Selected From: James Buchanan, The Warrant of a Sinner’s Hope in God, in (ed.) John T. Pressly, The Preacher, Vol. 3, 13, June 13, 1845, 97, and The Preacher, Vol. 3, 14, June 27, 1845, 108-109.
Were the believer asked, What is the ground of your faith and hope? He would instantly reply, with David, “I hope in his Word,” but this general answer implies several distinct truths, as, first, that the Scriptures are the Word of God; and secondly, that this Word contains a warrant of hope. We may regard the Word as the immediate warrant of a hope which rests on God himself as its supreme object, or in other words, the proximate ground of hope is God’s testimony, while its ultimate ground is God’s character. Persuaded that the Scriptures are the Word of God, the believer hopes, because he finds a warrant for hope there; and this Word he deems a sufficient warrant, because it comes to him on the authority of One who can neither err nor deceive, whose faithfulness is pledged in every promise, and his honour concerned in every declaration which it contains. He finds the first ground of his hope in the contents of Scripture, but his faith in the Word resolves itself ultimately into confidence in God himself; and hence he is said, at one time, “to hope in his Word,” because the Word is the immediate warrant of faith, and at another, “to hope in the Lord,” because God’s character is its supreme and ultimate ground.
I. The immediate warrant of a sinner’s hope lies wholly and exclusively in the Word.
It is in the objective testimony of God, and not in the subjective experience of our own hearts, that we must find the first ground of our confidence in him. The “bare warrant of his word in Scripture” is that which first brings light and relief to an awakened soul; it is nothing within—no evidence of personal grace—no experience of spiritual life—no discovery of peculiar qualifications—no extraordinary manifestation of divine power; for of this the inquirer may have no consciousness, and if he had, it must all be traced to the Word, the revealed warrant of faith, and the perception of the truth which that Word unfolds. Our hope is lawful and safe if it rests simply on the divine testimony, but it is a dangerous delusion if it rests on any other ground, or goes beyond the warrant of the Word.
That the Word does contain an adequate warrant of hope, might be inferred from the fact that it is expressly declared to be sufficient to beget and sustain a believing confidence in God, and that in the experience of God’s people, it has been the means of quickening and comforting them, when all other light was withdrawn. The Word was given for this end; for even in regard to the obscure and imperfect dispensation of truth which the fathers enjoyed under the Old Testament, it is said, “He established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers to make them known unto their children,” “that they might set their hope in God” (Ps. 78:5, 7). And David, accordingly, found in that earlier part of the Old Testament Scripture, which was in his hands, a sufficient ground of confidence and hope, for he refers constantly to the Word as the spring of all his comfort and the reason of all his prayers: “Let thy mercies come unto me, O Lord, even thy salvation, according to thy Word. So shall I have wherewith to answer him that reproacheth me; for I trust in thy Word. Take not the Word of truth out of my mouth; for I have hoped in thy judgments. Remember the Word unto thy servant upon which thou has caused me to hope. This is my comfort in mine affliction; for thy Word hath quickened me. I entreated thy favour with my whole heart; be merciful unto me according to thy Word. My soul fainteth for thy salvation; but I hope in thy Word. Thy testimonies have I taken as an heritage for ever; for they are the rejoicing of my heart.” (Ps. 119:41–43, 49, 50, 58, 81, 111).
In like manner all the Old Testament worthies found, in God’s Word, an adequate ground of faith and hope, insomuch that “they endured, as seeing Him who is invisible,” and showed that “they had respect unto the promised recompense of reward.” And now that the system of revelation has been completed, and the light of the New Testament added to that of the Old, it is by the truth revealed that “we are begotten to a lively hope;” for we “are born again, not of corruptible seed, but of incorruptible, even by the Word of God which liveth and abideth for ever.”
It is truth, that the objective manifestation of the truth, however clear and perfect, has no saving efficacy without the inward work of the Spirit, but it is equally true that the Word contains all the truth which is ever taught, and that the Spirit’s work consists in enabling us to apprehend and believe what the Scriptures teach, and applying it with demonstration and with power. And hence a perfect sufficiency is ascribed to the Word considered merely as an instrument or means: “The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The judgments of the Lord are true and righteous altogether.” (Ps. 19:7–9). “From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works.” (2 Tim. 3:15–17).
