A Catechism for the Proud

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1 Corinthians 4:7

For who makes you to differ from another? and what have you that you did not receive? now if you did receive it, why do you glory…

1. The Corinthian Church was exceedingly gifted: Alas! its grace was not in proportion to its gifts, and consequently a proud spirit was developed. Parties were formed who gloried in men that other men might glory in them.

2. There is great wisdom in Paul's rebuke. He did not cry down their talents. You very seldom lower a man's opinion of himself by undervaluing his gifts. He remembers the fable of the fox and the sour grapes. Pride is not to be cured by injustice: one devil will not drive out another. Pride often finds fuel for itself in that which was intended to damp its flame. The apostle follows a far more sensible course; he asks where the talent comes from.

3. The questions of the text may well humble us; but to this end we need the assistance of the Holy Ghost, for nothing is more difficult than to overcome our self-conceit. Pride hides itself under numberless disguises. Many take a pride in what they call having no pride about them. When Diogenes trampled on his valuable carpets and said, "I trample upon the pride of Plato!" "Yes," said Plato, "and with greater pride." Note —

I. A GREAT AND COMPREHENSIVE TRUTH. "Every good gift," &c.

1. Temporal advantages. Men boast of —

(1) Strength and beauty; but these are gifts, not virtues. Some consider the strongest man to be the best, forgetting that horses and elephants can bear greater loads, and lions and tigers can be fiercer in fight. As for beauty, one of its most potent charms lies in its modest unconsciousness. These personal advantages are distributed at the Divine pleasure. The Lord has made one athletic while another is born a cripple, &c.

(2) Position. But what determined the circumstances of our birth? and after all we are all on a level if we trace our pedigrees to their common meeting-place. Some claim to have made their own position; nay, to have made themselves. Yes, and worship their supposed maker. But "who gave you your opportunity and the force of character which have brought you to the front?"(3) Talent and knowledge; but to whom do they owe those natural predilections and talents which have been denied to others who have been equally industrious? Whence also has come the health which has enabled the student to persevere in laborious research?

(4) Wealth. Certainly it is to a man's credit that he has not squandered his money in waste and self-indulgence; but still, what has he that he did not receive? His habits and discretions may be traced to training, or to force of mind, or to happy example, and they are, therefore, things received. And then his success, it is not alone due to industry, for sickness or accident might have made him unable to earn his bread. "Thou shalt remember the Lord thy God; for it is He that giveth thee power to get wealth."

2. Gracious privileges. Those who have been saved by Divine grace differ greatly from what they used to be, and from others still unregenerate. How comes this? It has been by the hearing of the gospel as the means, but we must ascribe it to Divine grace, and not to chance, that we were born where the gospel was preached, and not left under the influence of heathenism. The sovereignty of God is to be seen, again, in the fact that one should be found under a cold, dead ministry, and another should hear a soul-saving preacher. Yet further, there were some who heard the same sermons as you did and were not converted, and you were. How came that about? It is true you did pay more earnest attention, but what led you to do so?

3. Spiritual blessings. Conviction of sin; did that arise spontaneously, or did the Spirit convince you of sin? Repentance towards God — was that wrought in you by the Holy Spirit, or was it the outgrowth of your own free will? You have faith, but faith is the gift of God. Since your conversion you have exhibited some measure of holiness, but was that wrought in you by the Spirit, or is it the fruit of your natural excellence? Who distinguishes thee now? Suppose thou wert left to thyself, couldst thou continue in thy state of grace? And who shall make us to differ in days to come? Are we our own keepers?

II. ITS TEACHINGS.

1. It is a rebuke to pride. Let any one of us look back to our first estate, and we shall surely be compelled to silence every boast for ever. Think of what we should be if grace left us!

2. An excitement to gratitude. If all I have and am is due to the distinguishing grace of God, then let me bless the Lord in the depths of my soul. This gratitude should take the shape of continual obedience.

3. A reminder of responsibilities. Where much is given much will be required. It is to be deeply regretted that some of those who have the most ability to do good are doing the least.

4. A suggestion of great tenderness in dealing with others. "Who maketh thee to differ?" You met the other day with a man fast bound with bad habits, and you said, "Nothing can be done with such a wreck. I will not waste words upon him." It would be better to drink into the spirit of John Bradford, who, when he saw a condemned malefactor, was wont to say, "There goes John Bradford but for the grace of God." I have never despaired of the salvation of any man since the Lord saved me.

5. An encouragement for seekers. Now, you know some eminent Christians; remember that there is nothing good in them but what they have received from God. The Lord can give the like grace to you. "Then what have I to do?" Simply, according to the text, to be a receiver; and that is the easiest thing in the world.

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