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chapter 20 of the gospel and 
of the extent of the grace thereof. While you're finding your way 
there, or if you're there already, just by way of introduction, 
the theme of this chapter is not necessarily a definition 
of the gospel. The theme of the chapter is the 
necessity and the exclusivity of special gospel revelation 
for salvation. So it says of the gospel, But 
it isn't necessarily designed to set forth a definition of 
the gospel, though Christ is in there, his saving work, etc. 
Its primary force is to stress the necessity of special gospel 
revelation for salvation over and against primarily some errors 
that were being promulgated at the time of, within the context 
of the 17th century. So I'm just going to read the 
chapter myself, 1, 2, 3, and 4, those four paragraphs, and 
then we'll get into a study of this chapter. The covenant of 
works being broken by sin and made unprofitable unto life, 
God was pleased to give forth the promise of Christ, the seed 
of the woman, as the means of calling the elect and begetting 
in them faith and repentance. In this promise the gospel, as 
to the substance of it, was revealed. and is there ineffectual for 
the conversion and salvation of sinners. This promise of Christ 
and salvation by him is revealed only by the word of God, neither 
do the works of creation or providence with the light of nature make 
discovery of Christ or of grace by him, so much as in a general 
or obscure way, much less that men destitute of the revelation 
of him by the promise or gospel should be enabled thereby to 
attain saving faith or repentance. The revelation of the gospel 
unto sinners, made in diverse times and by sundry parts, with 
the addition of promises and precepts for the obedience required 
therein, as to the nations and persons to whom it is granted, 
is merely of the sovereign will and good pleasure of God, not 
being annexed by virtue of any promise to the due improvement 
of men's natural abilities, by virtue of common light received 
without it, which none ever did make or can do so. And therefore, 
in all ages, the preaching of the gospel has been granted unto 
persons and nations as to the extent or straightening of it 
in great variety according to the counsel of the will of God. 
Although the gospel be the only outward means of revealing Christ 
and saving grace and is as such abundantly sufficient thereunto, 
yet that men who are dead in trespasses may be born again, 
quickened or regenerated There is moreover necessary and effectual 
insuperable work of the Holy Spirit upon the whole soul for 
the producing in them a new spiritual life without which no other means 
will affect their conversion unto God. So there we have it, 
those four paragraphs of the gospel and of the extent of the 
grace thereof. Now just some brief history before 
we dive into the content of these paragraphs, just some history 
with regards to this particular chapter. The Baptist confession 
here, It differs from the Westminster Confession of Faith, and it differs 
in that this chapter is absent from the Westminster Confession 
of Faith. The Baptists here followed the 
Congregationalists who inserted this chapter into their Savoy 
Declaration in 1658. So you have the Westminster Confession 
of Faith, 1647. The insertion of it by the Congregationalists 
and the inclusion of the Baptists of this chapter doesn't mean 
that the Westminster Confession of Faith was absent of the stuff 
and the theme of this particular chapter. It's just that there 
were needs contemporaneous to the framing of these confessions, 
errors being promulgated by errorists that necessitated a more clear 
expression of the doctrine contained in Chapter 20. In fact, the Second 
London Baptist Confession in its introduction and its A preface, 
we read this, a few things we have added for obviating to anticipate 
and dispose of effectively some erroneous opinions that have 
been more broadly and boldly here of late maintained by the 
assertors than in former times. What is dispersed and by intimation 
in the assembly's confession with some little addition is 
here brought together and more fully under one head. as well in the preface to the 
Savoy. With regards to this chapter 
specifically, the Congregationalists wrote, after the 19th cap of 
the law, that is chapter, after the 19th cap of the law, we have 
added a cap of the gospel. It being a title that may not 
be omitted in a confession of faith. In which chapter, what 
is dispersed, and by intimation in the assembly's confession 
with some little addition, is here brought together and more 
fully under one head. So there were, the content of 
this, the doctrinal content and the theme, is no doubt in the 
Westminster Confession in various parts, but it's brought together 
under one head, in one chapter, more clearly, in order to combat 
certain error that, again, was being promulgated at the time 
of its framing. That error, those, well, probably 
what is in view are two specific errors or two specific enemies, 
if you will, of the truth set forth here. And those two things 
are first, an incipient deism. Incipient simply means in the 
beginning stages. There was an error being propagated 
in the 17th century called deism, which It was simply, not simply, 
erroneously obviously, but they were saying that there is a God 
who has created, but he is not involved in the normal affairs 
of that creation. In other words, yes, a God of 
creation, but not a God of providence and revelation. And so they would 
be naysayers against proper Christian religion, thinking that it has 
spoiled the true doctrine of God who has revealed himself 
in nature, but has not spoken to men specially in revelation, 
and does not guide the affairs of men. And so that deism is 
in view because, not only because, but primarily because they specifically 
rejected special revelation as being authentically and authoritatively 
from the God who created the world. As well, what's in view, 
and in fact, just at this point, just to note, This is John Henry 
Overton in his English Church in the 18th century. He wrote, 
the deists thought any revelation from God beyond that which he 
has given us in nature unnecessary. And in particular, they rejected 
all that God is supposed to have revealed in the Old Testament 
and almost all in the new. The sufficiency of natural religion 
was the keynote of deism. So you can see then, as we get 
into this chapter more, why the Baptists here are stressing the 
necessity of special revelation over and against the insufficiency 
of natural revelation unto salvation and the proper knowledge of God. 