It is evident that this perfect sufficiency, in virtue of which the Scriptures are said to be able to make one wise unto salvation, could not be ascribed to the written Word unless it contained an adequate ground of faith and hope on its being first proposed to a sinner; and if we inquire what warrant of hope the Word affords, we shall find that it is sufficient to produce, at first, and to sustain ever afterwards, a well-grounded confidence in God.
The Word is, in its general scope and design, a revelation of a scheme of grace adapted to the condition and wants of sinners, and comprising everything that is necessary for the salvation of the soul. It is, throughout, a disclosure of God’s purpose and plan of mercy, which was first announced in the great promise, that the Seed of the woman should bruise the serpent’s head; then figuratively exhibited in those institutions of worship by which men were permitted to draw near to God with the typical blood of sacrifice; thereafter explained, with growing clearness, by a series of successive prophets, until, in the fullness of time, it was accomplished by the incarnation and death of Christ; and now standing revealed in all its fullness and perfection, as a scheme devised by God himself, executed by his incarnate Son, and made effectual by the agency of his Holy Spirit.
And, even in this general aspect of it, there is much that is fitted to relieve our anxious fears, and to beget a spirit of hope; for if God has interposed for the express purpose of saving sinners—if this be the one grand subject of revelation from its commencement to its close—the one work which his providence has been carrying on to its completion in all ages, and in which he has expended all the treasures of his unerring wisdom, and the very blood of his beloved Son—then, when God has assumed the office, and revealed himself to me in the character of a Savior, may I not find, in this great fact, a solid ground of comfort? Does it not assure me that almighty power, acting under the guidance of infinite love and unerring wisdom, is engaged in the work of saving sinners such as I feel myself to be? And although, as yet, I have no evidence of my conversion, nor any sure token of special grace, may I not at least look hopefully to God, and wait for him as one that is watching for the morning? But if the divine origin of the scheme be one reason of hope, another may be found in the rich provisions of that scheme—the variety and fullness of the blessings which it comprehends. It comprises everything that my soul requires—pardon of guilt—deliverance from wrath—relief from future punishment—a perfect righteousness, already wrought out and accepted; the privilege of adoption—the grace of sanctification—the gift of the Spirit—the inheritance of glory; all are included in the provisions of this glorious scheme, and are exhibited and proposed to me in the Word, as objects to which I may lawfully aspire—as privileges which it is possible I may attain. And should not the very possibility of my enjoying such a salvation, and the certainty that it shall be enjoyed by many as guilty and polluted as myself, be felt as a sufficient reason for hope and prayer? If one or more of these blessings were offered apart from the rest, or if they were offered on conditions such as I could not fulfill, my hope might sink and die; but when they are all alike exhibited as the several parts of one great salvation, and proposed as God’s gift, to be simply received in faith—when the means and the ends are inseparably linked together, and both connected with the good pleasure and sovereign will of God himself—am I not warranted to look to him for them all, and to cast myself on his mercy, while I hope in his Word?
But there is much more in the Word than a general revelation of a scheme of grace—there is a message expressly addressed to sinners; and the nature of that message is such, that it should leave no doubt on the minds of any as to their personal warrant to turn and live. For,
1. We have God’s call and invitation, nay, his earnest and compassionate entreaty, addressed to sinners of every character, and in every conceivable frame of mind: “Unto you, O men, I call; and my voice is to the sons of man” (Prov. 8:4). “We, then, as fellow-workers with God, beseech you, that ye receive not the grace of God in vain. As ambassadors for Christ, as though God did beseech you by us, we pray you, in Christ’s stead, be ye reconciled unto God.” (2 Cor. 5:19).
