Chapter 3
Section 1.
The Lord Jesus here chooses the most pure, precious, resplendent, durable, and valuable thing, in all the treasuries and magazines of nature, to shadow forth saving grace, which is infinitely more excellent: certainly that must be the best thing, which the best things in nature can but imperfectly shadow forth. What was the golden oil emptied through the two golden pipes (Zechariah 4) but the precious graces of God, flowing through Christ, into all his members! Gold is precious, but one drachm of saving grace is more precious than all the gold of Ophir. 'It cannot be gotten for gold, neither shall silver be weighed for the price of it' (Job 28:15). Truly gold and silver, sapphires, diamonds and rubies are not worth the mentioning, when saving grace is once mentioned. For consider it,
First, in its cause, and fountain from where it flows; and you shall find it to be the fruit of the Spirit (Galatians 5:22), who upon that account is called the Spirit of Grace (Hebrews 10:29). It derives its original from the most high; it is spirit born of Spirit (John 3:6). By the rules of morality, all human diligence and industry can never produce one gracious habit or act alone (2 Corinthians 3:5): 'Not that we are sufficient of ourselves,' etc.
Indeed, we do not speak to the incomparable worth of grace, when we say, it is the fruit and birth of the Spirit; for so are common gifts also. There are several emanations from this Sun, diverse streams from this fountain; but of all his operations and productions, this of saving grace is the most noble and excellent. Gifts are from the Spirit as well as grace, but grace is more excellent than the best gifts (1 Corinthians 12:31): 'Covet earnestly the best gifts, and yet I show to you a more excellent way.' Hence you read in Philippians 1:10 of things that are excellent, or as the original might be rendered, things that differ; namely, in respect of excellency; not good and evil, but as less good, and more good, differ. Gifts have their value and preciousness, but the best gifts differ as far from grace, as brass from gold; though both are generated by the influence of the same source. Gifts (as one says) are dead graces, but graces are living gifts: it is the most excellent production of the highest and most excellent cause.
Secondly, consider it in its nature, and you will find it divine (2 Peter 1:4): 'partakers of the divine nature,' namely in our sanctification; not that it gives us the properties of the divine nature, they are incommunicable; but the similitude, and resemblance of it is stamped upon our souls, in the work of grace.
'The new man is renewed in knowledge, after the image of him that created him' (Colossians 3:10). The schoolmen and some of the fathers place this image or resemblance of God, in the natural faculties of the soul, namely the understanding, memory and will; which is a shadow of a Trinity in Unity: but it rather consists in the renovation of the faculties by grace; for in this we bear the divine image upon our souls, and that image or resemblance of God in holiness, is the beauty and honor of our souls.
It is their beauty: 'How fair, and how pleasant are you, O love, for delights!' said Christ of his people (Song of Solomon 7:6). Natural beauty consists in the symmetry, and comely proportion of parts each with other; spiritual beauty is the harmony or agreeableness of our souls to God: and as it is our chiefest beauty, so certainly it is our highest honor; for it gives us access to God, who is the fountain of honor and glory; and this makes the righteous more excellent than his neighbor; let his neighbor be what he will, though the blood of nobles run in his veins, the righteous is more excellent than he; except saving grace also be diffused into his soul.
Thirdly, consider it in its recipient subject, and you will find its value still to increase; for the precious oil of saving grace is never poured into any other than an elect vessel.
Hence faith, one branch of sanctification, is with respect to its subject, styled 'the faith of God's elect' (Titus 1:1). Whoever finds true grace in his soul, may (during the evidence of it) from it strongly conclude his election, looking backward, and his salvation, looking forward (Romans 8:30): it marks and seals the person in whom it is for glory. 'God has set apart him that is godly for himself' (Psalm 4:3).
Fourthly, view the precious worth of grace in its excellent effects and influences upon the soul, in which it resides.
First, it adorns it with incomparable ornaments, which are of great price in the sight of God (1 Peter 3:4); indeed it reflects such beams of glory in the soul where its seat is, that Christ himself the author, is also the admirer of it (Song of Solomon 4:9): 'You have ravished my heart, my sister, my spouse; you have ravished my heart, with one of your eyes, with one chain of your neck.' And as one overcome with its excelling beauty, he says, 'Turn away your eyes from me, for they have overcome me' (Song of Solomon 6:5).
Second, it elevates and ennobles a man's spirit beyond all other principles in man. It sets the heart and affections upon heaven, and fills them up with the glory of the invisible world (Philippians 3:20): 'But our citizenship is in heaven, from where we look for a Savior.' While others are trading for corn, and wine, and sheep and oxen, for feathers and trifles, the gracious soul is trading with God for pardon and peace; for righteousness and life; for glory and immortality. 'Truly our fellowship is with the Father, and with his Son Christ Jesus' (1 John 1:3).
Third, it does not only raise the spirit by conversing with God, and things above; but transforms the soul, by that converse, into the likeness of those heavenly objects it converses with. 'It changes them into the same image' (2 Corinthians 3:18); so that though the sanctified man still remains who he was, he is not what he was before; the very temper of his spirit is altered.
