What we are to preach
The gospel—In Isaiah, it is good tidings, and so the Greek word signifies, so our word “gospel” signifies. It comes from two Saxon words: God, that signifies good; and Spell, that signifies a word. There are other good tidings, but the gospel is so by way of eminency. The gospel brings tidings of the love of God to men, and of a glorious way of reconciliation and salvation. They are much to blame who slight the gospel and reject it. They carry on as if the gospel were not good tidings.
To whom we are to preach
To the poor–There are two sorts of poor:
1. They that are low in the world; that are destitute of riches, and the invitations of the gospel are sent to them as well as others, and they who receive it are more generally of that sort. 1 Corinthians 1:28, God hath chosen the base things of the world, and things that are despised. James 2:5, Hath not God chosen the poor of this world, rich in faith, heirs of the kingdom. Matthew 11:5, The poor have the gospel preached unto them.
2. Those that are poor in spirit, who are sensible that they have nothing to purchase heaven, who are sensible that they have no money nor price for their salvation. And they are of two sorts:
(a) Such as are legally poor, as those in Matthew 11:28, That labor and are heavy laden, who are convinced of the wretchedness of their hearts, and that God may justly condemn them.
(b) Such as are evangelically poor in spirit, such as have the grace of humility, and live upon the mercy of God in Christ spoken of in Matthew 5:3, Blessed are the poor in spirit, for theirs is the kingdom of heaven. Those who are called poor here are called meek in Isaiah 60:1. Their hearts are meekened, either by conviction or by grace. I do not exclude the latter, but it seems to have a particular respect to the former.
DOCTRINE. The gospel is especially to be preached to the poor in spirit. They are particularly to be invited. Consider here these two propositions.
FIRST PROPOSITION. The gospel is to be preached to all. Though there is no expectation that all will receive it, yet it is to be preached to all. Ministers are not bound to preach it to everyone in the world, for that is impossible, but they are to preach to all as they have opportunity. They may not designedly hide the gospel from any. There are many differences among men, in respect of their estates, age, covenant, interest and sinfulness; but the gospel is to be preached to them all. Christ forbade His disciples to go into the way of the Gentiles, or to enter into any city of the Samaritans, Matthew 10:5, but this was a temporary command. But now, the gospel is to be preached unto all, Mark 16:15, Go into all the world, and preach the gospel to every creature, that is, every human creature. Acts 20:21, Testifying both to the Jew, and also to the Greeks, repentance towards God, and faith towards our Lord Jesus Christ. Galatians 3:28, There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus. All are to be instructed in the gospel and to be invited to Christ.
The first reason is because the promise is to all. There is a conditional promise made to all who believe in Christ. There is no exception of any who believe in Christ. The sin against the Holy Ghost shall not be forgiven, but the conditional promise is true of them, and no man knows that he has committed that sin. The offer of the gospel is made to men without any exception. It is propounded in general terms so as to comprehend all. Acts 10:43, Whosoever believeth on Him shall have remission of sins. Men are ready to except themselves, but God makes no exceptions. Sometimes the promise is propounded indefinitely, John 3:36, He that believeth on the Son hath everlasting life. But sometimes it is propounded universally, for there is no other condition joined to this and, not only so, but the notes of universality are added to the promise, as “whosoever,” John 3:16, and “all,” Acts 13:39, or “any,” Revelation 3:20. And, therefore, it must be preached to all.
The second reason is that they who are not poor in spirit may receive benefit by the gospel. The gospel is many ways useful to make men poor in spirit. Preparation for Christ is carried on by the law and the gospel in conjunction. When men hear that there is a way of salvation by Christ, that makes them more willing to see their danger, and not altogether so opposed to receiving conviction. It encourages them to pray to God to show them their misery. When men hear that Christ died for our sins, that makes them sensible that God is very angry for sin; that He will execute vengeance. This is an evidence of the justice and severity of God. Men may learn from thence that sin is a great offense and must be punished. Luke 23:31, If they do such things in a green tree, what shall be done in a dry? When men hear that God so loved the world that He gave His only begotten Son to suffer for them, this reveals the vile nature of sin whereby men abuse a God of such grace. Psalm 130:4, There is forgiveness with Thee, that Thou mayest feared. When men hear that Christ has redeemed us from the curse, that may convince them that their own works cannot save them. Galatians 2:21, If righteousness comes by the law, then Christ is dead in vain. When they hear the command to believe in Christ, that convinces them that, though they are civil and religious, yet if they do not believe, they are rebellious and in a miserable estate.