So the first error in view is incipient deism. The second error 
in view is at the point of the general Baptists. At this time, 
you have the general Baptists and the particular Baptists. 
The general Baptists. had a view of the atonement, 
which was obviously erroneous, having a universalistic view 
of the efficacy of the atoning work of the Lord Jesus Christ. 
And some other views as well that were erroneous. James Renahan 
wrote this, the Baptist positions may be summarized in two ways. While both groups believed in 
salvation by Christ, the general Baptists acknowledged that people 
may receive that salvation via either general or special revelation, 
while the particular Baptists argued that salvation would only 
come by means of special revelation. For the general Baptists, Christ's 
atonement removed the stain of original sin and set man's will 
free to follow whatever light he received. So long as he followed 
that light, God in Christ would provide him with salvation. For 
the particulars, the doctrine of total depravity precluded 
any sincere acts by fallen men. No one could come to Christ apart 
from hearing the specific message of Christ as revealed in Holy 
Scripture. So hopefully as we work through 
this chapter, and maybe if you recall having just read it minutes 
ago, you can see why they framed it this way and why the Congregationalists, 
the Baptists including it, worded it that way. Because of these 
errors which really have in their crosshairs the sufficiency of 
special revelation and the necessity of the gospel preached to men. 
in order for them to know God and to be saved from their sins. 
So let's get into four points as we examine this chapter. And 
those four points are these. First, the commencement and specific 
focus of special gospel revelation. Secondly, the exclusivity and 
sufficiency of special gospel revelation. Thirdly, the reality 
of divine sovereignty in special gospel revelation. And then lastly, 
the sufficiency of special gospel revelation qualified by the necessity 
of divine action for conversion. So that's a lot of information 
there. But we'll repeat these as we 
go through the chapter. First off, the commencement and 
specific focus of special gospel revelation. Notice what the confession 
says in paragraph one, the covenant of works being broken by sin 
and made unprofitable unto life, God was pleased to give forth 
the promise of Christ, the seed of the woman, as the means of 
calling the elect and begetting in them faith and repentance. 
The commencement of special gospel revelation is seen in that it 
is given at the outset of the fall, the seed of the woman. 
So Genesis 3.15 is brought into view as the inauguration or the 
commencement of special gospel revelation. The covenant of works, 
again, the confession, the Baptist confession, doesn't reject that 
doctrine, but rather upholds it with great clarity here in 
saying the covenant of works. It's broken by sin, made unprofitable 
unto life, and so God was pleased to give forth the promise of 
the gospel, and we see here the promise of Christ, the seed of 
the woman as the means of calling the elect. So we understand already 
at the outset That man, a sinner, has only always been saved, always 
and ever been saved from the outset of human history to the 
end of human history by the promise of Christ set before them in 
the gospel. There's no other means of salvation. 
