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today we see the gospel and how 
the covenant is advanced. And so this is the last section 
in this section or the last chapter in the section concerning the 
covenant. It is primarily about the advancement of the gospel. 
And there's some historical reasons for this chapter being included 
here. It's not actually found in the Westminster Confession 
of Faith. It was added by our Congregationalist brothers in 
the Savoy Declaration of 1658 and the Baptist Use it as well with a few minor 
tweaks to it. But nonetheless it is added That's 
not to say that the Presbyterian brothers didn't have What the 
the content here that that's not to say they didn't believe 
it But nonetheless John Owen and the congregation was actually 
added it primarily for two important reasons First of all, there was 
an increasing belief that self a salvation was through general 
revelation and that people could be saved through their own culture, 
without any need of the gospel actually being preached. So that's 
why perhaps John Owen and the other brothers added this, to 
show that it's primarily through the preaching and teaching of 
the gospel. In order for someone to be saved, 
they need special revelation. And then also that's one reason, 
we'll unpack that a little bit more, but also the reason that 
some claimed that the independents, like John Owen and us as Baptists, 
were not missional. We were anti-missional. We didn't 
believe in the advancement of the gospel. So in a lot of ways 
we still hear that claim today, that Reformed are not missional. They're not missions-oriented. 
They're not evangelistic. Just take them to chapter 20 
and be like, that's just not true. And so the focus in chapter 
20 is not so much a definition of the gospel, but the advancement 
of it. The gospel advances to the ends 
of the earth through the presentation of the gospel, but primarily 
with the Holy Spirit accompanying it. So it is about the gospel 
going forth throughout the ends of the earth. And so we'll look, 
and that's why it's called the extent of the grace thereof. 
And it further even explains how the gospel reaches the places 
it actually does. So we'll look at this chapter 
under three headings. We'll look at the necessity of 
the gospel in paragraph one. Secondly, we will look at the 
revelation of the gospel in paragraphs two and three. And then lastly, 
we will look at the supernatural character of the gospel. So necessity, 
revelation, and supernatural character. So let's first look 
then at the necessity of the gospel in paragraph one. Notice 
what they first discuss, the covenant of works being broken 
by sin and made unprofitable unto life. So this ties in with 
other chapters in the Confession, namely chapter 4 paragraph 3. 
So that's God created man and he entered into a covenant of 
works with Adam. that Adam would receive everlasting 
life, would receive blessings should he do what he was required. 
Namely what we see in Genesis 2.15 of that covenant of works, 
namely how God commanded him not to eat from the tree of knowledge 
of good and evil, And lest should he do it, he shall die. And the implication is if he 
does not eat from the tree in good and evil, he shall have 
everlasting life. So we see that's the covenant 
that is made with him. And even here, our brothers talk 
about the covenant of works explicitly in chapter 20. But not only is 
it found in chapter 4, paragraph 3, I know when you're going from 
verse to chapter and verses, you know, the Bible to the Confession, 
you can get those things mixed up. But nonetheless, Confession, 
chapter 6, paragraph 1. Although God created man upright 
and perfect, and gave him a righteous law, which had been unto life, 
had he kept it, and threatened death upon the breach thereof, 
yet he did not long abide in this honour. Satan, using the 
subtlety of the serpent to subdue Eve, then by her seducing Adam, 
who without any compulsion did willfully transgress the law 
of their creation, and the command given unto them in eating the 
forbidden fruit which God was pleased, according to his wise 
and holy counsel, to permit, having purpose to order it for 
his own glory." So we see God created man upright, but he sought 
out his own devices. Adam sinned. Adam brought sin 
into the world through this transgression, and thus man cannot enter into 
everlasting life through the covenant of works. The reality 
is, if you're not in Christ, you actually are still under 
that covenant of works. Everyone who does not know Christ, 
is not under Christ, does not believe on Christ, still must 
fulfill what Adam could not do. They must fulfill the law in 
perfection, otherwise they will face everlasting punishment. 
Now, we know according to Scripture that man cannot fulfill the law. 
