xii. 32, 'Fear not,' saith Christ, 'little flock, it is your Father's good pleasure to give you the kingdom;' freely to grant unto you an interest in his heavenly kingdom. 2. They receive it in its doctrine, rule, and law, owning its truth, and submitting unto its authority. They obey from the heart the form of doctrine which is delivered to them, Rom. vi. 17, which constituted them formally the subjects of his kingdom. 3. They receive it in the light, grace, mercy, and spiritual benefits of it. Such a kingdom it is, as whose treasures and revenues consist in these things, namely, light, liberty, righteousness, peace, grace, and mercy. For the kingdom of God is righteousness and peace, and joy in the Holy Ghost, Rom. xiv. 17. All these do they receive in right, title, and possession, according to their various measures, and hereon are properly said to receive the kingdom itself. 4. They receive it in the privileges of it, which may be referred unto two heads. First. Dignity. Secondly. Safety; which are the two advantages of any kingdom added unto their wealth, which, in this, consists in the treasures before mentioned. As to the first, or dignity; this is such a kingdom as wherein, though with respect to Christ and his rule, we are absolutely subjects, yet with respect unto others, we are absolutely free: 'Ye are bought with a price, be not servants of men,' 1 Cor. vii. 23, that is, in all things which belong to this kingdom. And not only so, but all the subjects of this kingdom are, with respect unto their acceptance with God, and power over their enemies, kings also: A kingly priesthood,' 1 Pet. ii. 9. Kings and priests unto God,' Rev. i. 5. And, secondly, for safety; they are all built on the rock against which the gates of hell cannot prevail. This dignity and safety are of eminent consideration, when we are said to receive a kingdom;' for they are principal ornaments, and advantages of such a state. 5. They receive it by an initiation into the sacred mysteries of it, the glory of its spiritual worship, and their access unto God thereby. Herein consists the glory of the administration of this kingdom, 1 Cor. iii. And all believers have a right unto all the mystical ordinances of divine worship in this kingdom, which all others are excluded from. 6. They receive it in its outward rule and discipline. And in all these things, they receive it as a pledge of a future reign in glory. Wherefore,

Obs. II. The privileges which believers receive by the gospel, are inconceivable. They are a kingdom, the kingdom of God or Christ, a spiritual heavenly kingdom, replenished with inexhaustible treasure of spiritual blessings and advantages.

Obs. III. Believers are not to be measured by their outward state and appearance of things in the world, but by the interest they have in that kingdom which it is their Father's pleasure to give them.

Obs. IV. It is assuredly their duty in all things to behave themselves, as becomes those who receive such privileges and dignity from God himself.

Obs. V. The obligation from hence unto the duty of serving God. here exhorted unto, of so serving God as is here described, is evident and unavoidable. Those on whom it hath not an efficacy, have no real interest in this privilege, whatever they pretend.

VOL. IV.

X X

Obs. VI. Spiritual things and mercies do constitute the most glorious kingdom that is in the world, even the kingdom of God.

Obs. VII. This is the only kingdom that can never be moved, nor ever shall be so, however hell and the world do rage against it.

Thirdly. The duty exhorted unto on the consideration of this blessed state and privilege is, that we would serve God acceptably. There is a duty required previously unto this here enjoined us, which is, 'to have grace;' and this serving of God is introduced only as an effect thereof: Let us have grace by which we may serve God.' But whereas this is the end for which we should endeavour to have grace, I place it as the duty exhorted unto in the circumstances described.

The word Aarpevw, doth most frequently, if not only, signify that service unto God which consists in his worship; namely, in prayer, and the observance of other institutions of divine service. See Luke ii. 37; Acts vii. 7, xxvii. 23; Rom. i. 9, 25; Phil. iii. 3; 2 Tim. i. 3; Heb. ix. 9, x. 2, xiii. 10; Rev. vii. 15. I will not deny but that it may comprise the whole of gospel obedience, which is λογικη λατρεία, Rom. xii. 1, our reasonable service.' But I judge, that here peculiar respect is had unto the worship of God according to the gospel, which was brought in upon the removal of all those institutions of worship, which were appointed under the Old Testament. Herein the apostle would have the believing Hebrews to be diligent, which they would not be in a due manner, without an equal attendance unto all other duties of evangelical obedience.

Wherefore it is added, that we should thus serve God EvapeσTWS, 'acceptably,' as we have well rendered the word, that is, so as that we may be accepted, or find acceptance with him. As it respects the worship of God, it is sometimes applied unto the persons that perform it, sometimes unto the worship itself performed. With respect unto both, it signifies that which is well pleasing unto God, that which is accepted with him, Rom. xii. 1, 2; 2 Ĉor. v. 9; Eph. v. 10; Phil. iv. 18; Col. iii. 20; Heb. xi. 5, 6, in all which places, and others, the verb or adjective is used; the adverb only in this place, 'acceptably.'