It is only by the seed of the woman, that hero born of woman 
who would crush the serpent with his heel. And so we want to note 
here, special gospel revelation is not confined to the New Testament. nor the specific time period 
it is concerned with. In other words, the introduction 
of the gospel doesn't come to us in the New Testament nor the 
time of the New Testament, the first century. But rather, the 
gospel is given to us at the outset of human history as a 
result of the covenant of works being broken by sin and made 
unprofitable unto life. Jim Renahan at this particular 
point and at this particular verse, or excuse me, this paragraph 
in this chapter, he writes, this is covenantal language and reflects 
the notion that God always addresses men by way of covenant. The preaching 
of the gospel telling men that they are covenant breakers in 
Adam and must become covenant keepers in Christ is the appointed 
method of begetting faith and repentance. It was revealed to 
Eve after the fall and has been the central message of human 
history. So you see, against some notion 
of revelatory or salvific dispensations whereby men are saved in some 
other way other than the promise of Christ revealed to them, the 
Bible comes to us, our confession upholding it, in with this reality 
that it has always been by the seed of the woman who would crush 
the serpent with his heel. It has always been the promise 
of Christ set before men as the only way of being saved. Special gospel revelation is 
not confined to the New Testament nor its specific time period. We see this obviously, again, 
Genesis 3.15, but let's turn in our Bibles to Luke 24 and 
then to Acts 3, just to see this. And Luke 24 is one of those places 
that we often go to and should often go to, to see Christ as 
the scope of scripture, to see Christ as the sum and substance, 
if you will, of the special revelation message. It is a message of Christ. And notice, what we have here 
with regards to the Lord Jesus Christ giving instruction post-resurrection, 
Luke 24, 25. Remember the disciples on the 
way to Emmaus are in despair, and this is what we see Christ 
responding to them with. Then he said to them, O foolish 
ones, and slow of heart to believe in all that the prophets have 
spoken, ought not the Christ to have suffered these things 
and to enter into his glory? And beginning at Moses and all 
the prophets, he expounded to them in all the scriptures the 
things concerning himself. You see, we safely assume that 
Christ is opening up the reality of Genesis 3.15 and other texts 
in the Old Testament, but he's opening up the reality and exegeting, 
if you will, the seed of the woman text in order to encourage 
these disciples and to stress the fact that the scriptures 
wrote concerning me that I would be delivered up into the hands 
of wicked men and would be raised the third day. Beginning at Moses 
and all the prophets, he expounded to them in all the scriptures 
the things concerning himself. As Renahan says, it was revealed 
to Eve after the fall that is the gospel promise and has been 
the central message of human history ever since that. He goes 
on, and when we get to the portion in verse 44, notice your subtitle 
there, uninspired, might say the scriptures opened, and then 
we have the inspired text. Then he said to them, verse 44, 
these are the words which I spoke to you while I was still with 
you, that all things must be fulfilled which were written 
in the law of Moses and the prophets and the Psalms concerning me. And he opened their understanding 
that they might comprehend the scriptures. So there we see Jesus 
Christ bringing forth the reality that he is the scope of scripture. He is the sum and substance of 
all theology, the glorious incarnation of the way, the truth, and the 
life, to use Spurgeon's language. And so this is true. Special gospel revelation is 
not confined to the New Testament, nor the specific time period 
it is concerned with, but rather Christ and salvation by him is 
the reality. Never was salvation by anyone 
or anything other than the blessed Redeemer, our blessed Christ. In fact, if we go to the Bible 
and we ask the question, has this ever been stated by Christ? 
Has this ever been stated by the apostles? That salvation 
has only ever been by belief in this Redeemer? The answer 
is yes. In fact, in John chapter 8, we 
see from the lips of Christ this exact reality, John chapter 8 
and verse 56. Notice what we find there, back 
up to verse 54 though. Jesus answered, if I honor myself, 
this is John 8, 54, my honor is nothing. It is my father who 
honors me of whom you say that he is your God. Yet you have 
not known him, but I know him. And if I say I do not know him, 
I shall be a liar like you, but I do know him and keep his word. 
