Durham:

1) Doctrine Two. We may consider Christ’s sufferings and death in the fruits of it, either as they respect common favors, and mercies, common gifts, and means of grace, which are not peculiar and saving, but common to believers with others, being bestowed upon professors in the visible Church; or as they are peculiar and saving, such as faith, justification, adoption, etc. Now when we say that Christ’s sufferings and death are a price for the sins of his people, we exclude not the reprobate simply from temporal and common favors and mercies that come by his death; they may have, and actually have, common gifts and works of the Spirit, the means of grace, which are some way effects and fruits of the same covenant. But we say, that the reprobate partake not of saving mercy and that Christ’s death is a satisfaction only for the elect, and that none others get pardon of sin, faith, repentance, etc. by it, but they only; it was intended for none others. And this we clear and confirm from, and by, these following grounds and arguments, which we will shortly hint at. James Durham, Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53 (Dallas, TX: Naphtali Press, 2001), 343-344. [Underlining mine.]

2)

Concerning the nature and difference of saving and common Grace

In this Epistle, there is a large commendation of this Angel’s practice: which is not only given to him in respect of the matter of his actions; but in respect of the qualifications of them: as, first, that he did not only suffer for, and have patience in, that which was materially right; but that he suffered for Christ’s Name sake: and that he did not

only hate the deeds of the Nicolaitans; but did it with a respect to Christ: which is here added, to difference the sincerity of these actions from others that are materially good also: for, no question, there may be much suffering, which is not commendable before Christ. And certainly many others, even among heathens, did hate these Nicolaitans, who yet cannot be thought to be alike comprehended under this commendation. This therefore that is added, for my Name’s sake, must be to show the sincerity and graciousness thereof, as that which did put a difference between their sufferings and patience, and the sufferings of others. And it doth imply, that this qualification, was that mainly, which made the Lord take notice thereof. It is therefore, the same on the matter with that, Matth. 5.11, of being persecuted for Christ’s sake, to which the promise is made, vers. 12. and the same, with that 1 Pet. 4.13. of being made partakers of Christ’s sufferings, and of being reproached for his Name: which being an evidence, and part of blessedness in these places, cannot be conceived but to imply sincerity; without which, suffering itself, even where the cause is good, would be of no weight as to that end. We do therefore conceive these words undoubtedly to be added, to point out that wherein their sincerity consisted, and wherewith the Lord was especially well pleased: from which we may gather these Doctrines.

First, That there is a great difference between an action morally or materially good, and that which is gracious, and as such acceptable to God. I t is not simply suffering and hatred, which the Lord commends here; but suffering and hatred so and so qualified. Hence we will find frequently in the Scripture, difference made between these, to do that which is good upon the matter, and to do it with a perfect heart. In actions therefore, there are these three to be distinctly considered, 1. The act itself, as it is natural, suppose an act of hatred, love, grief, etc. 2. As the act is moral, and is directed toward an object that is agreeable to the Law, that is, to love that which is good, and to hate that which is evil, and so forth: both which, in many respects, may be in hypocrites, who may do that which is materially good. 3. We are to consider an act as gracious, that is, when not only the thing for the matter is agreeable to the will of God, as suppose, one were acting, or suffering for a truth; but also when that is done in the manner that the Law requires, and with a suitableness thereunto: and so one suffers not only for a truth; but as a Christian he carries himself in his suffering for the same: it is this last which makes the difference, and which the Lord doth especially take notice of, and commend by this qualification, that it is done for his Name’s sake.

Secondly, We gather, that this difference, wherein the graciousness of the act doth consist, is not to be inquired for in any intense degree of the act itself, whether positive or comparative (at least only) but it is to be inquired for in the nature and kind thereof, to wit, in respect of positive qualifications concurring therewith, and having influence thereon: For, this commendation, is not given upon the degree; but from the nature of these acts: it is not commendable hatred, because it is in such an intense degree positively: nor comparatively, because it hates these errors more than it doth hate truth; but because in their hatred of these errors, they conform themselves to Christ’s hatred of them. And likewise by that commendation for Christ’s Name sake, is not holden forth any degree either of their labor, or patience simply, nor yet comparatively, that they labored more, or did suffer more for that which is materially good, than they did for any other thing; or, because their patience was for degree more than their impatience; but, that there was a peculiar respect to the Lord’s Name both in their labor and patience.

If it be asked, What this is, which beside the moral rectitude of the act, must concur for the making of it to be accounted gracious?

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Burkitt:

1) 6 If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned.

Here our holy Lord discovers the sad and deplorable condition of such professors, who, pretending relation to Christ, do yet bring forth no fruit unto him; he calls there withered branches, fit only for the fire. Learn hence, That such as have had a long standing in God’s vineyard, and contented themselves with a withered profession, are in great danger of having God’s blasting added to their barrenness. All their parts, and gifts, and common graces, will wither, and their fair blossoms of profession will drop off, and at the great day the angels will gather these fruitless branches together, and cast them into hell fire. William Burkitt, Expository Notes With Practical Observations on the New Testament (Philadelphia: Published by Thomas Wardle, 1835), 1:539-540; John 15:6. [Some spelling modernized, italics original, and underlining mine.]