The third reason is because they who are not poor in spirit now may be poor in spirit afterwards. If men hear the gospel and do not make right use of it now, yet they will retain the knowledge of it and it may do them service afterwards, though they are not sensible of their lost condition now, but are senseless and carnally confident, yet they may be poor in spirit hereafter. And then, what they have heard may come to mind and become powerful upon their hearts. It may be, when they do not have an opportunity to hear the gospel, they will call to mind what they have heard some years before, and ponder on what has been preached to them formerly.
SECOND PROPOSITION. The gospel is especially to be preached to the poor in spirit. It is fit that ministers should make a particular application of the calls of the gospel to them. It is true they may do so to young men, to ancient men, and to great sinners: but there is a peculiar reason to make particular application to them who are poor in spirit. These persons are, in a particular manner, invited in the Scripture, Isaiah 55:1, Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, buy wine and milk without money, and without price. They are thirsty who are parched up for want of something to quench their thirst. The like we have in Matthew 11:28, Come unto Me, all ye that are weary and heavy laden, and ye shall find rest for your souls. They are weary and heavy laden that are oppressed with the weight of God’s wrath. So it is in Revelation 22:17, The Spirit and the Bride say, Come. And let him that is athirst, come. And whosoever will, let him take of the water of life freely. God is here teaching ministers to have particular regard to such. The invitations are not confined to these, but they are to be particularly applied to these. Some others have special need to have the terrors of the law preached to them; but the invitations of the gospel are especially to be propounded to those that are poor in spirit.
The reason for this is not from any excellency in this poverty of spirit. There is nothing of spiritual goodness in this. It is indeed a reasonable thing. It is according to the dictates of right reason, but there is nothing of piety or love to God, or godly sorrow in it. It is a mere forced thing and, accordingly, it is not acceptable unto God. The first good act that is done by the soul is believing in Christ and, accordingly, there is no promise made in the Scripture to this legal poverty of spirit. No man is under any promise of salvation until he comes to Christ. It is probable that God may give grace to all those who have this poverty of spirit; but there is no promise in the Word that he will. Indeed, there is an inconsistency in it that there should be any promise made to it. For when a man is poor in spirit, he owns that it is in God’s liberty to do with him as he pleases; and he continues some time in this frame and continues to acknowledge it. But if there were any promise of salvation to it, then after the first act of submission, it would not be in God’s liberty to do with him as He pleased. But he would be bound to bestow grace upon him, and he might challenge and lay claim to faith. But the reason is because such men are prepared to receive the gospel. This poverty of spirit brings men near to Christ, so that it is very hopeful that they will accept him.
Now they see a lack of salvation. Men who are seeking their felicity in the world, and do not have a sense of the wrath of God, do not mind Christ. They take more notice of the market and worldly opportunities than of gospel invitations. Matthew 22:5, They made light of it and went one to his farm, and another to his merchandise. But —
a) When they are poor in spirit, they are like thirsty men who are even parched up. Revelation 22:17, Let him that is thirst come. They tremble as Paul did, Acts 9:6. This is some preparation.
b) Now they see that they can get salvation in no other way. If men have hope to work out their salvation themselves, they will not come to Christ. If they can cure their own souls, they will not come to this Physician. If the prodigal thinks that he can earn his living, he will not return to his father, Luke 15:15. But he who is poor in spirit has tried all conclusions, and everything fails him. He sees himself a dead man, Romans 7:9, Sin revived, and I died. So he sees greater necessity. This is a farther degree of preparation.
USE 1. The need to preach the law to those not “poor in spirit.”