That's why, as our brothers say, it is unprofitable unto life. And so what does God do? Notice 
what our brothers say. Paragraph 1, 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. Thankfully, after man falls, 
we have that first instance of the Gospel in Genesis 3.15. And I will put enmity between 
you and the woman, and between your seed and her seed. He shall 
bruise your head, and you shall bruise his heel. This describes 
the promise of the Gospel. This describes Christ who would 
come as the seed of the woman. And even as we go through the 
Old Testament, we see something of the Gospel revealed each and 
every step along the way. We see how this one would be 
the seed of the woman. How he would be the seed of Abraham. 
How he would be a type and shadow of the sacrifices. How he would 
be a son of David. So we see the Gospel revealed 
by farther steps as the Old Testament unfolds. I think this ties in 
with what chapter 7, paragraph 3 of our Confession says concerning 
the Covenant. This Covenant, that is the Covenant 
of Grace, is revealed in the Gospel. As Reformed Baptists, 
we believe the covenant of grace is the new covenant. That's not 
to say that the substance of that covenant, what it actually 
is, is not found in the Old Testament. It's found in the promises that 
point forward to Christ coming. That's how we understand the 
covenants. That's how we understand the 
gospel. The gospel is revealed in the promises to come. That's 
what our brothers say. This covenant is revealed in 
the Gospel, first of all to Adam in the promise of salvation by 
the seed of the woman, and afterwards by farther steps until the full 
discovery thereof was completed in the New Testament. So it begins 
with the seed of the woman and finds the fulfillment in Christ 
Almighty. But nonetheless, salvation remains 
the same in the same gospel. It's just our Old Testament brothers 
and sisters looking forward to the Christ who would come. So 
the seed of the woman, God was pleased to give forth the promise 
of Christ, the seed of the woman, as the means of calling the elect. That is calling forth His people. 
Calling forth the people God has predetermined before the 
foundation of the world. Be getting in them faith and 
repentance. It is through the Gospel. It 
is through the promise of the Gospel. It is through this One 
who would come. It is through special revelation. 
That's why it needs to advance throughout the world. That's 
why we preach and teach. That's why we place a premium 
on teaching and preaching. Because it is something that 
is announced. And it is the means God uses to bring forth His people. But it is only through the preaching 
and teaching of the gospel, God was pleased to use the gospel 
as the means of regenerating, working in His people, and granting 
them the gifts of faith and repentance. Notice what they say then in 
paragraph 1 as well. In this promise, the gospel, 
as the substance of it, was revealed, and is there an effectual for 
the conversion of sinners. Now we talked a little bit about 
the substance already, that is, that the gospel is present in 
the Old Testament, but in the promises. But notice that word, 
it was revealed. This is the key term in this 
chapter. It's repeated several times throughout 
the chapter, but again, talking about the revelation of the gospel, 
the revelation of Christ, the revelation of the means of salvation. That is the point, that is the 
purpose, that is why we have this chapter in here, because 
we need the gospel revealed to us, not through nature. but not 
through general revelation, but through special revelation, through 
God's Word. And that we'll talk about in 
a moment in paragraph two. But certainly it is effectual 
for conversion, for salvation. That's why we place a premium 
on preaching. This is why we believe in this 
necessity of preaching. This is why the purpose for preaching 
is because it is the means we believe that God brings forth 
His elect. That's why we hold fast. That's why we defend the 
pulpit so carefully. Because we want the true gospel 
going forth. We want the truth being proclaimed 
throughout the world. We want people who know what 
they're talking about to actually be able to defend it and to proclaim 
it with clarity and a right so that people know But nonetheless, 
that's why we believe in the necessity of preaching the gospel 
through... Yeah, that's why we believe in 
the preaching of the gospel, because it is the means by which 
God has promised to bring forth His people. So that's why we 
need the gospel. We need the gospel because of 
sin, because of our wickedness, because of our inability, and 
we need it to be revealed to us. So that's paragraph one, 
the necessity of the gospel. Let us look secondly at the revelation 
of the Gospel in paragraphs 2 and 3. Notice paragraph 2. This promise of Christ and salvation 
by Him is revealed only by the Word of God. You see, they're 
gonna distinguish here between, again, general and special revelation. But notice, the only way it is 
revealed is by the Word of God. And let's ask, we even perhaps 
need to ask ourselves, where is the Gospel revealed? What 
is the Gospel? And as 1 Corinthians 15 highlights, 
Paul talks about what he has received, and he talks, he actually 
gives us a good, helpful definition of what the Gospel actually is. Chapter 15, verse 3. For I delivered 
to you first of all that which I also received, that Christ 
died for our sins according to the Scriptures, and that He was 
buried, and that He rose again the third day according to the 
Scriptures, and that He was seen by Cephas, then by the Twelve. But that focuses on Christ living, 
dying, and rising again. Mark 1.1 talks about the beginning 
of the gospel of Jesus Christ. And then we look at what the 
content of that actually is. It's Christ living, dying, and 
rising again. It's not something we do. It's 
not something we show. It's not something within us. 
