VanderKemp:

Favourable Disposition towards all men:

Finally, we distinguish the providence of God is that by which he shows favour, from a common good-will to all his creatures; yea to the ungodly as well as to the godly: “God makes his sun to rise on the evil and the good, and sends rain on the just and the unjust,” Matt. 5:45. The special providence of God is that by which God, as a Father in Christ, from a special good-will, provides believers with all things: “God is the Saviour of all men, especially of those that believe,” 1 Tim. 4:10. See Psalm 83. God gives in the least gift to himself, and his Son to believers, as his children and heirs: but he withholds himself from others, although he gives them also many gifts, as we give a beggar an alms from a common good inclination to him, but do not unity ourselves to him, do not take him into our home, or make him our heir object here, as though he were our child. 1:218-219.

Because, when they [men] enjoy any favourable dispensation of providence, they forget God, they forsake him, and fight against him with his blessings, and employ them as “weapons of unrighteousness, saying to God, Depart from us, and what has the Almighty done?…. 1:226.

Common Virtues in the unregenerate:

Nor ye neither, who with “Herod do many things,” Mark 6:20, and the Jews “have a zeal for God,” Roms 10:2. But are these good things better than heathenish and Socinian, civil and externally religious virtues, consisting in a forsaking of evil, and doing good externally, without any change or regeneration of the heart? things which do not accompany salvation, which men can do from a natural conscience and by common grace, like Abimelech, Gen. 20:4,5,6. But ye do not perform them from a principle of the life of regeneration, nor from an union of our souls with Jesus, as the true vine: “to be dead to yourselves, and to live in God with Christ is hidden from you,” Col. 3:3. If ye knew this, and endeavoured to practise it, ye would see experimentally your inability to do good, and your inclination to do all wickedness, and would be concerned. 1:76.

The Gracious restraint of sin in the unregenerate:

For (a) God suffers occasions to occur to the sinner, which are in themselves good, but which the sinner abuses by his sinfulness, as Abel’s acceptable sacrifices to Cain, Joseph’s dreams to his brethren, the request of Moses to Pharaoh, that he would let Israel go, as also the word of grace to reprobates, Roms 2: 4,5; 2 Cor. 2:15, 16. (b) God also withholds his restraining grace, whereupon the sinner indulges himself in sin, as “when the Lord forsook Hezekiah, his heart was lifted up,” 2 Chron. 23:31. God does not sin, when he acts thus, since he is not bound to bestow his grace upon man, in order that he may not sin. 1:221.

Johannes VanderKemp, The Christian, Entirely the Property of Christ, in the life and death, Exhibited in Fifty-three Sermons on the Heidelberg Catechism, (Grand Rapids, Michigan: Reformation Heritage Books, 1997). Sermons originally published in 1717. [to be continued.]

Pictet:

1) We must also examine, as proposed, into the difference between temporary and true faith. Now it is not duration which always distinguishes them; for those who have the former often die in this faith, which yet does not save them, and therefore in regard to such persons, faith cannot be strictly said “to be for a time.” The first difference consists in their origin; God indeed may be said to produce both; but true faith proceeds from election, and hence it is called “the faith of God’s elect;” whereas temporary faith depends upon common grace, which bestows some spiritual blessings even upon the nonelect. The Spirit of regeneration and adoption is the principle of true faith, but the spirit of illumination is the author of temporary faith. The second difference is derived from the motives which influence temporary and true believers in their respective beliefs. The latter embrace the gospel principally as a system that is good and honorable in itself, though at the same time they embrace it as a system that is agreeable and useful; hence, when they cannot retain the gospel without renouncing all their worldly interests and pleasures, they prefer doing this to denying the gospel and casting off the profession of religion. But the former embrace the gospel principally as a system that is useful and agreeable, and therefore, if they cannot profess true religion without renouncing their worldly interests, they choose to renounce the former, rather than the latter. The third difference is derived from the root or foundation of faith; the faith that is temporary ”has no root,” (Matt. xiii. 21,) it is seated in the outward surface of the soul, i.e. in the understanding only; whereas true faith is seated in the heart; hence the faithful are said to be “rooted in Christ;” and “grounded in the faith,” (Col. i.23 ; ii. 7.) The fourth difference is seen in this, viz. that temporary faith is not connected with the sanctification of the heart, and therefore, if at any time its possessors perform some outwardly good actions, and appear to amend their lives and “escape the pollutions of the world,” yet whenever the allurements of the world and the flesh, or persecutions arise, they return to their former impurity. But true faith works by love; “and while it sets before us the exceeding great love of God and Christ, it inspires us with love towards them in return, and imprints the characters of holiness so deeply upon the soul, that it considers nothing to be more excellent than an entire dedication to God; and at the same time so deeply engraves on the heart the promises of eternal happiness, that the believer is ready to endure every thing for such happiness; hence those who have this faith are said to a bring forth fruit.” (Matt. xiii. 8-23.) In temporary faith there arises joy, partly from the novelty and uncommonness of the thing revealed, partly from the vain persuasion that the blessings offered in the gospel belong to it; but in true faith there is far nobler and more solid joy, springing from real love to the most precious truths, and from the sure expectation of glory. Benedict Pictet, Christian Theology trans., by Frederick Reyroux, (Fleet Street London: R.B. Seeley and W. Burnside, 1834), 351-353. [Italics Pictet; underlining mine.]