Hence see that those who are not poor in spirit especially need to have the law preached to them. It is useful to all sorts of men to hear the preaching of the law. Saints stand in need of it to keep them humble, to put them upon it to renew their faith in Christ and to make them thankful; but especially such as are not poor in spirit. They need to be brought to Mount Sinai, and to hear the thunderings, and to see the lightnings. Secure sinners do not love to hear the terrors of the law. They would rather be entertained with some more comfortable doctrines; but they are in great necessity to hear the law. If there had been no law, there would have been no necessity of the gospel. And men who are not sensible of the terrors of the law will not regard the invitations of the gospel. Such as are not poor in spirit need to hear the law often so that they may be prepared to receive the gospel, that their hearts may be broken and humbled. Galatians 3:24, The law was our schoolmaster to bring us to Christ.
(1) That they may be sensible of the terribleness of damnation. Many men are not aware what a terrible thing it is to be damned. They have a deeper sense of poverty and reproach than they have a damnation. They look upon hell as an uncomfortable place. They think if it must be their portion to go to hell, they shall bear it as well as others. They are not likely to go there alone. They seldom think of it. They look upon it as a remote thing, at a great distance, and it does not terrify them; but the law reveals that it is intolerable. If the sense of the terribleness of damnation sinks into their hearts, they will not regard the world, they will not stick at their pains. They will not think much to part with their sins. They would rather undergo any sorrow than be damned.
(2) That they may be sensible of the great danger of damnation. Men are wont to soothe themselves that God will not send them to hell. He is kind and gracious, and they pray to Him. They are in covenant and enjoy privileges; they live orderly and are sorry for their sins, and so they hope they are in no great danger. But the law shows that sinners are under a sentence of condemnation. Romans 6:23, The wages of sin is death. The law shows that God is very angry with ungodly men, Psalm 50:21-22, I will reprove thee, and set thy sins in order before thee. Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. The law shows that the threatening must be executed. The law must take place that the faithfulness of God is engaged for the fulfilling of the law. Matthew 5:18, Not one jot or tittle shall pass from the law, but all shall be fulfilled. Hence many men are afraid they shall not escape. They are afraid there is no mercy for them. They have a “fearful expectation of fiery indignation.” They have a “dreadful sound in their ears,” as we find in Job 15:21. And their hearts are meditating terror. They confess, they reform, they cry, they plead, but yet it rings in their ears, Cursed is every one that continues not in all things that are written in the book of the law to do them.
(3) That they may be sensible of the danger of sudden destruction. There is an inclination in men to put far away the evil day, and then they think they may have a long opportunity to enjoy worldly comforts. Men see that God exercises patience towards others, and they flatter themselves that He will be patient towards them. But by the law, they see that God will destroy many sinners suddenly. 1 Thessalonians 5:3, When they say peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child, and they shall not escape. And the law shows them that God is very angry; that He sets their iniquities before Him, their secret sins in the light of His countenance. And so they are afraid God will not wait upon them. It is with them as in Deuteronomy 28:66-67, Thy life shall hang in suspense, and thou shall fear day and night, and shalt have none assurance of thy life. In the morning thou shalt say, “Would God it were evening;” and at evening thou shalt say, “Would God it were morning;” for the fear of thine heart wherewith thou shalt fear.”
(4) That they may be sensible of the justice of their damnation. Men have an abundance of objections against the justice of God. They argue that sins do not hurt God; He is happy forever, notwithstanding their sins. They object that they could not prevent their sins, they are according to the decree of God; that they did not consent to sin, it was imputed to them, and so they were conceived in sin and born in iniquity. They object that they have done service and that the pains of hell are intolerable. But the law shows that their damnation is just, Romans 3:19, Whatsoever things the law saith, it saith to them that are under the law: that every mouth may be stopped, and all the world may become guilty before God. It is very evident from the law that men have deserved destruction; that they are worthy of death for they have broken a holy law and, according to the sentence of it, which is a rule of justice, they have merited damnation. It is evident that they are the proper causes of their own sins, and they have therein run upon the point of the sword, and have thrown themselves into a gulf of misery, Hosea 13:9, 0 Israel, thou hast destroyed thyself.
USE 2. Of warning to sinners.