But it's something that needs to be revealed from without. 
It is revealed by special revelation. And notice that our forefathers 
used Romans 1.17 and Romans 10 to show the reality and necessity 
that needs to be revealed through the Word of God. Romans 1 verses 
16 and 17. Even Paul in verse 15, he preaches 
the gospel and the reasoning in verses 16 and 17. For I am 
not ashamed of the gospel of Christ, for it is the power of 
God to salvation for everyone who believes, for the Jew first 
and also for the Greek. For in it, the righteousness 
of God is revealed from faith to faith, as it is written, the 
just shall live by faith. But even more so, even in Romans 
chapter 10, verses 14 through 17. How then shall they call on Him 
whom they have not believed? And how shall they believe on 
Him whom they have not heard? And how shall they hear without 
a preacher? And how shall they preach unless they are sent? 
As it is written, how beautiful are the feet of those who preach 
the gospel of peace, who bring glad tidings of good things. 
But they have not all obeyed the gospel. For Isaiah says, 
Lord, who has believed our report? So then faith comes by hearing, 
and hearing by the word of God. And that's actually for the sorcery 
plant. That's the main verse on the flyer. So then faith comes 
by hearing, and hearing by the word of God. But it is only revealed 
by special revelation. And it's not revealed. They give us the negative, how 
it's not revealed in paragraph 2. That certainly we do appreciate 
the works of creation. We can look and see that God 
has created something beautiful and called it good. Certainly 
we see the works of providence. That's probably where the things 
like laws of logic, laws of physics, those things come under providence. That is, God works all things 
according to the counsel of his will, and the things that he 
has created, he governs and preserves and orders them to do what they 
must do to their end. That's probably where laws of 
logic, laws of physics fall under with respect to providence. We 
can look and see that something has a design. We can look and 
see something has a purpose, has a goal, and that shows that 
God, that there is a creator out there. But these things do not make 
us make discovery of Christ. The works of creation, the works 
of providence, the created order, cannot do that. And this ties 
in with what our brothers already say in paragraph 1. Chapter 1, paragraph 1 of the 
Holy Scriptures. 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 they 
are not sufficient to give that knowledge of God and His will, 
which is necessary unto salvation." So creation, providence, and 
even this phrase, with the light of nature. One brother writes, 
concerning the light of nature, it refers to the senses and reasoning 
power given by God that shows that there is a Creator. and 
shows, but nonetheless, it's still defective. But nonetheless, 
we can look and reason and see what's going on with the created 
order and go, there is some sort of designer. But perhaps even 
tied to the idea of light of nature is the thing we call natural 
law. The law written on man's heart, 
which when it talks about moral obligation, we must do and not 
do. It is written on the heart of 
mankind according to our confession, according to scripture. And so the light of nature, natural 
law, cannot make one right with God or make discovery of Jesus 
Christ. And again, the reason for the 
addition of this chapter is because there were some in that day who 
were teaching that some could be saved, there's an increase 
in salvation through natural law, and some even denied salvation 
through faith. Armenians at the time taught 
that there's no explicit faith necessary for salvation, but 
they just needed to live according to their culture. Seeking God, 
seeking the greater good through their own means. Perhaps even 
though you're praying to a certain God, or working for the good 
of your culture, you actually perhaps could find salvation 
in that, because you're living according to natural law. That's not unlike our day and 
age today, is it? Many do teach that and preach 
that. Many do say, perhaps, that God 
can save people through natural law. And perhaps it's that emotional 
question we hear often. What about the Bushmen? You probably 
hear that often. What about the men in the boonies, 
