1 God designed unto some an “eternal inheritance.” ae ae And both the reason of this grant with the nature of it must be inquired into:—
(1.) As unto the reason of it: God in our first creation gave unto man, whom he made his son and heir, as unto things here below, a great inheritance, of mere grace and bounty. This inheritance con-
VER. 15.] EPISTLE TO THE HEBREWS. 323
sisted in the use of all the creatures here below, in a just title unto them and dominion over them. Neither did it consist absolutely in these things, but as they were a pledge of the present favour of God, and of man’s future blessedness upon his obedience. This whole inheritance man forfeited by sin. God also took the forfeiture, and ejected him out of the possession of it, and utterly despoiled him of his title unto it. Nevertheless he designed unto some another inheritance, even one that should not be lost, that should be eternal. It is altogether vain and foolish to seek for any other cause or reason of the preparation of this inheritance, and the designation of it unto any person, but only his own grace and bounty, his sovereign will and pleasure. What merit of it, what means of attaining it, could be found in them who were considered under no other quali-
fication but such as had wofully rejected that inheritance ery
before they were instated in? And therefore is it called an “i heritance,” to mind us that the way whereby we come unto é is gratuitous adoption, and not purchase or merit.
(2.) As unto the ature of it, it is declared in the adjunct men- tioned; it is “eternal.” And it is so called in opposition unto the inheritance which by virtue of the first testament God granted unto the Israelites in the land of Canaan. That was an inheritance, and
_ was conveyed by a promise. And when God threatened to deprive
them of that land, he said he would “ disinherit them,” Num, xiv, 12. And this inheritance consisted not only in the land itself, but principally in the privileges of holy worship and relation unto God which they enjoyed therein, Rom. ix. 4,5. But yet all things that belonged unto it were in themselves carnal and temporary, and only types of good things to come. In opposition hereunto God pro- vided an “ eternal inheritance.” And as the state of those who are to receive it is twofold, namely, that in this life, and that in the life to come, so there are two parts of their inheritance, namely, grace and glory; for although grace be bestowed and continued only
‘in this life, yet the things we enjoy by virtue of it are eternal. The
other part of their inheritance is glory; which is the way of the full,
_ unchangeable possession and enjoyment of it. This, therefore, is not
to be excluded from this inheritance, at least as the end and neces- sary consequent of it. But that which is principally and in the first place intended by it, is that state of things whereinto believers are admitted in this life. The whole inheritance of grace and glory was
— in the first place given and committed unto Jesus Christ. He was
“ appointed heir of all things,” Heb. i. 2. By him is it communi- eated unto all believers; who thereby become “ heirs of God, and joint heirs with Christ,” Rom. vii 15-17. For the Lord Christ, as
_ the great testator, did in and by his death bequeath unto them all
his goods, as an eternal legacy. All that grace, mercy, and glory, all
324 AN EXPOSITION OF THE [CHAP. IX.
the riches of them whigh are prepared in the covenant, are comprised herein. And agoodly inheritance it is; the lines are fallen unto be- lievers in pleasant places. And the way whereby we become interested in this inheritance is by gratuitous adoption. “ Ifsons, then heirs.”
This is that which is the end of all, and regulates all that pre- cedes in this verse. It declares the way whereby God would com- municate unto some persons the inheritance which in free grace and bounty he had provided. And,—
Obs. I. It isan act of mere sovereign grace in God to provide such a blessed inheritance for any of them who had sinfully cast away what they were before intrusted withal.—And into this are all God’s following dealings with the church to be resolved. If there was nothing in us to move God to provide this inheritance for us, no more is there of the communication of any part of it unto us; as we shall see further on the next words.
2. The way whereby God did convey or would communicate this inheritance unto any, was by promise: “ Might receive the promise of an eternal inheritance.” The Syriac translation refers the inheritance unto the “called:” “Those that are called to an eternal inheritance.” But in the ori- ginal it respects the “ promise:” “The promise of an eternal inherit- ance; for by the promise is assurance given of it, and it is the means of the actual conveyance of it unto us. And the apostle hath respect unto what he had discoursed about the promise of God, and the confirmation of it by his oath, chap. vi. 15-18. So he declares it also, Gal. 11.18. The promise made unto Abraham, and con- firmed by the oath of God, was concerning the eternal imheritance by Christ. The inheritance of Canaan was by the law, or the first covenant; but this was by promise. And we may consider three things: (1.) What is the promise intended. (2.) How and why tt was by promise. (3.) How we do receive the promise of tt.