2) Here the apostle advises the Corinthians, instead of inquiring after the proof of Christ in him, to examine whether they were in Christ themselves; intimating to us, that such are usually most backward to examine the state of their own souls, who are forward to inquire into the spiritual state and condition of others. “You seek a proof of Christ in me, says the apostle: O, rather prove and examine yourselves.” Where note, 1. A duty expressed: “Examine yourselves; prove yourselves.” The word is a metaphor taken from goldsmiths, who with great exactness try their gold; the truth of it by the touchstone, the weight of it by the scale, and the purity of it by the fire. And the repetition of the command, “Examine yourselves; prove yourselves;” implies the great backwardness that is in men’s natures to perform this duty, the great necessity of the duty, and the great diligence and frequency to be used in performing of the duty. Learn hence, that self-examination is an excellent, a necessary, and important duty, belonging to every one in the church, and requires great diligence and faithfulness in the performing of it. ‘Tis necessary in regard of our comforts, and also in regard of our graces; for there are counterfeit graces, as well as real; and common graces, as well as saving; and ’tis a duty that requires diligence and frequency, because the work is difficult, because the heart is backward, because we are deceived, and willing to be deceived; because many have miscarried without it, and many perished by a negligent performance of it: “Therefore examine yourselves; prove yourselves.”

William Burkitt, Expository Notes With Practical Observations on the New Testament (Philadelphia: Published by Thomas Wardle, 1835), 1:295; 2 Cor. 13:5. [Some spelling modernized, italics original, and underlining mine.]

Rutherford

1) 1. There be some preparations which go before faith: 1. Faith is a seed of heaven ; it is not sown by the “good husbandman” in unploughed and in fallow ground; Christ sows not amongst thorns. We are “built on the faith;” stones are hewn, rubbish removed, before one stone be laid. 2. Every act of grace in God is an act of Omnipotency, and so requires not time or succession: God might have set up the frame of the world in all its fulness, with less than one thought, or act of his will put forth by Omnipotency. Yet did our Lord subject the acts of creating the first world to the rule of time, and to a circle of evening and morning, nights and days; so doth the Lord set up a new world of faith, in a soul void of faith, by degrees. There is a time, when there is neither perfect night nor perfect day, but the twilight of the morning; and God, notwithstanding, created the morning, no less than the noon-day sun. There is a half summer, and a half spring, in the close of the spring, which God made. The embryo, or birth, not yet animated, is neither seed only, nor a man-child only; so is a convert in his first framing, neither perfectly untamed corruption, because there is a crack and a thaw in the iron-sinew of  the neck; nor is he a thorough child of light ; but as we say, in the dead-throe, “in the place of breaking forth of children,” as Hosea speaks. A child with his head come forth of the womb, and no more, and so half born only; so is the convert, while he is in the making, not taken off’ Christ’s wheels; half in the borders of hell, and looking afar off at the suburbs of heaven, not far from the kingdom of heaven. Samuel Rutherford, The Trial and Triumph of Faith (Keyser West, Virginia: Odom Publications, 1990), 278-279. [Some spelling modernized; underlining mine.]

2) It is true, the new creation and life of God is virtually seminaliter in these preparations, as the seed is a tree in hope, the blossom an apple, the foundation a palace in its beginning: so half a desire in the non-converted, is love-sickness for Christ in the seed; legal humiliation is in hope, evangelical repentance, and mortification. But, as the seed and the growing tree differ not gradually only, but in nature and specifically; as a thing without life, is not of that same nature and essence, with a creature that hath a vegetative life and growth; so the preparatory good affections of desire, hunger, sorrow, humiliation, going before conversion, differ specifically from those renewed affections which follow after; the former being acts of grace, but not of saving grace, which goes along with the decree of the election of grace, and of like latitude with it; the latter being the native and con-natural fruits of the Spirit, of which the apostle speaks, (Gal., v, 22,23). In which regard, no man is morally, and in regard of a divine promise, such as this,–”Do this, and this, and God shall bestow on you, the grace of conversion,”–fitter, and in a nearer disposition to conversion than another: 1. Because we read not of any such promise in the gospel; 2. Because amongst things void of life, all are equally void of life, and here there are no degrees of more or less life, no intention, no remission or slacking of the degrees of life. For even as an ape or a horse are as equally no men, as stones and dead earth are no men; though an ape or a horse have life common to them with men, which stones and earth have not, yet they are equally as destitute of reason and an intellectual life, which is the only life of a man as a man, as stones and earth are; so Saul, only humbled by the terrors of the law, and sick half-raw desires of Christ, is no less yet a creature void of the life of God, than when he was in the highest pitch of obstinacy, spitting out blood and murders on the face of that Lord Jesus whom he persecuted. And in this regard, conversion is no less pure grace, every way free to Saul humbled, and so, having only half a thirst and desire of Christ, than if he were yet in the fever of his highest blasphemy, thirsting after the blood of the saints. Samuel Rutherford, The Trial and Triumph of Faith (Keyser West, Virginia: Odom Publications, 1990), 280-281. [Some spelling modernized; underlining mine.]

