Mercy of God

Wilhelmus a Brakel (1635-1711)

In man mercy is related to grief, sorrow, and pity. Such, however, is not the case with respect to God. Mercy, being the merciful God Himself, is an essential attribute whereby God is inclined to come to the aid of a creature in his misery. Even though a miserable one is the object of the manifestation of divine mercy, misery is nevertheless not the motivating cause of God’s mercy, but it issues forth from the goodness of God, which in its manifestation towards a miserable one is denominated as mercy. When God revealed Himself to Moses, He called Himself merciful (Exo. 34:6). The Lord Jesus refers to this mercy as an example worthy of imitation. “Be ye therefore merciful, as your Father also is merciful” (Luke 6:36).

Divine mercy is either general or special in nature. The general manifestation of mercy extends to all the works of God, unconverted persons inclusive. “His tender mercies are over all His works” (Psa. 145:9). The Lord Jesus showed compassion towards all sorts of miserable persons (Mat. 14:14; Mark 6:34). The special manifestation of mercy extends to the elect who therefore are called vessels of mercy (Rom. 9:23). Since the manifestation of this mercy is purely volitional in nature – ” I will have mercy on whom I will have mercy” (Rom. 9:15) – it is also inexpressibly great. This is not only because it extends from generation to generation (Luke 1:50), but also because of its intensity and magnitude. It therefore is emphatically referred to as great mercy: “According to His abundant mercy hath begotten us again unto a lively hope” (1 Pet. 1:3). It is further stated that God is rich in mercy, “But God, who is rich in mercy” (Eph. 2:4). God is spoken of as a God of multiple mercies. “The Father of mercies, and the God of all comfort” (2 Cor. 1:3). God’s mercy is referred to as being tender. “Through the tender mercy of our God; whereby the Dayspring from on high hath visited us” (Luke 1:78).

(From: “The Christian’s Reasonable Service”)

John Owen (1616-1683)

[On Acts 14:15-17]

Having cleared both the doctrine and the application of this Apostolic preaching which is, in summary, that God had, up until that time, revealed Himself by daily works of providence while permitting the nations to walk in their own paths, and that they most unreasonably and sinfully turned from Him to worship idols instead; we must now turn from the passage itself and examine the doctrine which some learned men would wish to draw from it.

First, they teach that such proofs were offered to the gentiles in order to bear witness that God is wise, powerful, and the supreme good. We grant it, of course. Anyone from whom we receive a kindness we think good and generous, so the One from whom we receive all things, we must consider to be supremely good. We have not represented the gentiles as being so debased as not to be able to recognize the highest dispenser of kindness as the highest good. Hear the great Roman orator bearing witness to the contrary, ‘You, (Jupiter) Capitolinus, whom the people of Rome in return for your acts of kindness have named...the supreme good’ (Cicero, Pro Domo Sua, chapter 42).

Their next point is to proceed to state that this shows God to be supremely good towards sinners. Well, let that point also be granted. (But remember that the passage of Scripture under review does not enter into the question of the degree, if at all, to which the pagans recognized themselves as sinners. The Apostle himself had not understood sin, if the Law had not said ‘Thou shalt not covet,’ Romans 7:7.) Certainly the pagans were under a grave difficulty because of their ignorance of the nature of sin; but, still, let us suppose that the nations knew that they were sinners, and that this essential goodness of God met those who were convicted of sin. What logically follows next? Surely that God is good, gentle and merciful to sinners. Christ Himself calls mercy towards sinners ‘goodness’, for, after saying that God ‘is kind unto the unthankful and to the evil,’ he goes on to add, ‘Be ye therefore merciful, as your Father also is merciful’ (Luke 6:35-36). Therefore, God is merciful to sinners. Who can deny it? But further than that; even towards those doomed to perish? Why not! We know that God tolerates with great gentleness those who are vessels of wrath prepared for destruction (Romans 9:22). Every day provoked by them, yet He does not instantly reward them with deserved hellfire, but rather showers them with blessings for which they must repay at the appointed time (Hosea 2:9).