Your father Abraham rejoiced to see my day, and he saw it 
and was glad." You see, the promise was given to Adam and Eve in 
the garden after the fall. The seed of the woman will crush 
the serpent with his heel. And then by farther steps, this 
promise is revealed throughout as the central message of human 
history, and it comes to Adam in the form of the promise given 
to him. And Christ says here, your father 
Abraham rejoiced to see my day. He saw it and was glad. You see, 
the promise to Abraham wasn't empty of the content of the hero 
born of woman who would crush the serpent with his heel, but 
rather it was a farther step in elucidating that initial promise. It was a further step in expanding 
that promise of Christ, the seed of the woman, as the means of 
calling the elect and begetting in Christ's saints, faith and 
repentance, Christ's elect, faith and repentance. So the promise 
is given to Abraham. Abraham rejoiced to see Christ's 
day. He saw it and he was glad. This 
same truth is brought out before us in Galatians as well, in Galatians 
chapter three. Notice in Galatians three at 
verse seven. Therefore, know that only those 
who are of faith are sons of Abraham. And the scripture foreseeing 
that God would justify the Gentiles by faith preached the gospel 
to Abraham beforehand saying, in you all the nations shall 
be blessed. So then, those who are of faith are blessed with 
believing Abraham. And so we see there again, Abraham 
given that gospel promise, Christ in salvation by him. is the only 
way that salvation has ever been. You can make a note, if you're 
interested, Romans 3.25. There we see that Christ set 
forth as a propitiation for those sins of the Old Testament saints. On that, Gil writes, the sins 
of Old Testament saints who lived before the incarnation of Christ 
and the oblation of His sacrifice And though this is not to be 
restrained to them only, for Christ's blood was shed for the 
remission of all his people's sins, past, present, and to come. Yet the sins of the saints before 
the coming of Christ seem to be particularly designed, there 
in Romans 3.25, which shows the insufficiency of legal sacrifices, 
sets forth the efficacy of Christ's blood and sacrifice, and demonstrates 
him to be a perfect savior. So the commencement of special 
gospel revelation, and of course the specific focus of special 
gospel revelation is Christ Jesus the Lord, isn't it? In this promise 
the gospel as to the substance of it was revealed and is there 
in effectual for the conversion and salvation of sinners. The 
gospel of Christ is what is effectual for the conversion and the salvation 
of sinners. Secondly, and we'll see that 
more as we move on now, secondly, the exclusivity and sufficiency 
of special gospel revelation. Notice what we have in chapter 
two. The promise of Christ and salvation by him is revealed 
only by the word of God. So the exclusivity of special 
gospel revelation, this promise of Christ and salvation by him 
is revealed only by the word of God. Neither do the works 
of creation or providence with the light of nature make discovery 
of Christ or of grace by him, so much as in a general or obscure 
way, much less that men destitute of the revelation of him by the 
promise or gospel should be enabled thereby to attain saving faith 
or repentance." So you see how the Baptists here and the Congregationalists 
before them are targeting these deists and these general Baptists 
who would say that it isn't only, well in fact the deists would 
probably not say at all, but the idea is that natural revelation, 
God's general revelation in nature, the light of nature itself is 
sufficient to bring to men enough knowledge whereby they can know 
their God and be saved from their sins. The Baptists are stressing 
the insufficiency of general revelation in the light of nature 
for such a thing, but rather arguing for the sufficiency of 
special gospel revelation, God's Word, for the salvation of sinners, 
revealed only by the Word of God. We need to know that man 
is dependent upon God to know anything, and that is a revelation 
from God, whether general or special. But man is dependent 
upon God to know anything. We know by derivation. And we only know from a position 
of dependency upon God for that knowledge. James White, our limitedness 
as creatures makes us dependent on God's revelation. That's why 
we don't start with ourselves. The deists would start with their 
selves, arguing that unaided human reason is enough to arrive 
at the proper knowledge of God. General Baptists would say that 
those devoid of gospel proclamation and the word of God by virtue 
of the reality and strength of the light of nature can be brought 
to a saving knowledge of God. And of course the confession 
built upon the only foundation of the Bible argues otherwise. 
We have the faculty by which to know from God and we have 
the things that we are to know from God. Remember, we have the reality 
though of general revelation. The confession here speaks to 
it, neither do the works of creation or providence with the light 
of nature. A general revelation, God reveals 
himself in creation and providence. Raymond at this point notes, 
all men already have an awareness of God by virtue of his divine 
image within them and his revelation of himself both in nature and 
in his providential dealings with his world. Calvin at the 
point of Psalm 19, the heavens declare the glory of God, the 
firmament shows his handiwork. Calvin writes, David with the 
highest reason declares that although God should not speak 
a single word to men, yet the orderly and useful succession 
of days and nights eloquently proclaims the glory of God and 
that there is now left to men no pretext for ignorance. There 
is a sufficiency in general revelation to bring men to the point where 
there is no pretext for ignorance because the heavens do declare 
the glory of God. The firmament does show his handiwork. 
Day after day do utter speech. Night after night do reveal knowledge. 
And there is nowhere in God's creation where the voice of God 
is not heard in that particular sense of his general revelation 
in the light of nature. However, and of course, there 
is an insufficiency, too, that general revelation. Again, the 
confession here says, neither do the works of creation or providence 
with the light of nature make discovery of Christ or grace 
by him. If you turn back with me in your 
confession to the first chapter, excuse me, yeah, the first chapter 
of the Holy Scriptures, we see that as well in paragraph one 
of the chapter on the Holy Scriptures. And notice what we find there. Let's see here. Well, let's go from the beginning. 
