dissolved with
fervent heat, and the earth and the works that are therein shall be
burned up."[381]

We connect the words "as things that have been made" with the next
clause: "that those things which are not shaken may remain." It is not
because they have been made that the earth and the heaven are removed;
and their place will not be occupied by uncreated things only, but also
by things made. The meaning is that nature will be dissolved when it has
answered its purpose, and not till then. Earth and heaven have been
made, not for their own sakes, but in order that out of them a new world
may be created, which will never be removed or shaken. This new world is
the kingdom of which the King-Priest is eternal Monarch.[382] As we
partake in His priesthood, we share also in His kingship. We enter into
the holiest place and stand before the mercy-seat, but our absolution
is announced and confirmed to us by the Divine summons to sit down with
Christ in His throne, as He has sat down with His Father in His
throne.[383]

Let us therefore accept the kingdom. But beware of your peculiar danger,
which is self-righteous pride, worldliness, and the evil heart of
unbelief. Rather let us seek and get that grace from God which will make
our royal state a humble service of worshipping priests.[384] The grace
which the Apostle exhorts his reader to possess is much more than
thankfulness. It includes all that Christianity bestows to counteract
and vanquish the special dangers of self-righteousness. Such priestly
service will be well-pleasing to God. Offer it with pious resignation to
His sovereign will, with awe in the presence of His holiness. For,
whilst our God proclaims forgiveness from the mercy-seat as the
worshippers stand before it, He is _also_ a consuming fire. Upon the
mercy-seat itself rests the Shechinah.

FOOTNOTES:

[361] Chap. iv. 16.

[362] Chap. vi. 20.

[363] Chap. x. 19.

[364] Phil. i. 23.

[365] Rev. xxi. 10.

[366] John xiv. 3.

[367] Gen. vi. 7.

[368] Gen. ix. 9, 10.

[369] Deut. ix. 16, 19.

[370] Reading =kai myriasin, angelon panegyrei, kai ekklesia prototokon=
(xii. 22, 23). This disconnected use of =myrias= is amply justified by
Deut. xxxiii. 2, Dan. vii. 10, and Jude 14. Besides, =panegyris= is
precisely the word to describe the assemblage of angels and distinguish
them from the Church.

[371] =krite theo panton=.

[372] Chap. viii. 10.

[373] =teteleiomenon=.

[374] Chap. xi. 4