Now, this kindness and mercy of God is generally and loosely called mercy; but, in fact, quite wrongly so when it is coupled with an assumed intention behind the act which is good in itself. Goodness is a quality of God, but to be ‘merciful’ indicates a specific purpose of mercy in a specific situation. It is, therefore, incorrect to translate, as in Psalm 145:9, 15-16, that God is ‘merciful’ not only to men but to His whole creation; yea, to sheep and oxen and beasts of the field. These all feel the benefits of God’s general goodness in His providential upholding of His creation, but it is quite incorrect to argue from the fact of God’s kindness, manifesting and displaying itself in a vast number of earthly and temporal blessings, that the recipients of these benefits might improve them to arrive at a real, true, and saving repentance! This the Apostles at Lystra did not say; neither is it true, nor can it be assumed from their teaching by any genuine logical process whatsoever!

All mercy is special and purposive, and is the true source of the remission of sins–a thing about which no word occurs in the whole Bible and any passage dealing with those who do not have the benefits of the Word of God. Salvation is only in Christ. Even our opponents admit that Christ is not revealed in God’s works of providence!

Considering that true mercy–published and revealed from the bosom of the Father by Christ–is the fount of all saving faith and repentance, we can distinguish this from all loose and mistaken concepts of ‘mercy’ displayed by the general work of God in providence; and, having done so, we gladly let the point drop, since we here have nothing to prove but the one great truth of mercy only in and through Christ.

(From: “Biblical Theology” )

Arthur W. Pink (1886-1952)

“O give thanks unto the Lord: for He is good, for His mercy endureth forever” (Psa. 136:1). For this perfection of the Divine character God is greatly to be praised. Three times over in as many verses does the Psalmist here call upon the saints to give thanks unto the Lord for this adorable attribute. And surely this is the least that can be asked for from those who have been recipients of such bounty. When we contemplate the characteristics of this Divine excellency, we cannot do otherwise than bless God for it. His mercy is “great” (I Kings 3:6), “plenteous” (Psa. 86:5), “tender” (Luke 1:78), “abundant” (I Peter 1:5); it is “from everlasting to everlasting upon them that fear Him” (Psa. 103:17). Well may we say with the Psalmist, “I will sing aloud of Thy mercy” (59:16).

“I will make all My goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy” (Ex. 33:19). Wherein differs the “mercy” of God from His “grace”? The mercy of God has its spring in the Divine goodness. The first issue of God’s goodness is His benignity or bounty, by which He gives liberally to His creatures as creatures; thus has He given being and life to all things. The second issue of God’s goodness is His mercy, which denotes the ready inclination of God to relieve the misery of fallen creatures. Thus, “mercy” presupposes sin.

Though it may not be easy at the first consideration to perceive a real difference between the grace and mercy of God, it helps us thereto if we carefully ponder His dealings with the unfallen angels. He has never exercised mercy toward them, for they have stood in any need thereof, not having sinned or come beneath the effects of the curse. Yet, they certainly are the objects of God’s free and sovereign grace.

First, because of His election of them from out of the whole angelic race (I Tim. 5:21). Secondly, and in consequence of their election, because of His preservation of them from apostacy, when Satan rebelled and dragged down with him one-third of the celestial hosts (Rev. 12:4). Thirdly, in making Christ their Head (Col. 2:10; I Pet. 3:22), whereby they are eternally secured in the holy condition in which they were created. Fourthly, because of the exalted position which has been assigned them: to live in God’s immediate presence (Dan. 7:10), to serve Him constantly in His heavenly temple, to receive honourable commissions from Him (Heb. 1:14). This is abundant grace toward them; but ‘mercy’ it is not.