Fourth, it does not only transform the soul in which it is, but preserves the subject in which it dwells: it is a singular preservative from sin; so that though sin is in them still, and works in them still; yet it cannot prevail in them so as to fulfill the lusts of it, as it was wont to (Galatians 5:17). Sin conceives, but cannot bring forth fruit to death; this gives it a miscarrying womb.
Fifth, grace does not only preserve the soul from sin, but establishes the soul in whom it is, far beyond any other arguments without, or any other principles within a man. 'It is a good thing that the heart be established with grace' (Hebrews 13:9). This is what the Apostle calls our own steadfastness; or that ballast we have within ourselves; which keeps us tight and stable. O the excellencies of grace!
Sixth, to conclude, it is the root of all that precious fruit which we bring forth to God in this world. It is the root of every gracious word in our lips, and of every gracious work in our hands: be the matter of our gracious thoughts never so excellent, the matter of our heavenly discourses and prayers never so sweet; still grace is the root of the matter (Job 19:28). O then what a precious thing is grace!
Fifthly, view it in its properties, and you will soon discover its transcendent excellencies: the richest epithets are no hyperboles here; we speak not beyond the value of it, when we call it supernatural grace, for so it is. It comes down from above, from the Father of Lights (James 1:17); nature can never be improved to that height, however much its admirers boast of it. Nor do we strain too high, when we call it immortal grace; for so God has made it: this is that water which springs up in the sanctified soul into eternal life (John 4:14). It will not die when you die, but ascend with the soul from which it is inseparable; and be swallowed up with it into glory (Romans 8:10). You may outlive your friends, you may outlive your estates, you may outlive your gifts; but you cannot outlive your graces.
Shall I say it is the most sweet and comfortable thing that ever the soul was acquainted with in this world, next to Jesus Christ, the author and fountain of it? Surely if I so speak, I have as many witnesses to attest it, as there are gracious souls in the world: nothing is more comfortable than grace, except Christ, and yet without grace no soul can feel the comforts of Christ, in the troubles of life, or in the straits of death: this is a spring of comfort.
Sixthly, consider it in its design and scope; and you will still discern more and more of its precious excellency: for what is the aim and end of God in the infusions and improvements of grace, but to temper and mold our spirits by it, into a readiness and fitness for the enjoyment of himself in the world to come? (Colossians 1:12): 'Giving thanks to the Father, who has made us fit to be partakers of the inheritance of the saints in light' — compare this with 2 Corinthians 5:5: 'Now he that has worked us for this very thing is God.'
O blessed design! How precious must that work be, which is wrought for so high and glorious a purpose as this is! No work more excellent, no end more noble.
Seventhly, consider the means and instruments both principal, and subordinate, employed in this work: many blessed instruments are set to work to beget, conserve, and improve it in our souls: and these speak the precious worth of it: no wise man will dig for a base and worthless metal, with golden pickaxes. The blood of Christ was shed to procure it (Hebrews 13:12).
The Spirit of God is sent forth to form and create it; for it is his own workmanship (Ephesians 2:10); his fruit (Galatians 5:22).
The ordinances and officers of the gospel were at first instituted, and ever since continued in the church, for this work's sake (John 17:17; Ephesians 4:12); it is the fruit of Christ's blood; indeed, it has cost the sweat and blood of the dispensers of the gospel too.
Indeed, all the works of providence look this way; and aim at this thing (Romans 8:28). What is the errand of all God's rods, but to make us partakers of his holiness? (Hebrews 12:10).
Eighthly, the high value that the most high God sets upon grace, shows it to be an excellent thing indeed: it is of great price in his sight (1 Peter 3:4); no service finds acceptance with God, but what is performed by grace: none but sanctified vessels, are fit for the Master's use. 'The end of the commandment is love, out of a pure heart' (1 Timothy 1:5).
The weakest performances of grace find acceptance with him, though burdened with many sinful weaknesses and infirmities (Hebrews 11:31-32). If God so prizes it, well may we: he that made the jewel, best understands the value of it.
Ninthly, the hypocritical pretenses made to it all over the professing world, show what a most precious and desirable thing it is: if there were not some singular glory in it, why does everyone covet to be reputed gracious? Indeed, the devil himself baits many of his hooks of temptation with a show of grace: for he knows sin has no native beauty of its own to entice; and therefore he borrows the paint and pretense of holiness, to cover it. But O what a dilemma will the hypocrite be posed with at last? And how can he answer it when God shall demand:
'If grace were evil, why did you so seek the name and reputation of it? And if it were good, why did you satisfy yourself with the empty name and shadow of it only?'
Tenthly, to conclude; the incomparable esteem that all good men have for it, shows it to be a thing of inestimable price.
Grace is the sum of all their prayers, the scope of all their endeavors, the matter of their chief joy, the reward of their afflictions and sufferings. Their chief joys and sorrows, hopes and fears in this world, are taken up about it: by all which it appears that its price is above rubies; and all the gold and silver in the world are but dung and dross in comparison with it.
Section 2.
Containing six practical inferences from this precious truth.