The Holy Scripture is the only sufficient, certain, and infallible 
rule of all saving knowledge, faith, and obedience. Although 
the light of nature and the works of creation and providence do 
so far manifest the goodness, wisdom, and power of God as to 
leave men inexcusable, yet are they not sufficient to give that 
knowledge of God and His will which is necessary unto salvation. So you see there the acknowledgment 
of God's glory in the works of creation and providence. You 
see the doctrine of the necessity of special revelation is not 
designed to denigrate the glory of God in creation, but rather 
it's to highlight the fact that God's general revelation is insufficient. They do manifest that as to leave 
men inexcusable, but they are not sufficient to give that knowledge 
of God and his will which is necessary unto salvation. And 
so notice then, as chapter 20 highlights in less words, but 
though it's the same truth, therefore it pleased the Lord at sundry 
times and in diverse manners to reveal himself and to declare 
that his will unto his church. And afterward, for the better 
preserving and propagating of the truth and for the more sure 
establishment and comfort of the church against the corruption 
of the flesh and the malice of Satan and of the world to commit 
the same holy unto writing, which maketh the holy scriptures to 
be most necessary, those former ways of God's revealing his will 
unto his people being now ceased. Robert Raymond on that particular 
portion, again, we're talking now about the sufficiency of 
gospel revelation over and against general revelation and its insufficiency. Raymond writes, the confession 
begins, this is at chapter one, what he's talking about, by asserting 
that although all men and women know God at some level of consciousness 
or unconsciousness because of God's revealing work both within 
them, that is the light of nature within men and women, and all 
around them in both his creation and providential care, yet this 
general revelation is not sufficient to give them the knowledge of 
God that is necessary for salvation. All it does is leave them in 
their idolatry without excuse. Therefore, the confession continues, 
God revealed himself propositionally at many different times and in 
different ways and declared the content of that special revelatory 
activity to be his will for his church. This makes the Holy Scriptures 
to be most necessary, the confession contends, over against Rome and 
the Anabaptist mystics, those former ways of God's revealing 
his will unto his people being now ceased. back in chapter 20, 
paragraph 2 of chapter 20, is concerned with that very thing. 
First, the exclusivity of special gospel revelation. It's only 
by the word of God. And then by virtue of marking 
and noting the insufficiency of general revelation, it stresses 
the sufficiency of special gospel revelation for the salvation 
of sinners. The sufficiency of gospel revelation, 
we could go to 2 Timothy 3 to note that. Remember what we have 
in 2 Timothy 3, but the reality of the holy scriptures as being 
completely sufficient for the knowledge of God and for salvation. All scripture is given, and actually 
even before that, Our previous point, Christ being preached 
in the Old Testament, being the scope of scripture, beginning 
in verse 14, but you must continue in the things which you have 
learned and been assured of, knowing from whom you have learned 
them, and that from childhood you have known the holy scriptures, 
which are able to make you wise for 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 complete, 
thoroughly equipped for every good work." So clearly there 
we have the sufficiency of special revelations set forth. Turretin, 
on this particular point, writes the following, the revelation 
of the Word of God to man is absolutely and simply necessary 
for salvation. It is the seed of which we are 
born again, 1 Peter 1.23, the light by which we are directed, 
Psalm 119, 105, the food upon which we feed, Hebrews 5, 13, 
and 14, and the foundation upon which we are built, Ephesians 
2, 20. So that's the exclusivity and 
sufficiency of special gospel revelation. Thirdly, the reality 
of divine sovereignty in special gospel revelation. Notice what 
we have in paragraph 3 at this particular point, the reality 
of divine sovereignty and special gospel revelation. The revelation 
of the gospel unto sinners made in diverse times and by sundry 
parts with the addition of promises and precepts for the obedience 
required therein as to the nations and persons to whom it is granted 
is merely of the sovereign will and good pleasure of God. So 
the The dispensation of the gospel, that is the revealing of the 
gospel to men, is only by the sovereign will of God and in 
his good pleasure. God is not obliged to reveal 
the gospel to anyone and everyone. There is no sort of principle 
of fairness outside of God that dictates that the gospel must 
be dispensed and delivered to anyone and everyone without exception. 