In endeavouring to study the mercy of God as it is set forth in Scripture, a threefold distinction needs to be made, if the Word of Truth is to be “rightly divided” thereon. First, there is a general mercy of God, which is extended not only to all men, believers and unbelievers alike, but also to the entire creation: “His tender mercies are over all His works” (Psa. 145:9); “He giveth to all life, and breath, and all things” (Acts 17:25). God has pity upon the brute creation in their needs, and supplies them with suitable provision. Secondly, there is a special mercy of God, which is exercised toward the children of men, helping and succouring them, notwithstanding their sins. To them also He communicates all the necessities of life: ‘for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust’ (Matt. 5:45). Thirdly, there is a sovereign mercy which is reserved for the heirs of salvation, which is communicated to them in a covenant way, through the Mediator.

Following out a little further the difference between the second and third distinctions pointed out above, it is important to note that the mercies which God bestows on the wicked are solely of a temporal nature; that is to say, they are confined strictly to this present life. There will be no mercy extended to them beyond the grave: ‘It is a people of no understanding: therefore He that made them will not have mercy on them, and He that formed them will show them no favour’ (Isa. 27:11). But at this point a difficulty may suggest itself to some of our readers, namely, Does not Scripture affirm that ‘His mercy endureth forever’ (Psa. 136:1)? Two things need to be pointed out in that connection. God can never cease to be merciful, for this is a quality of the Divine essence (Psa. 116:5); but the exercise of His mercy is regulated by His sovereign will. This must be so, for there is nothing outside Himself which obliges Him to act; if there were, that ‘something’ would be supreme, and God would cease to be God.

It is pure sovereign grace which alone determines the exercise of Divine mercy. God expressly affirms this fact in Rom. 9:15, “For He saith to Moses, I will have mercy on whom I will have mercy.” It is not the wretchedness of the creature which causes Him to show mercy, for God is not influenced by things outside of Himself as we are. If God were influenced by the abject misery of leprous sinners, He would cleanse and save all of them. But He does not. Why? Simply because it is not His pleasure and purpose so to do. Still less is it the merits of the creatures which causes Him to bestow mercies upon them, for it is a contradiction in terms to speak of meriting “mercy.” “Not by works of righteousness which we have done, but according to His mercy, He saved us” (Titus 3:5)–the one standing in direct antithesis to the other. Nor is it the merit of Christ which moves God to bestow mercies on His elect: that would be substituting the effect for the cause. It is “through” or because of the tender mercy of our God that Christ was sent here to His people (Luke 1:78). The merits of Christ make it possible for God to righteously bestow spiritual mercies on His elect, justice having been fully satisfied by the Surety! No, mercy arises solely from God’s imperial pleasure.

Again, though it be true, blessedly and gloriously true, that God’s mercy “endureth forever,” yet we must observe carefully the objects to whom His “mercy” is shown. Even the casting of the reprobate into the Lake of Fire is an act of mercy. The punishment of the wicked is to be contemplated from a threefold viewpoint. From God’s side, it is an act of justice, vindicating His honor. The mercy of God is never shown to the prejudice of His holiness and righteousness. From their side, it is an act of equity, when they are made to suffer the due reward of their iniquities. But from the standpoint of the redeemed, the punishment of the wicked is an act of unspeakable mercy. How dreadful would it be if the present order of things, when the children of God are obliged to live in the midst of the children of the Devil, should continue forever! Heaven would at once cease to be heaven if the ears of the saints still heard the blasphemous and filthy language of the reprobate. What a mercy that in the New Jerusalem “there shall in nowise enter into it any thing that defileth, neither worketh abomination” (Rev. 21:27)!

Lest the reader might think in the last paragraph we have been drawing upon our imagination, let us appeal to Holy Scripture in support of what has been said. In Psa. 143:12 we find David praying, “And of Thy mercy cut off mine enemies, and destroy all them that afflict my soul: for I am Thy servant.” Again, in Psa. 136:15 we read that God “overthrew Pharaoh and his hosts in the Red Sea: for His mercy endureth forever.” It was an act of vengeance upon Pharaoh and his hosts, but it was an act of “mercy” upon the Israelites. Again, in Rev. 19:1-3 we read, “I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: for true and righteous are His judgements: for He hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of His servants at her hand. And again they said, Alleluia. And her smoke rose up forever and ever.”