To whom are these solemn calls and affectionate entreaties addressed? Some have thought that they belong especially, if not exclusively, to awakened and sensible sinners—to persons who have been so far brought under the power of the truth, as to have some incipient longing for salvation—some convictions of conscience—some emotions of heart, such as may be a sort of personal qualification for obtaining mercy—the grace of congruity1congruity – merit bestowed as a divine gift rather than earned (Ed.) coming first, and the grace of condignity2condignity – merit earned through good works while in a state of grace, and having a just claim on such rewards as heavenly glory (Ed.) afterwards; and, hence, not a few refuse to take to themselves the encouragement which these gracious invitations are designed and fitted to impart; but, as if on purpose to meet and remove this difficulty, God’s call is exhibited in a great a variety of forms, and is specially addressed to many distinct classes of men, in a way admirably adapted to each.
It is often addressed to awakened sinners and anxious inquirers; and there is a peculiar wisdom in singling them out, and speaking comfortably to them; not that their present peace of mind is a predisposing qualification, or a meritorious preparation for mercy; but for the very opposite reason—that they might be ready to despair of it. Hence our Saviour speaks to such as are athirst—to such as hunger and thirst after righteousness—to such as “labour, and are heavy laden”—he invites them to come, and to find rest unto their souls.
But it is addressed to many who are unhappy, without being spiritually awakened;—the mere drudges of the world, and the votaries of its transient pleasures, who, satiated with its gratifications, or disappointed in their hopes, have begun to see the emptiness of all created good, and have made the discovery that all “is vanity and vexation of spirit,” while, as yet, they have no knowledge of a better portion. “Ho! Every one that thirsteth, come ye to the waters” (Isa. 55:1). What sort of a thirst is meant? Is it a spiritual thirst—a longing after spiritual enjoyments, such as belongs to those who hunger and thirst after righteousness, as David did, when he said, “My soul thirsteth for God in a dry and parched land?” or is it a natural thirst—a longing after mere natural enjoyments, such as unconverted men may feel? It is evidently the latter that is chiefly meant; for the parties spoken to are described as seeking their happiness where it is not to be found: “Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight in fatness” (Isa. 55:2). At all events, the thirst here mentioned is no predisposing qualification—no meritorious preparation for grace; for they are invited to accept a gift freely tendered and freely bestowed: “He that hath no money [nothing to offer in exchange], come ye, buy and eat; yea, buy wine and milk without money and without price.”
It is addressed to many who are not only spiritually unawakened, but utterly insensible of their present misery, and unaware of their awful danger; for the Saviour, speaking to those who said, “I am rich, and increased with goods, and have need of nothing; and knew not that they were wretched, and miserable, and poor, and blind, and naked,”—counsels them to “buy of him gold tried in the fire, that they might be rich; and white raiment, that they might be clothed; and to anoint their eyes with eyesalve, that they might see” (Rev. 3:17–18). And it is to such lukewarm and careless sinners that he addresses these memorable words: “Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Rev. 3:20).
Still, it may be said, the Laodiceans were Christians, although they had fallen into a state of declension and decay; but elsewhere the call is expressly addressed to the wicked and the unrighteous—to men walking on the broad way, which they are commanded to abandon; and far from God, to whom they are invited to return. “Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.” (Isa. 45:7). “As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?” (Ezek. 33:11). Nay, the word is addressed to such as are asleep and dead: “Awake, thou that sleepest, and arise from the dead, and Christ will give thee light.” (Eph. 5:14). And the apostles were commissioned to preach to men, like Ezekiel when he prophesied over the dry bones in the valley of vision; that, by the ministry of the Word, they might “open their eyes, and turn them from darkness to light, and from the power of Satan unto God.”
To whatever class of gospel hearers, then, you belong, and whatever may be your present character or frame of mind, God’s call is addressed to you—he speaks to you in the language of invitation and entreaty; and in that gracious call you may find a sufficient warrant of hope.