Inference 1: Is saving grace more precious than gold? Let them that have it bless God for it, and not boast: men's hearts are as apt to puff up and swell with spiritual, as with material gold: it is hard to be an owner of much of this gold, and not be lifted up with it. To keep down your heart, and preserve your eyes from being dazzled with these gracious excellencies; it will be needful for you, Christian, sometimes to consider,
That although grace is one of the most excellent things that ever God created, yet it is but a creature, a dependent thing (2 Corinthians 5:17).
Indeed, it is not only a creature, but a very imperfect creature yet in your soul; laboring under many weaknesses (Philippians 3:12), and sometimes ready to die (Revelation 3:2).
Though it can do many things for you, yet it cannot justify you before God: you cannot make a garment of it to cover your guilt, nor plead the dignity of it at God's bar for your discharge; it is not your inherent, but Christ's imputed righteousness that must do that for you; though in other respects it is very necessary.
Indeed, remember: however excellent it may be, it is not the native growth and product of your hearts; all the grace you have is foreign to your nature; and what you have, is received (1 Corinthians 4:7).
And lastly, remember: he that is most proud and conceited of his own graces, will be found to be the owner of least grace, and has most cause to question whether he has any or not. It is the nature of grace to humble, abase and empty the soul; and it is the strength of our corruptions which thus puffs us up with vain conceits.
Inference 2: Is saving grace more excellent than gold? What cause then have the poorest Christians to be well satisfied with their lot? To others God has given Ishmael's portion, the fatness of the earth; to you Isaac's, the graces of their covenant: the portion is paid in brass, yours in gold. Many of you are poor in the world, but rich in faith; and heirs of the kingdom which God has promised (James 2:5). What is the dust of the earth, to the fruits of the Spirit? You are troubled that you have no more of the world; it may be if you had more gold, you would have less grace: you do not consider how many are poor and wretched in both worlds; moneyless, and Christless too. You do not consider that you are near come to that state, in which all your wants will be fully supplied; where you shall not need the treasures of the earth, and have your desires satisfied out of the treasures of grace and glory.
Inference 3: Is saving grace gold, indeed infinitely more precious than gold? Then surely declining Christians are great losers, and have cause to be great mourners. The diminishment of the least degree of grace, is more to be lamented than the loss of the greatest sum of gold.
Though the habits of grace are not lost; yet the acts of grace may be suspended (2 Samuel 12:31). The degrees of grace may be diminished (Revelation 3:3). The evidences of grace may be clouded, and consequently the comforts of grace may be suspended (Isaiah 50:10); and the least of these is such a loss, as all the treasures of the earth cannot repair: well therefore may declined Christians challenge the first place among all the mourners in the world.
Inference 4: Is grace so invaluably precious? How precious then ought the ordinances of God to be to our souls, by which grace is first communicated, and afterwards improved in our souls! 'The law of your mouth is better to me than thousands of gold and silver' (Psalm 119:72); and good reason, while it imparts and improves that to which gold and silver are but dross and dung.
None but those that value not grace, will ever slight the means, or despise and injure the instruments of it. It is a sad sign of a graceless world, when these precious things fall under contempts and slights.
Inference 5: If grace is so precious, how watchful should all gracious persons be in times of temptation! The design of temptation is to rob you of your treasure: when cutpurses get into the crowd, we are wont to say, 'Friends, look to your purses.' How many brave Christians have we read and heard of, that have rather chosen to part with their lives, than with their graces, who have 'resisted to blood, striving against sin' (Hebrews 12:4).
O Christians, you live in a cheating age; many seeming Christians have lost all, and many real Christians have lost much; so much, that they are likely to see but little comfort in this world: who are likely to go mourning to the grave with that lamentation (Job 29:2-3): 'O that it were with me as in times past!'
Inference 6, to conclude: Is there such precious worth in saving grace? Then bless God for it, and diligently use all means to increase and improve it in your souls. It is gold for preciousness, and for usefulness; and must not be laid up in a napkin: that is a sin condemned by the very scope of that parable (Matthew 25:14-15, etc.).
All Christians indeed have not the same advantages of improvement, but all must improve it according to the advantages they have, in order to give an account. Reserved Christians who live too abstracted from the society and communion of others, and do not disperse their streams abroad to the benefit of others; nor improve the graces of others for their own benefit, are wanting both in their own duty and comfort. See you a man rich in grace; O trade with him if you can, to improve yourselves by him; and the rather, because you know not how soon death may snatch him from you, and with him all his stock of grace is gone from you too, except what you made your own while you conversed with him. But alas, alas! Instead of holy profitable soul-improving communion, some are sullenly reserved; some are negligent and lazy; some are litigious and wrangling; more apt to draw forth the dross, than the gold; that is, the corruptions, than graces, of others. And how few there are that drive a profitable trade for increase of grace, is sad to consider.
And as grace is not improved by communion with men, so I doubt most Christians thrive but little in their communion with God: we are too seldom in our closets, too little upon our knees, and when we are there, we gain but little; we come not off such gainers by duty as we might. O Christians, think when you are hearing, and praying, 'I am now trading with heaven for that which is infinitely better than gold; God is rich to all that call upon him, what a treasure may I get this hour, if the fault be not in my own heart?' And thus of the second observation.