Do not be afraid to see that you are poor. There is he who makes himself rich, yet has nothing, Proverbs 13:7. So it is with some in this case, Revelation 3:17, Thou sayest thou art rich, and increased in goods, and hast need of nothing, but art poor, and wretched, etc. Men miserably deceive themselves by such imaginations, Galatians 6:3, He that thinketh himself some thing when he is nothing deceiveth himself. It is awful for men to see themselves poor. It is frightful but, if you are poor, it is best to see it. The case of such men is doleful, but not desperate. Such have no foundation to trust in themselves, but they have ground of encouragement, for the gospel is especially to be preached to them who are poor in spirit. In the invitations of the gospel, he has a singular regard to them, Luke 4:8. Your condition is not the more dangerous, but the more hopeful for seeing yourselves poor.
Consider:
1. You are wholly empty of goodness. Some of you have considerable shows of goodness. There is an appearance of good desires, gracious sorrow, love to ordinances and Sabbaths, and there is care to avoid sin; but there is nothing of goodness in all this. You are acted in your religion by a spirit of self-love. Fear of hell and hopes of heaven are the great principles that influence you. You are acted by a lust of self-love in all your religion. You make a considerable profession, but God may say of you as of them in Deuteronomy 5:29, O that there were such an heart in them. All that you do is for yourselves, Hosea 10:1. If you are swept and garnished, yet you are empty. There is some similitude of faith and love, but no reality. There is not one spark of goodness in your heart. Though corruption is restrained, yet it reigns and, as long as corruption reigns, there is a total lack of goodness. Faith is the first good thing that is wrought in the heart. You are afraid of judgment; so are the devils, James 2:19, The devils believe and tremble. You are much in prayer; so would the devils be if the had hopes of deliverance.
2. You have no power to do any good. You have power to do all manner of external duties, but you have no power to keep the law. Romans 8:7, The natural mind is not subject to the law of God, neither indeed can be. If you have the help of ordinances, of afflictions, of deliverances, of examples, yet you cannot work up any gracious frame in your own heart. If there were a seed of grace in your heart, by being cherished it might grown and flourish, but there is none. A man who is in a swoon may be brought to be sensible, and to walk and work, but a man that is dead cannot.
Thus it is with you. You are dead in trespasses and sins, Ephesians 2:1. A watch or a clock, by springs and weights, may move briskly, but it has no principle of life. It is quite beyond you to do any spiritual good. You cannot receive the gospel. There is encouragement enough set before you, and it would be exceedingly profitable to you to receive it, but you cannot. You do not have a heart to receive it, John 6:44, No man can come unto Me, except the Father that sent Me draw him.
3. God is not bound to change your heart. God is absolutely free. He may help you but, if He will not, He is blessed forever. It is true, He may help you without any wrong to Himself, but that lays Him under no necessity. It is His choice whether He will glorify His justice or His mercy on you. He may pass over you and take another. Romans 9:16, It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. God is under no constraint to change your heart. His justice does not necessitate Him. You have deserved condemnation, and your prayers and tears lay no bonds on the justice of God. His faithfulness does not necessitate Him. He has promised to convert some, but there is no absolute promise to any natural man. His mercy does not necessitate Him. The merciful nature of man, many times, forces him to pity and help others, but God is wholly voluntary in the exercises of His mercy. God is not of such a tender heart that he cannot bear to see men in misery. God can take pleasure in the exercises of justice. His honor does not necessitate Him to convert you. It would have been as much for His honor to have converted Esau as Jacob, Judas as Peter, Saul as David. If he does not convert you, He will be glorified forever. You cannot bring God under any necessity to convert you. If He does not, He does you no wrong; you are in His hands. He is the potter and you are the clay. He may make you a vessel of honor or dishonor, Romans 9:21.
USE 3. Of exhortation to them that are poor to receive the gospel.