in the wilderness, who don't ever hear the gospel? What about 
that? There's this emotional connection 
attached to it, but we do have to reckon with the reality that 
if someone does not have the Gospel, and does not hear the 
Gospel, and does not believe the Gospel, they will die in 
their trespasses and sins. That's tough to understand, but 
it is the truth. And salvation doesn't come through 
natural law, doesn't come through general revelation. General revelation 
makes us without excuse before God, but we need special revelation 
to have saving knowledge in Jesus Christ. So natural law cannot 
make us make discovery of Christ or the grace by Him. As Sam Waldron 
says, the Spirit does not regenerate men by the light of nature or 
the law. He uses the gospel of Christ. And it further highlights 
in the Confession, paragraph 2, further highlights the extent 
of it, so much as in a general or obscure way. That is, not 
even in a general or obscure way can natural law, creation, 
and providence make discovery of Jesus Christ. As the Bible 
says in John 14.6, Jesus is the way, the truth, and the life. In Acts 4.12, Nor is there salvation in any 
other, for there is no other name under heaven given among 
men by which we must be saved." Men cannot pray to Hare Krishna. Men cannot pray to the other 
gods, cannot pray to Buddha, and somehow find salvation in 
Christ because of their own working in their own culture, working 
according to their culture's precepts. It must be salvation 
through the preaching and teaching of the gospel. of Jesus Christ. So not only in a general or obscure 
way, but even more so, nor can anyone without special revelation 
be saved, much less that man, destitute of the revelation of 
him by the promise or gospel, should be enabled thereby to 
attain saving faith or repentance. And so man cannot come to saving 
knowledge without the revelation of the gospel. Even Romans 1 
Verses 18-20, for the wrath of God is revealed from heaven against 
all ungodliness and righteousness of men. Notice, who suppress 
the truth in unrighteousness, because what may be known of 
God is manifest in them, for God has shown it. to them. For since the creation of the 
world, His invisible attributes are clearly seen, being understood 
by the things that are made, even His eternal power and Godhead, 
so that they are without excuse. And although they knew God, they 
did not glorify Him as God, nor were they thankful, but became 
futile in their thoughts, and their foolish hearts were darkened." 
So we see that without the gospel of Christ, men really are dead 
in their trespasses and sins. That's why we do place this important 
premium on preaching and teaching, certainly in our own part of 
the world, but in other parts of the world as well. So we're still under the revelation 
of the gospel, but notice paragraph 3. Paragraph 2 really highlights 
the special nature of the gospel, the necessity of special versus 
general revelation. But paragraph 3 highlights the 
sovereign work of God in revealing the gospel. Notice paragraph 
3. 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. Certainly 
we preach the gospel. Certainly we proclaim the gospel. 
But nonetheless, we have to realize that it is the sovereign work 
of God in revealing to his people, to sinners, this gospel. Now I must confess, When it talks 
about diverse times, 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, I found that a little tough to 
deal with. Because of the nature of this chapter, it's added by 
the Congregationalists and the Baptists, so there isn't a lot 
of commentary on it. But nonetheless, I think main 
diverse times and by sundry parts ties in with paragraph 1. Therefore please the Lord at 
sundry times and in diverse manners to reveal himself and to declare 
that his will 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 flesh and the malice of state 
of the world to commit the same holy unto writing. which make 
it the Holy Scriptures to be most necessary, those former 
ways of God revealing His will unto His people being now ceased." 
So the revelation of the Gospel unto sinners perhaps ties in 
with the fact that the Gospel was revealed in different ways 
before Christ came, in different ways before the Scriptures were 
codified. As one writer, David Dickinson, says, he talks about 
this several ways. in which the gospel was revealed. 
