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constitute a part of the grace of God that necessarily leads to salvation, are nevertheless
related to the soteriological process. They are sometimes called “special” grace, but then
“special” is not equivalent to “saving.” In general it may be said that, when we speak of
“common grace,” we have in mind, either (a) those general operations of the Holy Spirit
whereby He, without renewing the heart, exercises such a moral influence on man through His
general or special revelation, that sin is restrained, order is maintained in social life, and civil
righteousness is promoted; or, (b) those general blessings, such as rain and sunshine, food and
drink, clothing and shelter, which God imparts to all men indiscriminately where and in what
measure it seems good to Him.
The following points of distinction between special (in the sense of saving) and common grace
should be noted:
a. The extent of special grace is determined by the decree of election. This grace is limited to
the elect, while common grace is not so limited, but is granted to all men indiscriminately. The
decree of election and reprobation has no determining influence on it. It cannot even be said
that the elect receive a greater measure of common grace than the non-elect. It is a matter of
common knowledge, and has frequently been observed, that the wicked often possess a
greater measure of common grace and have a greater share in the natural blessings of life than
the pious.
b. Special grace removes the guilt and penalty of sin, changes the inner life of man, and
gradually cleanses him from the pollution of sin by the supernatural operation of the Holy
Spirit. Its work invariably issues in the salvation of the sinner. Common grace, on the other
hand, never removes the guilt of sin, does not renew human nature, but only has a restraining
effect on the corrupting influence of sin and in a measure mitigates its results. It does not effect
the salvation of the sinner, though in some of its forms (external calling and moral illumination)
it may be closely connected with the economy of redemption and have a soteriological aspect.
c. Special grace is irresistible. This does not mean that it is a deterministic force which compels
man to believe against his will, but that by changing the heart it makes man perfectly willing to
accept Jesus Christ unto salvation and to yield obedience to the will of God. Common grace is
resistible, and as a matter of fact is always more or less resisted. Paul shows in Rom. 1 and 2
that neither the Gentiles nor the Jews were living up to the light which they had. Says Shedd:
“In common grace the call to believe and repent is invariably ineffectual, because man is averse
to faith and repentance and in bondage to sin.”[Calvinism Pure and Mixed, p. 99.] It is
ineffectual unto salvation because it leaves the heart unchanged.