There is no such abiding principle. The only abiding principle is 
the sovereignty of God in the salvation of sinners, the counsel 
of His most divine and perfect will in the dispensation of gospel 
truths. God is not subordinate to some 
fairness principle of the universal international expansion of the 
gospel. You see, when the general Baptists 
would argue that this particular point, Christ's atonement removed 
the stain of original sin and set man's will free to follow 
whatever light he received. That is to argue, if you will, 
from some universal fairness principle of the international 
expansion of the gospel. Well, you see, the gospel must 
go out to every nation. And if it doesn't, then by the 
light that they have within them by God's general revelation, 
God will accept them in his sight by virtue of good works and Yet 
things followed after the dictates of their own consciences. Well, 
no. The reality of divine sovereignty and special gospel revelation 
is set before us in the Bible. And in fact, if you look at, 
I believe this is what Renahan brings out in the same article, 
you look at the drive and the motivation then behind missions. 
He notes that the general Baptists, the Arminian Baptists, The drive 
or motivation for missions would not be as strong in them as it 
would be in the particular Baptist. It is a robust biblical Calvinism 
that is the drive behind missions. Why? Because of the necessity 
of special gospel revelation for the salvation of sinners. 
If it is the case that men with the light that is given to them 
in general revelation can be brought to the knowledge of God, 
then why damn them by a missionary effort by bringing the gospel 
revelation to them only to have it rejected by them? It is a 
robust Calvinism that is the only true and strong and proper 
motivation for a vigorous missionary activity to bring to men the 
glorious gospel of our blessed God. So getting back to this then. 
God reveals the gospel according to his good pleasure. When we see here, just because 
that's the language used here, and just a note to it, we see 
here this language, not being annexed by virtue of any promise 
to the due improvement of men's natural abilities by virtue of 
common light received without it. What the confession is saying 
there is simply that the preaching of the gospel by the command 
of God as a way of salvation is not appended by a secondary 
option, which is God saving people by the light of nature given 
in general revelation. In other words, almost as if 
there's this greater and lesser than means by which God saves. The preaching of the gospel and 
then this annexed or super added option which is the light of 
nature in men and that sort of idea. They're saying not being 
annexed by virtue of any promise to the due improvement of men's 
natural abilities. So, and in fact, they go on to 
argue why that is the case. Well, first off, it's because 
of the sovereignty of God, but secondarily, it's because men 
could never be brought to a knowledge, a saving knowledge of God in 
that particular context because it says, which none ever did 
make or can do. And then it goes on, of course, 
to argue again and to close off that paragraph with the positive 
argument, therefore, in all ages, the preaching of the gospel has 
been granted unto persons and nations as to the extent or straightening 
of it in great variety according to the counsel of the will of 
God. Where would we go in the scriptures to find this? Well, 
one place that we would go would be Matthew chapter 11. A good place among others, to 
be sure, but a good place to go to see the sovereignty of 
the will of God in the dispensation of gospel truth. In Matthew 11, 25, we see there 
at that time, Jesus answered and said, I thank you, Father, 
Lord of heaven and earth, that you have hidden these things 
from the wise and the prudent and have revealed them to babes. Even so, Father, for so it seemed 
good in your sight. You see, if we ask the question, 
why the gospel delivered to some and not to others? Why are there 
some presently and why are there some who will die in the absence 
of the special revelation of the gospel? We're not to throw 
our hands up and to cry unfairness, but rather we are to, with Jesus, 
say, even so, Father, for so it seemed good in your sight. 