It was revealed by inspiration, visions, dreams, signs, audible 
voices, but all which do end in writing, which is a most sure 
and infallible way of the Lord's revealing His will unto His people. Even when we think about the 
Old Testament, you think about Abraham. How was the gospel preached 
to him in Genesis 12? God spoke to him. It wasn't written 
down, but God spoke the words to him. Gave him the promises 
of that covenant. And there are many other ways 
with the prophets. They did not have the scriptures. They had, 
certainly, the Torah. But nonetheless, when they were 
speaking, they had the words from God to speak those things. 
They were receiving something new. New revelation. But you 
and I, we have the Scriptures. We have the Revelation. We have 
what God has set forth. Even as Hebrews 1 says, that 
the very language of diverse ways, God who at various times 
and in various ways spoke in times past to the fathers by 
the prophets, has in these last days spoken to us by His Son. whom he has appointed heir of 
all things, to whom he also made the world." So he spoke by the 
prophets, he speaks by his son. Certainly we have the scriptures. 
Not only that, we have the Holy Spirit to accompany the scriptures, 
to help us understand the scriptures. But I think that's kind of what's 
going on there. But it is a difficult thing to understand. But the 
overall point is, it is merely of the sovereign will and good 
pleasure of God. It's not based on anything within 
us. It's based on the revealing character 
of God. Notice again what it's not in 
paragraph three. 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 did ever 
make or can do so. That is, when it talks about 
improvement of man's natural abilities, we cannot improve 
on our natural abilities. We cannot get better. We cannot 
grow. We do not improve. Society's 
actions do not bring about the gospel which some men would have 
taught at that time, and subsequent men would teach, that we're getting 
better and better, and perhaps we'll bring about the utopia, 
we'll bring about heaven on earth, through our own improvements. 
That's just not... True. It's not based on anything 
within us. The carnal mind is enmity against 
God. He does not submit to God's law, 
nor can he. So it's not by man's natural 
abilities, nor it's by the virtue of common light received without 
it. Again, not natural law. And we've talked about Romans 
1 already, how it highlights the very reality that man is 
without excuse before God, the futility of natural law. It makes man without excuse before 
God. That's why we preach and teach 
the gospel of free and sovereign grace. And God is the one in 
His mercy, in His sovereignty, to reveal it to whom He wills 
to reveal it. This is what He talks about in 
Matthew 11, 26. or even 25, 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 it seemed good in your sight. It's the sovereign will of God 
to reveal it to whom He will reveal it. It's the sovereign 
plan of God to call forth His people as He sees fit to call 
forth His people. people, but it's not by anything 
within man. It's not, but it's by the sovereign 
will of God. And notice then that the extent, 
certainly branching out to all ages and all times, because we 
have the gospel. We have the full, we have the 
revelation of the gospel in the scriptures, so we must preach 
the gospel. And this is what they say. And 
therefore in all ages the preaching of the gospel has been granted 
unto persons and nations as to the extent of straightening it, 
in great variety, according to the counsel of the will of God." 
So we believe the gospel should go out to all nations. We believe 
it should be preached to all nations. But nonetheless, we 
realize that it's God's will, it's God's plan. We are working 
according to His counsel when we preach and teach, knowing 
that He will call forth His people in nations. Don't you hear stories 
of missionaries who go and spend 40 years in the countries that 
they're ministering and nothing happens? And then someone comes 
later and then people get saved? It just highlights the nature 
of God's will with respect to calling forth His people. It should be preached throughout 
the whole world. And as I said already, this is 
one of the reasons that these brothers add this here. It's 
because some argued, even at that day, that they were anti-missions. And it was the Presbyterians, 
surprisingly, arguing that the independents We're anti-missions. Because the Presbyterians were 
arguing it's based on the Church's authority. How can independents 
have authority to send out missionaries? But what the independents, the 
Baptists, and the Baptists are saying here is that it's not 
based on ecclesiology, but it's based on the sovereign will of 
God when it comes to the Gospel. So that's why they're writing. 