From what has just been set before us, let us note how vain is the presumptuous hope of the wicked, who, notwithstanding their continue defiance of God, nevertheless count upon His being merciful to them. How many there are who say, I do not believe that God will ever cast me into Hell; He is too merciful. Such a hope is a viper, which if cherished in their bosoms will sting them to death. God is a God of justice as well as mercy, and He has expressly declared that He will “by no means clear the guilty” (Ex. 34:7). Yea, He has said, “The wicked shall be turned into hell, all the nations that forget God” (Psa. 9:17). As well might men reason thus: I do not believe that if filth be allowed to accumulate and sewage become stagnant and people deprive themselves of fresh air, that a merciful God will let them fall a prey to a deadly fever. The fact is that those who neglect the laws of health are carried away by disease, notwithstanding God’s mercy. Equally true is it that those who neglect the laws of spiritual health shall forever suffer the Second Death.

Unspeakably solemn is it to see so many abusing this Divine perfection. They continue to despise God’s authority, trample upon His laws, continue in sin, and yet presume upon His mercy. But God will not be unjust to Himself. God shows mercy to the truly penitent, but not to the impenitent (Luke 13:3). To continue in sin and yet reckon upon Divine mercy remitting punishment is diabolical. It is saying, “Let us do evil that good may come,” and of all such it is written that their “damnation is just” (Rom. 3:8). Presumption shall most certainly be disappointed; read carefully Deut. 29:18-20. Christ is the spiritual Mercyseat, and all who despise and reject His Lordship shall “perish from the way, when His wrath is kindled but a little” (Psa. 2:12).

But let our final thought be of God’s spiritual mercies unto His own people. “Thy mercy is great unto the heavens” (Psa. 57:10). The riches thereof transcend our loftiest thought. “For as the heaven is high above the earth, so great is His mercy toward them that fear Him” (Psa. 103:11). None can measure it. The elect are designated “vessels of mercy” (Rom. 9:23). It is mercy that quickened them when they were dead in sins (Eph. 2:4, 5). It is mercy that saves them (Titus 3:5). It is His abundant mercy which begat them unto an eternal inheritance (I Peter 1:3). Time would fail us to tell of His preserving, sustaining, pardoning, supplying mercy. Unto His own, God is “the Father of mercies” (II Cor. 1:3).

“When all Thy mercies, O my God,

My rising soul surveys,

Transported with the view I’m lost,

In wonder, love, and praise.”

(From: “The Attributes of God”)

George Swinnock (1623-1687)

God is incomparable in his mercy. Mercy is an attribute of God, whereby he pitieth and relieveth his creature in misery. It is an attribute which relateth to the creature only; God knoweth himself, and loveth himself, and glorifieth himself; but he is not merciful to himself. It is an attribute that relateth to the creature in misery. Justice seeks a worthy object, grace is exercised towards an unworthy object, but mercy looks out for a needy, an indigent object. God is bountiful and gracious to elect angels, because they could not deserve that perfection and happiness which they enjoy; but he is not merciful to them, for they were never miserable. Fallen man is the proper object of mercy, as being not only undeserving of the least good, but as also having plunged himself into all evil. Mercy is an attribute, whereby he pitieth his creature in misery; hence he is said in Scripture, after the manner of men, to have tender mercies, Ps. xxv. 6; and bowels of mercy, Luke i. 58; and to be afflicted in the afflictions of his people, Isa. lxiii. 9; and to have his soul grieved for the miseries of Israel, Judges x. 15, 16. As tender parents are extremely troubled for the afflictions of their children, Ps. ciii. 12, 13, so his bowels are turned within him, his repentings are kindled together, Hosea xi. 8, 9. Mercy doth not only pity, but also relieve the afflicted; it hath a hand to supply, as well as a heart to pity those that are in distress, Isa. xxxiv. 18; Gen. xix. 16.