If it were not offered to you, it would be obtrusion and presumption, a thrusting of yourselves upon Christ; it would be an impudent thing. But God offers mercy to you; yes, in a special manner, as the message concerning Christ’s resurrection was sent in a particular manner to Peter. So He charges His ministers to make a particular application of the gospel to you, Luke 4:18, Isaiah 55:1, Revelation 22:17. Consider:
1. It is not beyond His mercy to pardon you. Salvation is a great work. If your sins had been fewer in number, and smaller in their nature and aggravations, it would require great mercy to pardon and save you. But as great as your sins are, it is not beyond the grace of God. You must beware that you do not limit the holy One of Israel. Ephesians 2:4, God is rich in mercy. His grace is like the ocean, it is sufficient to cover all your sins. Ephesians 3:18, to comprehend the breadth, and length, and height, and depth of the love of Christ. There are three dimensions that belong to bodies; here are four ascribed to mercy. Thickness may be measured downwards, so it is depth; and upwards, so it is height. Mercy brings sinners from deep misery to the pinnacle of happiness. God’s mercy is greater than man’s. God can find mercy for such as men cannot find mercy for. Hosea 11:9, I will not return to destroy Ephraim, for I am God and not man. God’s mercies are greater than your sins. Men think if they had not sinned so much, or so long, their sin would not have been beyond God’s mercy. But God’s mercy can conquer all their provocations. Grace may prevail over all, Romans 5:21, Grace reigns through righteousness unto eternal life.
The mercy of God is greater than we can conceive of. The understanding of man is large. We can conceive of how many minutes there are in a thousand years; how many inches there are to the center of the earth, but we cannot comprehend the love of Christ. Ephesians 3:19, the love of Christ passeth knowledge. We cannot comprehend the bitterness of the cup that He drank for our sakes. We cannot comprehend the duration of His love. We cannot comprehend the great good that He has procured for us.
2. God has designed to save many lost sinners. It is the purpose of His heart to bring many poor sinners to heavenly glory. If He had taken up a resolution against it, men might well be discouraged; but He has not resolved against it, neither is He at a loss what to do. His not loath to do it; but it is His full determination. He is resolved in His way, and He purposes to break over all objections and conquer all oppositions. He is set in His way and will not be put out of it. And He has done a great deal in order to the salvation of such sinners. The price of it is paid. Sin laid a bar in the way, but that bar is removed by the death of Christ. There is no need of any contrivance how to satisfy the law—that is done already by Christ. God has sent Christ to save us. Galatians 3:13, Christ redeemed us from the curse, being made a curse for us. And God makes a proposal to you, and gives you liberty to be saved, if you will accept Jesus Christ. He does not tell you that His heart is hardened against you; but He tells you that you shall be welcome if you will come to Christ. Revelation 22:17, Whosoever will, let him take the water of life freely. Yes, He beseeches you to come for salvation. God is of infinite majesty, yet He entreats you to be saved. He condescends to your infirmity and stoops so low as to plead with you. He becomes, as it were, a petitioner to you. He begs you to come, and urges it as a courtesy to come, with tender-heartedness. 2 Corinthians 5:20, We are ambassadors for Christ, as though God did beseech you by us; we pray you in Christ’s stead, be ye reconciled to God.
3. This is a principal way wherein God glorifies Himself. The end of all things is God’s glory, and He has done many great things for His glory. He made the world for His glory that His power and wisdom might be manifested. He preserved the holy angels from sinning for the glory of His goodness. He gave the law for the glory of His holiness. He drowned the old world, saved Israel out of Egypt, destroyed Sodom, brought Judah from Babylon for His glory. But this is a principal way wherein He glorifies Himself in working out the salvation of sinners by Christ. There is a great manifestation of the Trinity of Persons in the Godhead.
There is a manifestation of the power, of the justice, and of the manifold wisdom of God and of His unsearchable grace. In this way, He is greatly exalted. Micah 7:18, Who is a God like unto thee, pardoning iniquity, and passing by the transgression. Revelation 5:12-13, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and honor, and strength, and glory, and blessing. And every creature which is in heaven, and in the earth, and under the earth, and such as are in the sea, and all that are in them, heard I, saying, Blessing, and honor, and glory, and power be unto Him that sitteth on the throne, and to the Lamb forever and ever.
From A Guide to Christ.
Teaching Resources International 