It's the simple answer. We don't throw up our hands, 
and again, from some weird and humanistic fairness principle, 
cry out, you know, cry out unfairness. But rather, again, with Christ, 
even so, Father, for so it seemed good in your sight. Waldron refers 
to God's sovereignty here in paragraph three as his complete 
independence and freedom in bestowing the light of the gospel on men 
and nations. his complete independence and 
freedom in bestowing the light of the gospel on men and nations. He is not obliged to men. He 
is not obliged to some principle outside of himself, some universal 
principle of fairness, but rather, in the perfection of his own 
being and essence, he, in accordance with his goodwill and sovereign 
pleasure, dispenses special gospel revelation to men. You could also note John 3, another 
text where we have this specifically brought to bear. And this brings 
together both elements of paragraph 4 in John chapter 3. The preaching of the gospel and 
the spirit, like the wind, going wherever it wishes. The spirit 
going wherever it wishes. The spirit is not obliged by 
men or obliged, again, purpose outside of himself, but rather, 
according to the sovereignty of God, men are brought forth 
by the word of truth. Lastly, then, the sufficiency 
of special gospel revelation qualified by the necessity of 
divine action for conversion. Notice paragraph four. We have 
the sufficiency of gospel revelation. It's also qualified, though, 
by the necessity of divine action for conversion. That simply means 
that the gospel in and of itself, that is, the revelation that 
Christ came into this world to live a perfect life, to die for 
sinners, and to rise again, the propositions of scripture aren't 
efficacious in and of themselves to affect conversion. The Bible 
itself doesn't carry with it some sort of active force, some 
efficacious force, native to the words that somehow can bring 
about a conversion in someone. At the point of the sacraments, 
the Roman Catholics have a term, ex opere operato, which there's 
another term used to apply. I think it's vertis something, 
but a Latin term that's applied to the efficacy of a thing to 
bring about and affect conversion. Well, notice what we have in 
paragraph four. We have a twofold reality, the sufficiency of special 
gospel revelation, but also, the necessity of divine action 
for conversion. Although the gospel be the only 
outward means of revealing Christ and saving grace, and is as such 
abundantly sufficient thereunto, yet that men who are dead in 
trespasses may be born again, quickened or regenerated, there 
is moreover necessary an effectual insuperable work of the Holy 
Spirit upon the whole soul for the producing in them a new spiritual 
life. without which no other means 
will affect their conversion unto God. You see there, it is 
not the revelation itself which saves, but rather it is the revelation 
given joined with the power of the Holy Spirit in bringing Christ's 
elect to himself. We have the outward call necessary, 
the proclamation of the hero born of woman who would crush 
the serpent with his heel, the Lord Jesus Christ, And we have 
this necessary effectual work of the Holy Spirit for conversion. Again, it is not the revelation 
itself which saves, though that is necessary as the means whereby 
God brings forth his elect from deadness to life. There is necessary 
that action of bringing the elect from deadness to life, the actual 
divine and insuperable and effectual work of the Holy Spirit upon 
the whole soul. It is not man who saves himself. We see here 
again, it's God in his sovereignty who brings the gospel to the 
elect, and it's God in his sovereignty who affects the conversion, the 
salvation of that sinner, their quickening and regeneration by 
virtue of his good pleasure as well. Salvation is accomplished 
by the outward means of gospel proclamation. number of places 
we could go where we see that. In fact, one place where we have 
both of these things brought together in the biblical narrative 
is in Acts chapter 13. Acts chapter 13, we have divine 
revelation, gospel revelation given, gospel being preached 
in this case. And then we have the quickening, 
the Holy Spirit. unto salvation. Notice what we 
have in Acts chapter 13. We can go to verse 44. On the next Sabbath, almost the 
whole city came together to hear the word of God. But when the 
Jews saw the multitudes, they were filled with envy and contradicting 
and blaspheming. They opposed the things spoken 
by Paul. Then Paul and Barnabas grew bold and said, it was necessary 
that the word of God should be spoken to you first. But since 
you rejected and judge yourselves unworthy of everlasting life, 
Behold, we turn to the Gentiles. For so the Lord has commanded 
us, I have set you as a light to the Gentiles, that you should 
be for salvation to the ends of the earth. Now when the Gentiles 
heard this, they were glad and glorified the word of the Lord. 