There is an intimation, that there may be a performance of the duties of divine worship, when yet neither the persons that perform them, nor the duties themselves, are accepted with God. So was it with Cain and his sacrifice, so is it with all hypocrites always. The principal things required unto this acceptance, are, 1. That the persons of the worshippers be accepted in the beloved. God had respect unto Abel, then to his offering. 2. That the worship itself in all the duties of it, and the whole manner of its performance, be of his own appointment and approbation: hereon all Judaical observances are rejected, because now disapproved by him. 3. That the graces of faith and love, fear, reverence, and delight, be in actual exercise; for in and by them alone, in all our duties, we give glory unto God; which the apostle declares in the remaining words of these verses.

Fourthly. In order unto this serving of God, it is required of us in a way of duty, exwμev Xapi, that 'we have grace.' Some copies have EXOUEV, which are followed by the Vulgar, and some other translations, 'We have grace.' But the greatest number of copies, and these the

Lost ancient, have exwuev, 'Let us have,' which suit the other words and design of the place. For it is not a privilege asserted, but a duty prescribed.

1. For the free grace

Grace here may be taken in a double sense. and favour of God in Christ, which we obtain by the gospel. And in this sense it is most frequently used in the Scripture. 2. For internal, sanctifying, aiding, assisting grace, as it is in other places innumerable. And the word exwuev may have a double signification also. For it is not a bare having,' or 'possession' that is intended; for that is not the object of an exhortation in the way of a duty; but it signifies either to retain, and hold fast, as our translators render it in the margin; or to obtain and improve; in which sense the word is often used.

And these double significations of the words are suited unto one another. Take εxwμev, 'Let us have,' in the first sense, to retain and hold fast, and it answers unto xaoiv, or grace,' in the first sense of the word, namely, the grace and favour of God which we obtain by the gospel. This we are exhorted unto, 1 Cor. xv. 1; Gal. v. 1; Phil. i. 27, iv. 1; 1 Thess. iii. 8. See Rom. v. 2. Thus the duty intended should be perseverance in the faith of the gospel, whereby alone we are enabled to serve God acceptably. Take it in the latter sense, and it answers unto grace in the latter sense also, that is, for internal, spiritual aids of grace, enabling us unto this duty of serving God, without which we cannot so do. This is the proper sense of the place. The service of God in such a way and manner as is acceptable unto him, is required of us. It is due upon the account of the unspeakable privileges which we receive by the gospel before declared. But this of ourselves, without special divine aid and assistance, we are no way able to perform; for, without Christ we can do nothing.' We have no sufficiency of ourselves to think or do any thing as we ought: it is God who worketh in us, both to will and to do of his own good pleasure. It is therefore in order to the end of serving acceptably, here required of us, that we have, that is, that we retain and improve this grace of God, or the aids of divine grace. Now, whereas this grace may be considered either as unto its essence, and the first communication of it unto us, or as unto its degrees and measures, with respect unto its continual exercise, it may be here considered both ways. For without it, in the first sense, as it is sanctifying, we cannot serve God acceptably at all; and in the latter, it is required to be exercised. in every particular duty of divine worship. And this is especially intended, the former being supposed. You that have received grace, essentially considered, unto your sanctification, endeavour such an increase of it in its degrees and measures, that it being in continual exercise, you may be enabled by it to serve God acceptably. And two things evince this sense. 1. That this grace is assigned as the instrumental efficient cause of the duty proposed. By which, dnes, by virtue whereof, in whose strength, by which, you are enabled. Now this is no other but internal, aiding, assisting grace in its exercise. 2. The thing prescribed to accompany this service of God on our part, namely, reverence, and godly fear, are such graces themselves, or acts of that grace..

It is most true, that the holding fast the grace of the gospel, the doc

trine of the love and favour of God in Christ Jesus, is an effectual means of enabling us to serve God acceptably. For thereby, or by the exercise of faith therein, we do derive spiritual strength from Christ, as the branches derive juice and nutriment from the vine, to enable us thereunto. And if we decay in the faith thereof, much more if we relinquish it, we can never serve God in a due manner. I would not therefore exclude that sense of the words, though I judge the latter to be more especially intended. And,

Obs. VIII. Without this grace we cannot serve God at all. He accounts not that as his worship or service, which is performed by grace

less persons.

Obs. IX. Without this grace in actual exercise, we cannot serve God acceptably. For it is the exercise of grace alone, that is the life and soul of divine worship.