They want to send forth the gospel. We're not anti-missions. We believe 
in missions. The gospel is not spread based 
on the church. Certainly the church sends people 
out, but it's primarily based on the sovereignty of God. And 
when we think about our own Baptist heritage, a hundred years later, 
the Baptists really put missions on the map. 1792 was the formation of the 
Baptist Missionary Society. It was formed through four, primarily 
four men, Samuel Pierce, John Sutcliffe, Andrew Fuller, you 
may have heard of, but, and William Carey. And it's not as though 
there were no attempts prior to Cary. Certainly Calvin's Geneva 
had missionaries to Brazil, and the Dutch Reform were sending 
people to Brazil. But nonetheless, there was a 
big impact through the Baptists when it came to missions at that 
time. Dr. Renahan highlights that probably 
four out of five non-Roman Catholic missionaries were Baptists after 
Cary. So we really are about the advancement of the gospel. 
We really are about the proclamation of the gospel. We really are 
about missions. When we think about some of those 
great missionaries, Cary, Judson, Baptists. spreading forth the 
gospel, proclaiming the gospel. And the cool thing about Judson 
is he was actually a Congregationalist, but on his way to Burma, he became 
a Baptist as he was reading the scriptures. But nonetheless, 
a lot of Baptists put missions on the map. So there's certainly 
a heritage that we can be proud of with respect to the Baptist 
Missionary Society. Certainly nothing perfect, but 
nonetheless, we do believe in the advancement of the gospel 
through missions. And this highlights how we believe 
in the necessity for missions. It's not self-salvation. It's 
God who saves people. It's not salvation through natural 
law, but God who brings forth salvation. And this is liberating, 
because it's based on the sovereignty of God. That's not to say, certainly 
when missionaries go out, or even when church planners go 
out, that there aren't going to be times of trial, and difficulty, 
and pain, and sorrow, and discouragement. But nonetheless, it's still the 
recognition that it's God who brings about His Church through 
the Proclamation throughout the world. and that we must trust 
him. And sometimes that's, it's almost 
more difficult to trust God than to obey God sometimes, isn't 
it? It's difficult to trust him in what he says he will do, but 
nonetheless, he is the sovereign Lord overall, and we can trust 
him, and he brings forth his church and his people. So that's 
the revelation of the gospel. Let us look lastly then at the 
supernatural character of the gospel in paragraph four. Although the gospel being the 
only outward means of revealing Christ and saving grace, and 
as such is abundantly sufficient thereunto, yet that men who are 
dead in trespasses and sins may be born again, quickened or regenerated, 
there is moreover necessary and effectual, insuperable work of 
the Holy Spirit." So we believe in the outward means of revelation. 
So we believe in the preaching and teaching of the Gospel, but 
not only is it the sovereign will of God, but it's the sovereign 
will of God with the Holy Spirit to bring forth His people. That's 
why we have the necessity of the Holy Spirit. They highlight 
here, yet that men who are dead in trespasses and sins, Ephesians 
2.1 highlights how the Ephesians were dead in their trespasses 
and sins before they were made alive. Even 1 Corinthians 2.14 
highlights the necessity of the Holy Spirit in 2.14. But the natural man does not 
receive the things of the Spirit of God, for they are foolishness 
to him. Nor can he know them, because they are spiritually 
discerned. We need the Holy Spirit to work 
in the hearts of people. We need the Holy Spirit to take 
those people who are dead and make them alive. And that's when 
he talks about being born again, quickened or regenerated. Even 
Ezekiel, it highlights it's God who saves His people through 
the work of the Holy Spirit. And certainly regeneration ties 
in with what Jesus says in John 3, and then what Jesus is probably 
referring to in Ezekiel 36. He takes out that heart of stone 
and gives them a heart of flesh. That's the work of the Holy Spirit. 