2) But that the subject of inward or effectual calling, and of the mode in which the grace of God acts upon men, may be rightly understood, we shall explain our meaning in several propositions, only premising, what we have before observed, that man is of his own nature utterly impotent in reference to all spiritual good, being dead in sin, and utterly incapable of doing any thing that can please God; that he cannot even do the least thing which may influence or dispose God to bestow grace upon him, nor in any way dispose or make himself meet to receive divine grace, any more than a dead man can dispose himself to receive life, or a blind man sight. This being premised, we assert first, that those whom God pleases to convert by his grace, he generally disposes secretly and gradually to conversion, by means partly external, partly internal. He externally disposes them through the preaching of the word, either the law or the gospel; sometimes by temporal blessings; sometimes by chastisements and afflictions. He disposes them internally, when he terrifies their conscience with a sense of his displeasure, shows to them the heinousness of sin, implants in them a desire of conversion and amendment, and sets before them holiness in its most attractive forms. Secondly, this grace, which we may call disposing grace, is also given to many who are not elect. Hence they are said to be “enlightened,” and “to have tasted the heavenly gifts,” &c. (Heb. vi.4.) Benedict Pictet, Christian Theology trans., by Frederick Reyroux, (Fleet Street London: R.B. Seeley and W. Burnside, 1834), 339-340. [Italics Pictet; underlining mine.]

Calvin:

God’s non-electing grace and favour to men:

Sermons:

1) This we have to make upon what S. Paul says, That God is the saviour of all men. And chiefly of the faithful. It us a reason taken of the that that we see before our eyes, that God maintains all creatures, although they be not so precious to him as his children which he has adopted. For this word Saviour, is not taken here in his proper and nearest signification, as they call it, in the respect of everlasting salvation which God promises his elect, but for a deliverer and defender. Now we see, that God defends the very Infidels, as it is said, that he makes his Sun shine upon the good and the evil [Matt. 5:45]: and we see that all are fed by his goodness, all are delivered out of many dangers. And thus he is called here a Saviour of men, not in respect of the spiritual salvation of souls, but because he maintains all creatures. Even so it is said that he saves the very beasts, that is to say, that he keeps them [Pal 56:6].

If our Lord caused not the grass to grow for the food of beasts in what case where there? Yea. And though there be nourishment for beasts, yet they cannot live, unless God give them strength from heaven, as it is said in the hundred & fourth Psalm, that so soon as God takes away his spirit, all things decay: and again, when he pours out his virtue, all the earth is renewed with creatures, and that they gather strength. Thus is our Lord a Saviour of all men, to wit, because his goodness stretches even to the veriest varlets that are farthest from him, & deserve to have no acquaintance with him, but should rather be cut off from amongst the creatures of God, and utterly case away: and yet we see how God stretches out his grace even so far, for the life that is given them is a witness of his goodness. And therefore seeing God has so great care over them, that are (as it were) strangers to him, what shall we think of ourselves that are of his household? Not that we are better or more excellent then they which are cast away, but it proceeds wholly of his free mercy, in that he reconciles himself unto us in our Lord Jesus Christ, when he called us to the knowledge of the Gospel, & then he ratified and sealed his goodwill to us, insomuch that we cannot but be persuaded that he is our father, and takes us for his children. And therefore, seeing we see that he nourishes them which are far off from him, let us go and hid ourselves under his wings, for when he takes us into his protection, he shows that he will be a father to us.

