The

CAUSE OF GOD AND TRUTH.

Part 2
Chapter 4—Of Efficacious Grace

Section 15—1 Corinthians 4:7.

For who maketh thee to differ from another? And what hast thou, that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received it?


Nor man's free will, care, industry, and diligence, but efficacious grace makes the difference in conversion; as abundantly appears, when two men, equally enjoying the same means, and are equally called in an external way, and the one is converted, and the other not: for who is it, then, that puts the difference? Not man, but God. Now,

1. It is excepted,[1] "that the apostle manifestly speaks here of those extraordinary gifts of the Spirit, the gifts of tongues and prophecy, etc., which being infused without human industry, and conferred on Christians without any such cooperation of their faculties as is required to the exercise of any Christian duty or moral virtue, it cannot with like reason be inquired of these duties, as it may be of those gifts, Who made thee to differ from another in them? Nor can it from them be duly inferred, that no man doth any thing to make himself differ from another in any virtue or pious disposition, to which men are stirred up by powerful motives, and praised by God for doing what others neglected to do; as in the case of the Bereans,the elder and the younger son, the publicans and harlots, compared with the scribes and Pharisees,the penitent publican and the proud Pharisee."To which may be replied, that there is not the least syllable said by the apostle, either in the text or context, of the gift of tongues, or of any other extraordinary gift of the Spirit; nor is he speaking to ministers, or of any gift of theirs, by which they were distinguished from other men, or from one another; but to private Christians, the members of the church at Corinth, who were striving about and boasting of their ministers, and crying up one to a neglect and contempt of another: one valued himself upon his being converted under such a man's ministry, and being baptized by him; another under another man's ministry, and being baptized by him, and of the good judgment each of them had formed, and the choice they had made of their respective ministers; wherefore, the apostle (1 Cor. 4:6) exhorts them not to think of men above that which is written, that no one of them be puffed up for one against another,that is, for one minister against another; for,adds he, who maketh thee to differ?Some of you have been converted raider this, and some under that man's ministry; but these men have been only instruments in your conversion; it is God, who, by his grace, has made the difference between you and others; and if you have enjoyed any blessing under their respective ministrations, you have received it from God; and, therefore, should not glory either in yourselves or in them, but in God, who has distinguished you by his favors. Now, since the apostle speaks not to ministers, but to the body of the people, it does not appear that he manifestly speaks of the extraordinary gifts of the Spirit: for were they all workers of miracles?(1 Cor. 12:29,30). Had they all the gifts of healing?Or could they all speak with tongues,or all interpret?Besides, suppose the apostle does here speak of extraordinary gifts; since true saving grace in conversion is preferable in its nature and use to them all, and God is allowed to make a difference by the one, why not by the other? Shall we allow him to make a difference in and by the lesser instance of his favors, and not in the greater? Moreover, the apostle does not expressly instance in any one particular thing, but in general inquires, Who maketh thee to differ?in any thing, in any one instance whatever: What hast thou that thou didst not receive?nothing at all; and therefore holds good, and is equally true of the difference made in conversion, and of the blessings then bestowed, as of any thing else. As to Christian duties, or moral virtues, in the exercise of which men distinguish themselves from one another, that is not the point in question. The question is not, whether men may make themselves to differ from others in the performance of these things, but, whether one man, by the power of his free will, can make himself to differ from another in conversion; this difference, we affirm, is owing to the efficacious grace of God. Besides, the performance even of these things, in a spiritual manner, is not owing to the power of men's free will, or barely to the exciting grace of God, or to men's being stirred up to them by motives, but to the powerful grace of God enabling them so to act. What was it else but this grace, which so powerfully operated in the Bereans, as that they received the word readily, and searched the Scriptures with so much diligence, which remarkably distinguished them from the Thessalonians? Was it not the grace of God which enabled the elder son to repent and go and work in his father's vineyard, when the second or younger son was left to his own free will, and the bare resolutions of nature? To whom can it be ascribed, but to him who has the key of David, who opens and no man shuts, and shuts and no man opens,that publicans and harlots should go into the kingdom of God before the self-willed scribes and Pharisees? And it was nothing less than the powerful grace of God which wrought in the heart of the penitent publican,and made him so; which gave him the sense he had of himself, and of his need of mercy through a mediator, which rendered him more acceptable to God than the proud Pharisee.

2. "To the question, when two are equally called and one converted, Who is it that puts the difference?it is said,[2] the answer, grounded on God's own righteous judgment, will be this: that man puts the difference, and not God only, because God judges not his own acts, but the acts of men." I reply, that this is a very improper answer to the question; which is not when two men are before the judge, the one is condemned and the other acquitted, who puts the difference?But when two men are equally called by the external ministry of the word, the one is converted and the other not, who makes the difference?The methods God takes in conversion, and which he will take in the last judgment, are very different, as the things themselves are; in the former, he proceeds according to his justice. Men will be judged according to their works, but none are saved, or called, or converted by them, or according to them; in conversion he makes a difference, in the future judgment he will find one, and act according to it. Men will be considered, in that awful day, not barely as converted or unconverted persons, but as righteous or stoners; none will be condemned because God did not convert them or call them by his grace, but because they sinned against his law. On the other hand, the saints will be acquitted as righteous persons, through the righteousness of Christ, which gives them a title to heaven, and for which regenerating and converting grace makes them meet.


ENDNOTES:

[1] Whitby, p. 296; ed. 2.288; Remonstr. in Coll. ling. art. 2,4. p. 316; Limborch, p. 389.

[2] Whitby, p. 297; ed. 2.289.


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