The Spirit... you must be... in order to see 
the Kingdom of God, you must be born again. It's God who does 
that work. It's God who does that work through 
the Holy Spirit. And it is a miraculous work of 
the Holy Spirit. We believe in that. We believe 
that God does work miracles, but primarily we see that in 
the salvation of dead sinners. It's regeneration. But it's also 
the insuperable work of the Holy Spirit, effectual. The Holy Spirit 
is what makes it effectual. And this ties in with chapter 
10 of the Confession. those whom God hath predestined 
to life, He is pleased and is appointed and except in time, 
effectually to call, by His Word and His Spirit, out of that state 
of sin and death in which they are by nature to grace and salvation 
by Jesus Christ, enlightening their minds, spiritual and savingly, 
to understand the things of God, taking away their heart of stone, 
and giving unto them a heart of flesh, renewing their wills 
and by his almighty power, determining them to that which is good, and 
effectually drawing them to Jesus Christ. Yet so as they come, 
most freely being made willing by his grace. Perhaps that's 
what Psalm 110 highlights. God makes them willing in the 
day of his power. the day of His power. And so 
it is the work of the Holy Spirit to work upon the whole soul, 
producing in the elect spiritual, new spiritual life. There will be no other means 
that will affect their conversion unto God. Certainly, without 
which, no other means will affect their conversion unto God, as 
our Confession says. John 6.44 highlights that God 
is the one who draws forth His people. works in his people as 
he sees fit. No one comes to me unless the 
Father who sent me draws him, and I will raise him up at the 
last day. So certainly we believe in the 
necessity of preaching. Certainly we believe in the necessity 
of missions. We also believe in the necessity 
of the Holy Spirit. This is also liberating for preachers 
as well. Preachers, we present the gospel, 
we teach the gospel, we share the gospel, but God Almighty 
is the one who works according to His Holy Spirit. So in conclusion then, chapter 
20 is all about the advancement of the gospel. It's all about 
the spreading forth of the gospel, the extension of the gospel to 
the ends of the earth. That's why it's called of the 
gospel, of the extent of the grace thereof. We've seen why 
we need the gospel. We've seen its revelation. And 
we've seen the supernatural character of the Gospel. And this is why 
we preach the Gospel. This is why we need churches 
to be raised up. This is why we believe in proclamation. 
It's because it's the means God has set forth to bring forth 
salvation for His people. As Dr. Renahan said one time, 
What God plans in eternity in that covenant of redemption, 
what Christ accomplishes in history in the gospel, is being applied 
by the Holy Spirit through the preaching and teaching even now. 
God's plan of redemption is coming to fruition every time a sinner 
expresses faith in Jesus Christ. Until the ends of the earth, 
until that last saint expresses faith in Jesus Christ and comes 
to saving knowledge and we're all ushered in to the new heavens 
and the new earth. Preaching, teaching, the focus 
on the gospel is the means God brings forth salvation for his 
people. Well, let us go to our God in 
prayer. Well, Lord God Almighty, we thank 
you for this day. We thank you again for your gospel. We thank 
you that it does go forth to the ends of the earth. We thank 
you and are privileged and have hope and encouraged to hear of 
your work in other parts of the world, but not only other parts 
of the world, but here as well. We thank you, God, that you are 
the sovereign Lord over all. May we trust in you. May we look 
to you. May we know that you have all 
things in your hand and that you work all things according 
to your wise and holy counsel. When we are discouraged, O God, 
help us to go to you. When we are down, help us to 
trust in you. When we don't see the fruit that we ought or would 
like to see, O God, may we just be ever in trust of you. For you're the one who knows 
all things, guides all things, and you're working all things 
according to your wise and holy counsel. We do pray that your 
gospel would continue to go forth and we pray that it would go 
forth today as your word is preached and taught. We pray that sinners 
would come to saving knowledge in Jesus Christ this day. We 
pray that saints would be edified this day as well. But we need 
your Holy Spirit, certainly to work in the hearts of unbelievers, 
but to work in our hearts as well. Give the unbeliever a new 
heart, O God, that they might see their need for Christ and 
look to Him. For those that know Christ, O God, may You convict 
us and sanctify us by Your Spirit, that we might study and learn 
more of Your Word. We thank you for your word. We 
thank you that you, in your providence, you've set forth your word to 
writing. And we thank you that we have 
access to it this day in our tongue. And we thank you for 
all the books we have that discuss it. Good books, oh God. Help 
us to study hard and to think through the things that are found 
in your word. But we need your Holy Spirit to help and aid and 
strengthen us. And we pray that you would be glorified in all 
things, in the name of Christ. Amen.