And as many as had been appointed to eternal life believed. You 
see, if it was the case that the gospel itself in the raw 
dispensation of the words was effectual unto salvation, The 
Jews in the presence of these multitudes and the proclaiming 
disciples would not have been filled with envy, contradicting, 
and blaspheming. But it is necessary that an effectual 
and superable work of the Holy Spirit upon the whole soul is 
affected, and so all those who had been appointed to eternal 
life believed. We see there the outward and 
the inward call brought together. God's sovereignty in the salvation 
of sinners by the means of the gospel and by the means of his 
effectual power coming to bear in that Acts 13 narrative. We 
could go to places such as Romans 10 to see the reality that the 
word must be preached. How can they hear without someone 
preaching to them? How can they hear without that 
preacher being sent? You know, faith comes by hearing 
and hearing by the word of God. There is that necessity. of a 
gospel proclaimer bringing the words of God to an audience in 
order that their salvation may be effected. Go to a place like 
James 118, of his own will, he brought us forth by what? By 
the word of truth. So we have the word of truth 
as well as the will of God in effecting salvation, the power 
of God in effecting salvation. Of his own will, he brought us 
forth. That speaks to the second half 
of the paragraph. By the word of truth. which speaks 
to the first half, 1 Peter 2.23. We've been born again, not by 
corruptible seed, but by incorruptible, through what? The word of God, 
which lives and abides forever. So we have the corruptible seed, 
and we have the word of God. The corruptible seed is the power 
of the Holy Spirit who works that work of perfect, efficacious, 
salvific power in our hearts, in our souls, and we have the 
Word of God which lives and abides forever. Again though, it is 
the case, so salvation is accomplished by the outward means of gospel 
proclamation, but it is the case that the effectual working of 
God is necessary for salvation. John 6.44, 1 Corinthians 1.22-24, 
1 Peter 2.9-10, other passages that speak of the effectual working 
of God being necessary for salvation. Hopefully, some of the things 
that we see here are glorious. In this chapter, we see the exclusivity 
of Christ for salvation, and not in the New Testament only 
or some, you can find to some dispensation. But the scheme 
of salvation, the glorious plan of salvation throughout time 
and history is affected by God through one Savior and through 
one means of salvation, and that is by Christ Jesus the Lord. 
By the preaching of the gospel, whether in its promissory form 
and anticipatory form in the Old Testament, or by its accomplished 
proclamation on this side of Christ having been crucified 
and risen again, salvation has always been by Christ proclaimed 
and by the power of the triune God working on his own for the 
salvation of sinners. It's a blessed chapter, again, 
that speaks to that, but it also speaks against any sort of strange 
notion that men can be saved by some annexed or appended means 
of salvation if they're not preached the gospel of Christ. That's 
to fly in the face of divine sovereignty, and it's to fly 
in the face of the reality and glory of the only way of salvation 
being proclaimed to men. and that is Christ Jesus the 
Lord. Imagine the idea that some are saved by Christ Jesus the 
Lord and some are saved if they, you know, if they're a savage 
in the jungle who looks at a snake and says there must be a God 
and then helps his cousins bring logs to a fire and never kills 
them. It's just a strange idea that someone can be improved 
in their moral capacities by looking at general revelation 
and saying that there must be an intelligent designer. It's 
always and has always been by belief on the Lord Jesus Christ 
through the proclamation of the gospel of Jesus Christ. Good quote that we can close 
with and then if there's any questions, please ask away. But 
a quote that speaks to the First thing we talked about, the Lord 
Jesus Christ and the promise of the gospel given at the outset 
of the breaking of the covenant of works in the garden. This 
is Nehemiah Cox on Christ as the scope of scripture. The great 
interest of man's present peace and eternal happiness is most 
closely concerned in religion. And all true religion since the 
fall of man must be taught by divine revelation which God, 
by diverse parts and after a diverse manner, has given out to his 
church. He caused this light gradually 
to increase until the whole mystery of his grace was perfectly revealed 
in and by Jesus Christ, in whom are hid all the treasures of 
wisdom and knowledge. God, whose works were all known 
by him from the beginning, has in all ages disposed and ordered 
the revelation of his will to men, his transactions with them, 
and all the works of His Holy Providence toward them with reference 
to the fullness of time and the gathering of all things to ahead 
in Christ Jesus. So in all our search after the 
mind of God in the Holy Scriptures, we are to manage our inquiries 
with reference to Christ. Therefore, the best interpreter 
of the Old Testament is the Holy Spirit speaking to us in the 
new. There we have the clearest light of the knowledge of the 
glory of God shining on us. in the face of Jesus Christ by 
unveiling those councils of love and grace that were hidden from 
former ages and generations. Let's close with prayer and then 
if you have any questions, there's some time left so you can ask 
away. Let us pray. Heavenly Father, 
we rejoice in this time together. We thank you that we can study 
your word, that we can explore blessed truths, blessed doctrines. 
We do pray that each and every time we gather to do so, you 
would Help us by your spirit to grow in the grace and in the 
knowledge of Jesus Christ, our Lord, that we might be strengthened 
in our grip upon glorious truths and that we might bring glory 
to you and a growth in knowledge and a growth in our most blessed 
faith. And we do pray that you'd go 
with us now, prepare our hearts for worship. We do pray that 
we would come in together with all those who will be arriving, 
that we might bring honor to you and to the Lord Jesus Christ 
by a blessed gathering of your saints in this place. We pray 
in Christ's precious name, amen.