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Mayhew:

1) 2. Another Thing wherein, I think, the good Actions of the Regenerate differ from the best: that can be performed by any unregenerate Persons, is this, that they are performed out of such a Love to God, as has his infinite Perfections for the formal Reason and Ground of it. Here I shall observe, (i) That unregenerate Persons may perform Actions that are materially good, tho’ they have no Love to God at all; yea, tho’ they have no Regard to him. It is not to be doubted, but that unregenerate Sinners may believe there is a God; and have a Fear and Dread of him, as well as Devils, Jam. 2. 19. And out of such a Fear of him they may yield Obedience to his Commands, tho’ they love him not. (2) Unregenerate Persons may have some Kind of Love to God, which may put them on doing many Things which he requires them to do. There be some unregenerate Persons that have a very considerable Respect and Veneration for the great God that made them, and continually preserves them. They therefore love not to hear his Name blasphemed; and the Kindness they may apprehend they have received from him, may influence them to do many Things, which they may think good in themselves, and pleasing in his Sight; and they may apprehend that God is so gracious as to reward them well for the good Works which they perform. There may be in the Unregenerate, a Kind of natural Love to God, answerable to the Apprehensions they have of some Goodness in him, as well as such a Love to their Neighbors; even common Grace may go thus far. (3) But no unregenerate Person ever loved and obeyed God, on the Account of the admirable Perfections of his Nature; so that his Persuasion of his infinite Goodness, arising from his own experimental Acquaintance with him, was the formal Reason of this his Love to him, and Desire to do that which would please him; fo that they would do the same, tho’ they themselves had no Benefit by it. I suppose. That he that cannot do thus, is still in a State of Nature, and does not know and love God in a gracious Manner: And has not, in the Sense of the Scripture, “tasted that the Lord is gracious,” 1 Pet. 2, 3. Psal, 34. 8. Experience Mayhew, Grace Defended in a Most Plea For an Important Truth; Namely, That the offer of Salvation made to Sinners in the Gospel comprises in it an Offer of the Grace given in Regeneration (Boston: Printed by B. Green, and Company, for D. Henchman, in Cornhil, 1744), 66. [Some spelling modernized; underlining mine.]

2) That those spoken to are said to have obtained the Faith mentioned “thro’ the Righteousness of God, and our Savior Jesus Christ,” is a great Truth, whether the Faith intended be of one of the Kinds mentioned, or the other; for common Grace, as well as that which is saving, is an Effect of the Merits of Christ’s Righteousness. But if his Faithfulness in fulfilling his Promises may be intended by the Righteousness here spoken of Verse 1, as some suppose, this would seem to favour the Hypothesis for which I plead. Experience Mayhew, Grace Defended in a Most Plea For an Important Truth; Namely, That the offer of Salvation made to Sinners in the Gospel comprises in it an Offer of the Grace given in Regeneration (Boston: Printed by B. Green, and Company, for D. Henchman, in Cornhil, 1744), 91. [Some spelling modernized; underlining mine.]

3) I further observe fifthly, that the Time when those here spoken to may by the mentioned Promises be made Partakers of the divine Nature intended, is when they have “escaped the Corruption that is in the World thro’ Lust:” For thus the Words run, Having escaped., &c. Which escaping the Corruption that is in the World, is not effected by Regeneration, but by a Work, in the Nature of it, preparatory to it; and of which Persons not savingly converted may be the Subjects, as evidently appears in Chap. 2. Verse 20, 21, 22, of the same Epistle; where such as had “escaped the Pollution of the Worlds thro’ the Knowledge of our Lord and Saviour Jesus Christ” are yet mentioned as finally miscarrying. Now I am not here discoursing with such as hold, that true Saints may fall from Grace. In the Words therefore under Consideration, it is plainly intimated, that God will not ordinarily, at least, make Persons Partakers of the divine Nature ’till they have first reformed their Lives, in such a Manner and Degree as Persons may before they are born again. And this is plainly intimated to us in other Texts of Scripture, as in Prov. i. 22, 23. And I Cor, 6. 9. as I shall afterwards more fully shew. Men have no Reason to expect, that God will pour out his Spirit upon them, to. their saving Conversion, that will not repent and reform their Lives, in such a Manner as by the Help of common Grace they may. This, I say, is necessary in order to Men’s being “made Partakers of the divine Nature.” Experience Mayhew, Grace Defended in a Most Plea For an Important Truth; Namely, That the offer of Salvation made to Sinners in the Gospel comprises in it an Offer of the Grace given in Regeneration (Boston: Printed by B. Green, and Company, for D. Henchman, in Cornhil, 1744), 91-92.  [Some spelling modernized; underlining mine.]

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