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Owen:

vol 3:

1) And this is farther to prove that this habit or gracious principle of holiness is specifically distinct from all other habits of the mind whatever, whether intellectual or moral, connate or acquired, as also from all that common grace and the effects of it whereof any persons not really sanctified may be made partakers.

2) All that we have taught before concerning the purification of our minds and consciences by the blood of Christ is peculiar unto gospel holiness, and distinguisheth it essentially from all common grace or moral virtues. And they do but deceive themselves who rest in a multitude of duties, it may be animated much with zeal, and set off with a profession of the most rigid mortification, whose hearts and consciences are not thus purged by the blood of Christ.

3) All gracious actings of our minds and souls, whether internal only, in faith, love, or delight, or whether they go out unto external duties required in the gospel, being wrought in us by the immediate efficacy of the Spirit of grace, differ in their kind, in their essence and substance of the acts themselves, from whatever is not so wrought or effected in us; for whatever may be done by anyone, in any acting of common grace or performance of any duty of obedience, being educed out of the power of the natural faculties of men, excited by convictions, as directed and enforced by reasons and exhortations, or assisted by common aids, of what nature soever, they are natural as to their kind, and they have no other substance or being but what is so.

vol 6

1) Rule 11: Rule 11. — [Consider where lies the hinderance to peace] Second general head of the application of the truth insisted on — Grounds of spiritual disquietments considered — The first, afflictions — Ways and means of the aggravation of afflictions — Rules about them — Objections against believing from things internal — The person knows not whether he be regenerate or no — State of regeneration asserted — Difference of saving and common grace — This difference discernible

2) OBJECTIONS AGAINST BELIEVING FROM THINGS INTERNAL – THE PERSON KNOWS NOT WHETHER HE BE REGENERATE OR NO – STATE OF REGENERATION ASSERTED – DIFFERENCE OF SAVING AND COMMON GRACE – THIS DIFFERENCE DISCERNIBLE – MEN MAY KNOW THEMSELVES TO HE REGENERATE – THE OBJECTION ANSWERED.

3) God having designed us unto salvation as the end, hath also appointed the sanctification of the Spirit to be the means to bring us orderly unto the attainment of that end. But the best of common grace or gifts that may be in men unregenerate are but products of the providence of God, ordering all things in general unto his own glory and the good of them that shall be heirs of salvation. They are not fruits of electing eternal love, nor designed means for the infallible attaining of eternal salvation.

4) The graces of those that are regenerate have a manifold respect or relation to the Lord Christ, that the common graces of others have not.

5) Moreover, it hath an especial relation unto his intercession, and that in a distinguishing manner from any other gifts or common graces that other men may receive.

6) Now, the common grace of unregenerate persons, whereby they are distinguished from other men, whatever it be, it hath not this especial relation to the oblation and intercession of Christ.

7) And thus it is with the saving grace that is in a regenerate, and those common graces that are in others which are not so.

8) They may sometimes, with Peter, think Simon Magus to be a true believer, or, with Eli, an Hannah to be a daughter of Belial. Many hypocrites are set forth with gifts, common graces, light, and profession, so that they pass amongst all believers for such as are born of God; and many poor saints may be so disguised, under darkness, temptation, sin, as to be looked on as strangers from that family whereunto indeed they do belong. The judgment of man may fail, but the judgment of God is according unto righteousness.

vol 10:

1) So that though Almighty God, according to the unsearchableness of his wisdom, worketh divers ways and in sundry manners, for the translating of his chosen ones from the power of darkness into his marvelous light,—calling some powerfully in the midst of their march in the way of ungodliness, as he did Paul,—preparing others by outward means and helps of common restraining grace, moralizing nature before it be begotten anew by the immortal seed of the word,—yet this is certain, that all good in this kind is from his free grace; there is nothing in ourselves, as of ourselves, but sin. Yea, and all those previous dispositions wherewith our hearts are prepared, by virtue of common grace, do not at all enable us to concur, by any vital operation, with that powerful, blessed, renewing grace of regeneration whereby we become the sons of God.