2. But you are not left to draw your encouragement by way of inference merely from the call and invitation of the gospel; it comes to you accompanied with exceeding great and precious PROMISES—promises in which God’s faithfulness is absolutely pledged, and which you may confidently plead in prayer. These promises are the very marrow of the gospel and include in them every blessing which we need for time and eternity. It is not one privilege only that is promised, but all the privileges of the covenant—not a partial, but a full and complete salvation, comprising all that Christ purchased, and all that the Spirit imparts. Consider what is it that your soul needs, and see if you cannot find it in one or other of these promises. Are you guilty, and do you stand in need of pardon?—God’s promise runs in these terms: “Return unto the Lord, and he will have mercy upon you; even unto our God, for he will abundantly pardon.” (Isa. 55:7). “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, yet shall they be as wool.” (Isa. 1:18). Are you ignorant and depraved, and do you stand in need of enlightening and sanctifying grace?—God’s promise runs in these terms: “Turn ye at my reproof: behold I will pour out my Spirit unto you; I will make known my words unto you.” (Prov. 1:23). For, “if ye, being evil, know how to give good gifts unto your children, how much more will your Father in heaven give the Holy Spirit to them that ask him.” Are you stout-hearted, and far from righteousness, and do you stand in need of a great deliverance?—God’s promise runs in these terms: “Hearken unto me, ye stout-hearted that are far from righteousness; I bring near my righteousness; it shall not be far off, and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory.” (Isa. 46:12–13). Are you polluted with sin, and do you stand in need of a new heart?—God’s promise runs in these terms: “I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh.” (Ezek. 36:25–26). Are you weak, and ready to faint and be discouraged, and do you stand in need of strength?—God’s promise runs in these terms: “Let him take hold of my strength, that he may make peace with me; and he shall make peace with me.” (Isa. 27:5). “I will make my grace sufficient for thee; I will perfect my strength in weakness.” Are you exposed to danger and afraid of the wrath to come?—God’s promise runs in these terms: “He that heareth my word, and believeth, shall not come into condemnation.” “They shall never perish, neither shall any pluck them out of my hand.” (John 5:24, 10:28). Are you dying creatures, and do you stand in need of life?—“This is the promise that he hath promised us, even eternal life.” (1 John 2:25). “This is the record that God hath given to us eternal life, and that this life is in his Son.”
So rich and various are the promises of God in the Word. They contain “all things that pertain to life and godliness” (2 Pet. 1:3), and are so great and precious, that “by these ye may be partakers of the divine nature.” It may seem that many of these promises belong only to converted men; and it is certain that they will be fulfilled and enjoyed only in the experience of believers. Those “who stagger at the promise through unbelief,” or “who stumble at the Word, being disobedient,” shall not obtain the blessings of which we speak. But these promises are, nevertheless, exhibited and proposed to all in the gospel, and are expressly addressed, in many instances, to the unbelieving and unthankful; for it is with us as it was with the Jews. “To them pertained the promises;” yet many of them forfeited the blessing through unbelief; and the apostle says, “Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them; but the word preached did not profit them, not being mixed with faith in them that heard it.” (Heb. 4:1–2). The promises are really addressed to many who will never experience their fulfillment; for is not Christ proposed to all as a Saviour?—and Christ, too, in all his fullness? And are not all the promises of God yea and amen in Christ Jesus?
3. But you are not left to question your interest in the promise, or your warrant to appropriate it to yourselves; for, besides calling and inviting you, and giving you liberty to apply to himself, and holding out exceeding great and precious promises to encourage you, God lays his EXPRESS COMMAND upon each of you, and declares that your continued unbelief will be treated as a heinous sin, and visited with fearful judgments. If his Word contained nothing more than a bare permission—had it only intimated the possibility of salvation—had it opened a door of mercy, and given me leave to enter in, without the hazard of incurring the guilt of presumption then, in proportion to the earnestness of my soul, I might have ventured to draw nigh, and put in my plea, casting myself on his sovereign will, and placing myself at his absolute disposal; but when, besides giving me leave, he lays his command upon me—when he tells, not only that I may, but that I should enter in by that door, and that I must, if I would not perish in my unbelief—then I feel that the presumption now lies, not in consenting, but in refusing, to come; and that, God’s Word being express and clear, I have no excuse for hesitation or diffidence or distrust. For “this is his commandment, That we should believe on the name of his Son Jesus Christ” (1 John 3:23); and “this is the condemnation, that light hath come into the world, but men loved darkness rather than light, because their deeds were evil.” The first of all duties is faith in God’s revealed testimony; and when that testimony declares that it is his imperative will that we should “turn and live,” the guilt of presumption is incurred, not in obeying that will, but in disobeying it—not in receiving, but in rejecting his gracious call. When the Jews asked the Saviour, “What shall we do, that we might work the works of God?” he replied: “This is the work of God, that ye believe on him whom he hath sent.” (John 6:28–29).