The attribute of mercy is that which God glorieth in, and boasteth of, Exod. xxxiii. 19; Ps. ciii. 8. Noble and heroic spirits are ever gentle and merciful; the basest minds are most cruel, and farthest from mercy. God saith, ‘Fury is not in him,’ Isa. xxvii. 4; ‘judgment is his strange work,’ Isa. xxviii. 21; ‘He doth not afflict willingly,’ Lam. iii. 33; but ‘delighteth in the prosperity of his servants,’ Ps. xxxv. 27. It is not his nature to disturb and destroy men, it is their sin that forceth thunderbolts into his hands, Isa. xliv. 22; his delight is in mercy, Micah vii. 18. The blessed God hath multitude of mercies, Ps. li. 1, to answer the multitude of the creature’s miseries, abundant mercy, 1 Pet. i. 3. He is said to be rich in mercy, Eph. ii. 4. ‘Exceeding abundant rich in mercy,’ Eph. ii. 7. His mercy, as oil, swims on the top of all his attributes, is his delight: Jer. xxxii. 41, ‘I will rejoice over them, to do them good,’ His mercy, as gold, being most excellent, overlayeth all his works: Ps. cxlv. 7, ‘His tender mercy is over all his works.’ His mercy is to all admiration: ‘Oh now excellent is thy loving-kindness,’ Ps. xxxvi. 7. ‘Oh how great is thy goodness,’ Ps. xxxi. 19. His mercy is beyond all apprehension; ‘Thy mercy reacheth to the heavens,’ Ps. cviii. 4; 1 Cor. ii. 9. He is styled the Father of mercies, 1 Cor. i. 3; not the Father of justice or fury.

Mercy is the joy and pleasure of God; hence he is said to have a mercy-seat, and to have a throne of grace, Heb. ix. 5. Sitting is a posture of ease and rest, but he riseth to execute justice, Ps. lxviii. 1. He doth rest in his love, Zeph. iii. 17. Mercy is the glory and honour of God. When Moses desired to see the glory of God, Exod. xxxiii. 18, the Lord proclaims, ‘The Lord God gracious, merciful,’ Exod. xxxiv. 6, 7. When God promiseth to do great things for his people, that he will give them health, abundance of peace, cleanse them from all their filthiness, and pardon all their iniquities, Jer. xxxiii. 7-9; he gives us the fruit of it: ver. 9, ‘And it shall be to me for a name of joy, a praise and glory before all nations.’ His mercy is his riches, his treasure; hence he is said to be rich in mercy, Eph. ii. 4.

God is merciful in all he doth, universally merciful: ‘All his ways are mercy and truth,’ Ps. xxv. 10. The whole world is a volume written within and without with characters of mercy. He is merciful to all men, Ps. cxlv. 9; Sheweth mercy to thousands, Exod. xx. 6, and xxxiv. 7; Mat. v. 45, 46. He is merciful at all times; ‘His mercy endureth for ever,’ Ps. cxviii. 1, and cxxxvi. 1-3. He is merciful in all respects; he giveth all sorts of mercies, 1 Tim. vi. 13; Eph. i. 3; 2 Pet. i. 3, 4.

Men are merciful, Prov. xi. 17; Ps. xxxvii. 26; so are angels in a sense; but none of them comparable to God. The tender mercies of the wicked, yea, of the righteous men, yea, of angels, are cruelties to the mercies of God. Have they such pity, such bowels for miserable creatures, as God hath? Have they such power, such ability, to relieve afflicted ones, as God hath? Can they afford preserving, protecting mercy as God, Job x. 12; pardoning and forgiving mercy, Micah vii. 18; purifying and renewing mercy, Eph. ii. 4; saving and eternal mercy? Titus iii. 5, 6. Oh how infinitely short do they come of him! He is so incomparable in mercy, that mercy is said to belong only to him: ‘Unto thee, O Lord, belongeth mercy,’ Ps. lxii. 10; unto thee, and none but thee. He is so merciful, that when his bowels conflict with justice on the behalf of sinners, and get the upper hand, he rejoiceth in the victory; ‘Mercy rejoiceth against judgment,’ James ii. 14. He is so merciful, that he dispenseth with his own institutions for the sake of it, Hosea vi. 6; Mat. ix. 13, with xii. 7. Once more, he is so merciful, that he is upbraided with it, as if he were too fond of that attribute, and loved it overmuch: Jonah iv. 2, ‘Was not this my saying in my own country? for I knew that thou wast merciful.’ Thou didst send me to preach destruction and desolation to Nineveh, but when I received the message, I knew all would be prevented by mercy, and that to preach such a threatening was but to disgrace and dishonour myself, as a false prophet, before the men of Nineveh; for I thought then what is now come to pass, that, notwithstanding the peremptoriness of the message, mercy would interpose, and prove me false.