2) Fourthly, Concerning grace itself, it is either common or special. Common or general grace consisteth in the external revelation of the will of God by his word, with some illumination of the mind to perceive it, and correction of the affections not too much to contemn it; and this, in some degree or other, to some more, to some less, is common to all that are called. Special grace is the grace of regeneration, comprehending the former, adding more spiritual acts, but especially presupposing the purpose of God, on which its efficacy doth chiefly depend.

3) Yea, and all those previous dispositions wherewith our hearts are prepared, by virtue of common grace, do not at all enable us to concur, by any vital operation, with that powerful,
blessed, renewing grace of regeneration whereby we become the sons of God. Neither is there any disposition unto grace so remote as that possibly it can proceed from a mere faculty of nature, for every such disposition must be of the same order with the form that is to be introduced; but nature, in respect of grace, is a thing of an inferior alloy, between which there is no proportion. A good use of gifts may have a promise of an addition of more, provided it be in the same kind. There is no rule, law, or promise that should make grace due upon the good use of natural endowments.

vol 11:

1) Now, the truth is, it is properly no part of the controversy under consideration, whether, or how far, and in what sense, men, by reason of the profession and participation of ordinances, with the work and effect of common grace upon them, may be said to be true believers; but the whole, upon the matter of what we plead for, is comprised in the assertions now ascribed to them: which that it is done upon sufficient grounds will be manifest by calling in some few of the most eminent of them, to speak in their own words what their thoughts were in this matter.

2) So that, notwithstanding any thing said to the contrary, the comminations under consideration may principally belong to some kind of professors, who, notwithstanding all the gifts and common graces which they have received, yet in a large sense may be termed hypocrites, as they are opposed to them who have received the Spirit with true and saving grace.

3) The next privilege insisted on which to these persons is ascribed is, that they are “made partakers of the Holy Ghost.” In men’s participation of the Holy Ghost, either the gifts or graces of the Holy Ghost are intended. The graces of the Holy Ghost are either more common and inchoative, or special and completing of the work of conversion. That it is the peculiar, regenerating grace of God that is intended in this expression, of being “made partakers of the Holy Ghost,” and not the gifts of the Spirit, or those common graces of illumination, unto which persons not truly converted, but only wrought upon by an effectual conviction in the preaching of the word, may attain, Mr. Goodwin is no way able to prove.

4) How far men may proceed in the ways of God; what progress they may make in amendment of life; what gifts and common graces they may receive; what light and knowledge they may be endued withal; what kind of faith, joy, repentance, sorrow, delight, love, they may have in and about spiritual things; what desires of mercy and heaven; what useful gifts for the church’s edification they may receive; how far they may persuade their own souls, and upon what grounds, that their condition God-ward is good and saving, and beget an opinion in others that they are true believers, — and yet come short of union with Christ, building their houses on the sand, etc., is the daily task of the preachers of the gospel to manifest, in their pressing that exhortation of the apostle unto their hearers, to “examine and try themselves,” in the midst of their profession, “whether Christ be in them of a truth” or no.

vol 13:

1) That it may be credible, or appear of a truth that God had sent them for this purpose, they were always furnished with such gifts and abilities as the utmost reach of human endeavors, with the assistance of common grace, cannot possibly attain. The general opinion is, that God always supplies such with the gift of miracles.

vol 21:

1) For in common grace, one single grace may appear very evident, and win great honor to the profession of them in whom it is, whilst there is a total want of all or many others: but in saving grace it is not so; for though different graces may exceedingly differ in their exercise, yet all of them are equal in their root and principle.

2) There are spiritual things which differ in their whole kind and nature from other things, and are better than they as to their essence and being. Such is all saving grace, with all the fruits of it. I shall not now stay to prove that true saving grace differs specifically from all common grace, however advanced in its exercise by the company and help of spiritual gifts, much less to wrangle about what doth formally constitute a specifical difference between things.