4. In addition to all these encouragements, I might mention a multitude of general assurances, which although not given in the form of invitations, or promises, or commands, afford ample ground for faith and hope. Such as the general announcement of God’s great gift: “God so loved the world as to give his only begotten Son, that whosoever believeth in him might not perish, but have eternal life;” or that of Christ’s all-sufficiency: “He is able to save unto the uttermost all that come unto God by him:”—“He is exalted as a Prince and a Saviour, to give repentance and remission of sins;” or that of divine mercy towards sinners: “God is good unto all, and his tender mercies are over all his works”—“he willeth not the death of the sinner”—“He afflicteth not willingly, nor grieveth the children of men;” or that of the efficacy of Christ’s blood: “The blood of Jesus Christ cleanseth from all sin;” or, finally, that of the certainty of salvation to as many as believe the Word of promise—“for the Scriptures saith, Whosoever believeth in him shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.” (Rom. 10:11–13). “As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life.” (John 3:14–15).
The Scriptures afford a clear warrant for our applying these general announcements to ourselves individually; for the general call or statement of doctrine is equivalent to a special offer of grace to each, and we are taught that it is to be thus understood and applied. The general doctrine is—“Whosoever believeth shall not perish;” but Paul specializes that doctrine, and applies it individually, in the case of the Philippian jailer, saying, “Believe in the Lord Jesus Christ, and thou shalt be saved, and THY HOUSE.”
The Word contains, then, a sufficient warrant of faith and hope; indeed, it is impossible to conceive in what plainer terms a warrant could have been conveyed; and it is our duty simply to believe God’s Word, and to apply it to ourselves. Our obligation to obey his Word is co-ordinate, if it be not identical, with our obligation to obey his will. His authority is equally to be revered when it speaks to us in the sweet accents of the gospel, as when it is heard in the thunders of the law; we are as much bound to believe God when he speaks, as to obey God when he commands. And this leads me to observe,
II. That it is with God himself that in this matter we have to do; and that, while the written Word is the immediate or proximate warrant of faith, yet God’s character is ultimate ground.
We believe the truth which comes to us on his authority, because we know that he can neither err nor deceive—that, as the omniscient one, he knows all things; and, as the God of truth, he speaks nothing but what is infallibly true, and promises nothing that he is unwilling to perform. In the Word his faithfulness is pledged, and may be regarded as a security additional to any that we could have found in the general perfections of his nature. He has revealed the purpose and plan of grace—he has exhibited it in the form of express promises, and thereby given us his bond, nay, his oath of security, that “by two immutable things, in which it was impossible for God to lie, we might have strong consolation.” And hence, faith in God’s Word resolves itself ultimately into confidence in God himself, while unbelief in his Word is declared to be an impeachment of his character, and a distrust of his truth. Faith implies confidence in the divine Word, springing from confidence in the divine character; and hence, the man who believes is said to trust in God, to hope in the Lord, and to set to his seal that God is true;—as is said of Abraham: “He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God, and being fully persuaded that what he had promised he was able also to perform” (Rom. 4:20–21); and of Sarah, that she “received strength, because she judged him faithful who had promised” (Heb. 11:11); and we are exhorted to “hold fast the profession of our faith without wavering,” on this ground: “for he is faithful that promised” (Heb. 10:23); “faithful is he that calleth you, who also will do it;” and Mary the mother of Jesus was blessed, because she believed; for “there shall be a performance of those things were told her from the Lord.” (Luke 1:45). Unbelief, on the other hand, implies distrust of the Word, springing from distrust of God himself; for “he that believeth not God hath made him a liar, because he believeth not the record which God gave of his Son.” (1 John 5:10).
