. Christ is the king, the gospel is his law, all believers are his subjects, the Holy Spirit is its administrator, and all the divine treasures of grace and mercy are its revenue. The reader may see a delineation of this kingdom in our Exposition of ch. i. ver. 2. This is the kingdom which is here intended, the present actual participation whereof is made the foundation of the exhortation ensuing, being undeniably cogent unto that end.

Secondly. The especial property of this kingdom is, that it is aoadev'such as cannot be shaken, or moved.' It is true of it universally, and of it only, that it cannot be moved in any sense, by any ways or means, and this is the only kingdom that cannot be moved. To speak of the unshaken, immoveable kingdom, is all one as if expressly mentioned, the kingdom of Christ, seeing that only is so. All other kingdoms have been, or shall be shaken and overturned, all boastings and expectations to the contrary, are but vain. No dominion ever so dreamed of eternity, as did the Roman empire; but it hath not only been shaken, but broken in pieces, and scattered like chaff before the wind; see Dan. ii. 44, vii. 14, 27. No external opposition shall ever be able to shake or move this kingdom. The gates of hell shall not prevail against it, Matt. xvi. 18. No internal decays shall ruin it. The spring of it is in him who lives for ever, and who hath the keys of hell and death.

These things are true: the kingdom of Christ is thus immoveable. But that which is here peculiarly intended is, that it is not obnoxious unto such a shaking and removal, as the church state was under the 'Old Testament; that is, God himself would never make any alteration in it, nor ever introduce another church state, or worship. God hath put the last hand, the hand of his only Son, unto all revelations and institutions. No addition shall be made unto what he hath done, nor alteration in it. No other way of calling, sanctifying, ruling, and saving of the church, shall ever be appointed, or admitted; for it is here called an immoveable kingdom, in opposition unto that church state of the Jews, which God himself first shook, and then took away; for it was ordained only for a season.

Thirdly. Believers receive this kingdom. As the apostle had before joined himself with them in the threatening, 'How shall we escape?' so he doth here in the privilege, Tapaλaußavovτeç, 'we receiving;' you and I, even all that believe. And how they do so we must inquire.

1. Their interest in this kingdom is called their receiving it, because they have it by gift, grant, or donation, from God their Father, Luke