(From: “Works”)

Francis Turretin (1623-1687)

X. Mercy attends upon the grace of God. For as the latter exercises itself about man as a sinner (granting the pardon of his sin) so the former is exercised about man as miserable (relieving his misery). This is properly ascribed to God not as signifying grief arising from the misery of another (as it is in men), but as indicating a prompt and disposed will to succor the miserable without any anguish or perturbation of mind.

XI. It does not spring from any external cause which usually excites this effect in men (as the tie of blood, of friendship, the company of misery, imbecility of age, sex, etc.). Rather it springs from his goodness alone (as he loves to communicate himself to the creature and as he does not refrain from succoring the miserable). Indeed it requires misery in the object, but only as holding the relation of condition and quality and not of a cause. So freely is it occupied about it, that it can exert or not exert itself without injury to anyone. Hence it is said “he hath mercy on whom he will have mercy” (Rom. 9:18).

XII. Mercy is commonly considered as twofold: the one general by which God succors all creatures subjected to any misery (Ps. 104:27); the other special by which he has compassion on his own, electing out of the mass of fallen men certain ones to be saved through Christ (who are, therefore, called “vessels of mercy” ). The former is temporal, occupied only with secular things (to biotika) and the good of this life; but the latter is saving and eternal, blessing us with the possession of salvation and of eternal life.

XIII. The magnitude of his mercy may be collected from various sources: (1) with regard to the principle of pitying, (viz., God who, perfectly happy in himself and in want of nothing, yet moved by his good pleasure [eudokia] alone, condescended to have mercy upon us); (2) with regard to the objects (i.e., men upon whom he takes pity who not only deserved nothing, but are totally unworthy of this favor as sinners and enemies of God); (3) with regard to the mode and effects because he pardons our innumerable sins, removes eternal misery from us and bestows an infinite and eternal good (to wit, life and salvation); (4) with regard to duration because it is eternal (chmd ‘vlm, Is. 54:8; Hos. 2:19; Lam. 3:22; Lk. 1:55). Hence it is to be opposed: (a) to the severity of the divine justice, in which sense it is said “to rejoice against judgment” (Jam. 2:13); (b) to the number and heinousness of sins (Mic. 7:18); “For where sin abounded, grace did much more abound” (Rom. 5:20), and “God hath concluded all in sin, that he might have mercy upon all” (Rom. 11:32); (c) to the multitude of miseries and temptations because there is not one so great from which the supreme mercy of God, according to his inexpressible riches, does not free us (Ps. 103:8; Eph. 2:4, 5); (d) to the terror of death and the divine judgment because in that decisive day all the pious will obtain mercy (2 Tim. 1:18).

XIV. Although the mercy of God is most ample and manifold with regard to the effects which are innumerable (in which sense he is called “abundantly merciful” [polyeleos, Ps. 51:1; 1 Pet. 1:3], oiktirmoi i.e., commiseration and bowels of compassion are ascribed to God, Rom. 12:1]), yet it has its own objects and vessels into which it is poured out (viz., the elect and believers upon whom he determined to have mercy from eternity, who are distinguished from others whom he decreed to pass by and are therefore called “vessels of wrath fitted to destruction,” Rom. 9:22). It is an asylum for the penitent and pious, but not a refuge for the impenitent and impious.

(From: “Institutes of Elenctic Theology”)

Jerome Zanchius (1516-1590)

I shall conclude this introduction with briefly considering, in the sixth and last place, The Mercy of God.

