§1. THESE verses contain an illustration of the exhortation in the foregoing verse.

(Our Own) whose voice; that is, the voice of him who is from heaven; Jesus Christ the Son of God, the author of the gospel, who is last spoken of; nor is there any other in the context to whom the relative (8) whose should refer. The voice of Christ absolutely is his great power in exercise; so all the mighty effects of Providence are ascribed to the "voice" of God, Psal. xxix, 3-9. In particular, the declaration and exerting of his power in the giving of the law is here intended; (TOTE) then; at the time when the law was given, as opposed to what he would do now. (Εσάλευσε την y) shook the earth; referring to the great commotion that was at mount Sinai before described, ver. 18-21; and the shaking is said to be of the earth, because it was all on the earth, and this is put for a part of the earth by a synecdoche; and we have here an illustrious evidence given to the divine nature of Christ; for it is unavoidable, that he whose voice this was, is no other but he that spake from heaven in the promulgation of the gospel; which to deny, is not only far from truth, but all pretence of modesty. It is evidently one and the same person, who both spake from heaven in the promulgation of the gospel, and whose voice shook the earth in the giving of the law, and who promised in the prophet to shake heaven also; unless this be granted there is no sense, no co-herence in the apostle's discourse.

§2. The apostle adds another demonstration of the great power of Christ in what he hath promised to do; "But now he hath promised, saying, yet once more I shake not the earth only, but also heaven." The words are taken from Hag. ii, 6, 7; a part only of which text

is quoted; the prophet affirming that he would shake "the heaven and the earth;" the apostle in an accommodation to his present purpose expresseth it, "not only the earth," as of old, "but the heaven also;" wherefore in this new speaking, a shaking of the earth also is comprised.

The principal inquiry is, what is the shaking of the heavens and earth intended, and at what season it was to be done? and for the clearing hereof we must ob-· serve, that the same thing and time is intended by the prophet and the apostle; for unless this be granted, there can be no force in this testimony to his purpose; and indeed these things are spoken by the prophet evidently and expressly with respect to the first coming of Christ, and the promulgation of the gospel thereupon. Again, there is no reason why we should take this shaking "not only of the earth, but of heaven," or as the prophet expresses it, of "the heavens, and the earth, and the sea, and the dry land," in a literal or natural sense; the prophet expounds it all in the next words, "And I will shake all nations;" and moreover they are spiritual things whereof the apostle discourseth, such as end in that unshakened kingdom which believers receive in this world; whereas therefore it is evident, that the apostle treats about the dealing of Christ with his church, both in the giving of the law, and the promulgation of the gospel; the signification of these expressions must be the great alteration he would make in the church state, with the mighty works and commotions with which it was to be accompanied; besides, it is self-evident that the dealing of God with the church, and the alterations which he would make in the state thereof, is that concerning which the apostle treats; therefore it is the "heavens" of Mosaical worship, and the Judaical church state; with the

"earth" of their political state belonging thereunto, that a re intended; this was far more great and glorious than the shaking of the earth at the giving of the law.

§3. "And this word yet once more, signifieth the removing of those things which are shaken, as of things which are made." This is the conclusion of the whole argumentative part of this epistle, that which was aimed at from the beginning; for, having fully proved the excellency of the gospel state above that under the law, and confirmed it by an examination of all the concernments of the one and the other, as we have seen; he now declares from the scripture, according to his usual mode 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, to make way for that better state, a state more glorious, that should never be obnoxious to change or alteration.

This expression, "yet once more," plainly intimates that there had been a similar work wrought before; which, as to the general nature of it, was the erection of a new ecclesiastical state, which God then wrought, and the like he would now do again; and thereforeit signifies the removal of that which was before; the things intended were shaken, even by God himself; and the things that were to be effected by this new work were to be introduced into their place; and therefore of necessity they were to be removed; so the apostle deduces the sole necessity of their removal from the establishment of "the things that cannot be shaken;" which therefore must be of the same general nature and use with them; namely, a new church state, and new divine worship; in short, THE GOSPEL, WITH ITS

PRIVILEGES.

The apostle also intimates the original ground and equity of the removal of the one, and the introduction of the other; (ws TeToMμevwY) as of things that were made; so made, as that they were made only for a season, until a time of reformation, chap. ix, 10.

§4. In the room of these things removed, things that cannot be shaken are to be established; these things in the next verse he calls a kingdom that cannot be moved, which believers 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 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; for if God made way for his glory, by the removal of his own institutions, appointed for a season, what else shall hinder its establishment and progress to the end?

§5. And we may hence observe;

1. The sovereign authority and mighty power of Christ are gloriously manifested in that signal change and alteration which he made in the state and worship of the church by the promulgation of the gospel.

2. God was pleased to give testimony to the greatness and glory of this work, by the greatest commotions in heaven and earth wherewith it was accompa nied.

3. 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.

VERSES 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.

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$1. The doctrinal and hortatory parts of the epistle here concluded. §2. The state of a gospel is a kingdom that cannot be moved. $3 Which believers receive. $4. The duty exhorted to, the serving of God acceptably. 5. And to have grace. 6. The manner of performing the duty with reverence and godly fear. $7. The reason enforcing the duty. 8, 9. Observations.

§1. THE apostle in these verses sums up both the doctrinal and hortatory parts of the epistle; and from hence to the close of it brancheth his general exhortation into a prescription of particular duties of the most importance to his general end; the note of inference (810) 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. Note, Such is the nature and the use of all divine 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:

§2. (Barikeias) a kingdom; an heavenly spiritual state under the rule of Jesus Christ, whom God hath anointed and set upon his holy hill of Sion, Psal. 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. And it is usually, but improperly, distributed into the kingdom of grace, and the kingdom of glory; for, according to that distribution, the former part of it would be removed. Wherefore, "the kingdom of heaven," so