When we read the Word, therefore, we ought to feel that God is dealing with us, and that it is with God we have to do; and, reflecting on it in this light, can we really feel any difficulty in discovering a warrant for hope towards him? Does he not speak to us?—does he not speak to us graciously?—does he not call, and invite, and entreat us?—does he not hold out great and precious promises?—does he not direct, and persuade, and command us to believe, and live? What warrant would satisfy our desires, if this be insufficient? If the Lord would come down and write out a covenant, and put it into our hands, containing the same assurances and promises which we find in the Bible, would we willingly subscribe it, and would we deem our salvation sure? And why not subscribe our names to the everlasting covenant, which is ordered in all things, and sure?—why not appropriate the promises which that covenant unfolds? Your name is not mentioned in the Word, but your state is described—your character, your wants; so that you may be as sure that it is addressed to you as that you are a man or a woman, a sinner and an alien; and it is simply by believing his Word that objective truth becomes matter of subjective experience. When God speaks, it is yours to hear; and hearing, to believe and obey. Does he call you?—Faith says: “Lord, I come; thou wilt in no wise cast me out.” Does he promise?—Faith replies: “Lord, I believe; there shall be a performance of the Word that has come to me from the Lord.” Does he reveal himself as the Lord your God?—Faith answers: “My Lord, and my God!” Does he give a gracious assurance?—Faith converts it into prayer; for God’s Word is the warrant of believing prayer, as we learn from the case of David, when he said: “Thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee: and now, O Lord God, thou art that God, and thy words be true, and thou hast promised this goodness unto thy servant: therefore now let it please thee to bless the house of thy servant, that it may continue for ever before thee: for thou, O Lord God, hast spoken it: and with thy blessing let the house of thy servant be blessed for ever.” (2 Sam. 7:27–29). And why may we not turn every promise into a prayer? And every call, and invitation, and command, into a ground of hope?—for prayer is nothing else than a pleading of God’s promises, and hope is nothing else than the persuasion “that there shall be a fulfillment of the things that were spoken by the Lord.”
There is much, then, in the Word to encourage a sinner’s hope, but there is nothing there to warrant a careless security; there is enough to afford relief to an awakened and earnest spirit—there is nothing to sanction indifference or sloth. The calls and invitations of the gospel are alike gracious and free; but it is still true that, naturally, we are dead in trespasses and sins—that unless we be born again we cannot see the kingdom of God—that many are called, but few chosen; and that the gospel itself, which is the savour of life unto some, is the savour of death unto others. “Wide is the gate, and broad is the way that leadeth to destruction, and many there be that go in thereat; because strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it.” (Matt. 7:13–14). God’s faithfulness stands pledged to every sinner who believes his Word, and pleads it at a throne of grace, that not one jot or tittle of that Word shall fail; but God’s sovereignty is not pledged to work faith in all, or to bring all to heaven.
There are some doctrines in the Word which are often regarded, by anxious inquirers, as drawbacks on the freeness, or deductions from the universality, of the gospel call—such as the doctrine of election, the peculiar relation which Christ bears to his sheep, and the sovereign dispensation of the Spirit. And when these doctrines are taken into view, there may be an apparent, or even a real difficulty in stating, at least in formal propositions, what is the doctrinal basis of the universal call, or explaining the rationale of the system, so as to remove all mystery. But God’s simple Word is the sinner’s warrant—the whole Word, indeed, including these doctrines, for no part of revealed truth must be evaded or overlooked—but the Word considered as a message from God to us, declaring his will, and directing us in duty. And thus considered, it will be found that these high and awful doctrines are not designed to annul or impair any one of the calls or invitations—any one of the promises and commands, which it contains—but do afford a very urgent reason why we should make no delay, but flee for our life; striving to enter in before the door is shut, and giving all diligence to make our calling and election sure.