Position 1.–The Deity is, throughout the Scriptures, represented as infinitely gracious and merciful (Exod. xxxiv.6; Nehem. ix.17; Psalm ciii. 8; 1 Peter i. 3).

When we call the Divine mercy infinite, we do not mean that it is, in a way of grace, extended to all men without exception (and supposing it was, even then it would be very improperly denominated infinite on that account, since the objects of it, though all men taken together, would not amount to a multitude strictly and properly infinite), but that His mercy towards His own elect, as it knew no beginning, so is it infinite in duration, and shall know neither period nor intermission.

Position 2.–Mercy is not in the Deity, as it is in us, a passion or affection, everything of that kind being incompatible with the purity, perfection, independency and unchangeableness of His nature; but when this attribute is predicated of Him, it only notes His free and eternal will or purpose of making some of the fallen race happy by delivering them from the guilt and dominion of sin, and communicating Himself to them in a way consistent with His own inviolable justice, truth and holiness. This seems to be the proper definition of mercy as it relates to the spiritual and eternal good of those who are its objects.

Position 3.–But it should be observed that the mercy of God, taken in its more large and indefinite sense, may be considered (1) as general and (2) as special. His general mercy is no other than what we commonly call His bounty, by which He is, more or less, providentially good to all mankind, both elect and non-elect (Matt. v.45; Luke vi.35; Acts xiv.17, xvii.25,28). By His special mercy He, as Lord of all, hath, in a spiritual sense, compassion on as many of the fallen race as are the objects of His free and eternal favour, the effects of which special mercy are the redemption and justification of their persons through the satisfaction of Christ, the effectual vocation, regeneration and sanctification of them by His Spirit, the infallible and final preservation of them in a state of grace on earth, and their everlasting glorification on heaven.

Position 4.–There is no contradiction, whether real or seeming, between these two assertions: (1) that the blessings of grace and glory are peculiar to those whom God hath, in His decree of predestination, set apart for Himself, and (2) that the Gospel declaration runs, that whosoever willeth may take of the water of life freely (Rev. xxii.17). Since, in the first place, none can will, or unfeignedly and spiritually desire, a part in these privileges but those whom God previously makes willing and desirous; and, secondly, that He gives this will to, and excites this desire in, none but His own elect.

Position 5.–Since ungodly men, who are totally and finally destitute of Divine grace, cannot know what this mercy is, nor form any proper apprehensions of it, much less by faith embrace and rely upon it for themselves, and since daily experience, as well as the Scriptures of truth, teaches us that God doth not open the eyes of the reprobate as He doth the eyes of His elect, nor savingly enlighten their understandings, it evidently follows that His mercy was never, from the very first, designed for them, neither will it be applied to them; but, both in designation and application, is proper and peculiar to those only who are predestinated to life, as it is written, “the election hath obtained, and the rest were blinded” (Rom. xi.7).

Position 6.–The whole work of salvation, together with everything that is in order to it or stands in connection with it, is sometimes, in Scripture, comprised under the single term mercy, to show that mere love and absolute grace were the grand cause why the elect are saved, and that all merit, worthiness and good qualifications of theirs were entirely excluded from having any influence of the Divine will why they should be chosen, redeemed and glorified above others. When it is said, “He hath mercy of whom He will have mercy” (Rom. ix.), it is as much as if the apostle had said, “God elected, ransomed, justified, regenerates, sanctifies and glorifies whom He pleases,” every one of these great privileges being briefly summed up and virtually included in that comprehensive phrase, “He hath mercy.”

Position 7.–It follows that, whatever favour is bestowed on us, whatever good thing is in us or wrought by us, whether in will, word or deed, and whatever blessings else we receive from God, from election quite home to glorification, all proceed, merely and entirely, from the good pleasure of His will and His mercy towards us in Christ Jesus. To Him therefore the praise is due, who putteth the difference between man and man by having compassion on some and not on others.

(From: “The Doctrine of Absolute Predestination”)