Obs. X. To have an increase in this grace as unto its degrees and measures, and to keep it in exercise in all duties of the service of God, is a duty required of believers by virtue of all the gospel privileges which they receive from God. For herein consists that revenue of glory which, on their account, he expecteth and requireth.

Obs. XI. This is the great apostolical canon for the due performance of divine worship, namely, 'Let us have grace to do it:' all others are needless and superfluous.

Fifthly. The manner of the performance of the duty exhorted unto, is also prescribed. And this is, that it be done, μɛтa aidový kai evλaβειας, with reverence and good fear.' These words are not anywhere else used together with respect unto the service of God, nor apart. Aidos, which we translate reverence,' is but once more used in the New Testament, where it signifies pudor, or modestia, 'shame-facedness,' or 'modesty,' 1 Tim. ii. 9, but nowhere else. It is applied to denote a grace or virtue in the worship of God. Evλabua is used only here, and ch. v. 7, where see the Exposition. See also ch. xi. 7. We render it, with godly fear;' for the verb is sometimes used for fear, without any respect to religion, Acts xxiii. 10. And the adjective, for religious or devout, without any especial respect to fear, Luke ii. 25; Acts ii. 5, viii. 2, both are included in it.

The sense of the words in this place may be learned best from what they are opposed unto. For they are prescribed as contrary unto some such defects and faults in divine worship, as from which we ought to be deterred, by the consideration of the holiness and severity of God, as is manifest from the addition of it in the next words, for God is a consuming fire.' Now these vices from which we ought to be deterred by this consideration, are, 1. Want of a due sense of the majesty and glory of God, with whom we have to do. For whereas he had provided against this evil under the Old Testament, by the dread and terror which were engenerated in the people by the giving of the law, by many severe interdictions of their approach unto pledges of his presence among them, and by the prescription of outward ceremonies in all their accesses unto him, all these things being now removed, yet a deep spiritual sense of his holiness and greatness ought to be retained in the minds of all that draw nigh unto him in his worship. 2. Want of a due sense of our

own vileness, and our infinite distance from him in nature and condition, which is always required to be in us. 3. Carnal boldness in a customary performance of sacred duties, under a neglect of endeavouring the exercise of all grace in them, which God abhors. To prevent these and the like evils, these graces or duties are prescribed. Wherefore adws, or pudor spiritualis, is a holy abasement of soul in divine worship, in a sense of the majesty of God and our own vileness, with our infinite distance from him. This, on extraordinary instances, is called 'blushing,' 'being ashamed,' and 'confusion of face,' Ezra ix. 6; Dan. ix. 7. So it is in extraordinary cases; but for the essence of it, it ought always to accompany us in the whole worship of God. And evλabela is a religious awe on the soul in holy duties, from a consideration of the great danger there is of sinful miscarriages in the worship of God, of his severity against such sins and offences. Hereby the soul is moved and excited unto spiritual care and diligence, not to provoke so great, so holy, and jealous a God, by a neglect of that exercise of grace which he requires in his service, which is due unto him on the account of his glorious excellencies.

And we may consider of how great importance this exhortation and duty is. For this charge of serving God from a principle of grace in the manner described, is that which is given unto us in the consideration of the kingdom which we have received, and enforced with that of the terror of the Lord, with respect unto all miscarriages therein, which is urged also in the last verse.

VER. 29.-For our God is a consuming fire.

This is the reason making the foregoing duty necessary. Therefore ought we to serve God with reverence and fear, because he is a consuming fire.' The words are taken from Deut. iv. 24, where they are used by Moses to deter the people from idols or graven images in the worship of God; for this is a sin which God will by no means bear. And the same description of God is applied here by the apostle unto the want of grace with reverence and fear, in that worship which he hath appointed. We may not please ourselves, that the worship itself which we attend to, is by divine institution not idolatrous, not superstitious, not of our own invention; for if we are graceless in our persons, devoid of reverence by godly fear in our duties, God will deal with us even as with them who worship him after their own hearts' devisings.

There is a metaphor in the expression. God is compared to, and so called a devouring fire,' because of a likeness in effects as unto the case under consideration. For as a vehement fire will consume and devour whatever combustible matter is cast into it, so will God, with a fiery terror, consume and destroy such sinners as are guilty of the sin here prohibited. And as such, will such sinners, namely, hypocrites and false worshippers, apprehend him to be, when they fall under convictions, Isa. xxxiii. 14.

And he is called herein, ó Otos nuwv, 'our God;' as in Moses to the people, the Lord thy God.' A covenant relation unto him, is in both