Rev D A Ross
Let us now say a little about the Holy Spirit calling a sinner effectually. No more than this calling is necessary, and no less will do if the outward
2If any of you would like a little mind-stretching exercise in divine matters, I would recommend Thornwell’s Collected Writings, vol 1, pp 366-374.
1October’s article showed the absolute necessity for a divine work in the human soul because of his terrible state by nature.
call of the gospel is to be applied savingly to a sinner. By the gospel, the Holy Spirit outwardly calls sinners to repent and believe in Christ for the salvation of their soul. Further, while this outward call comes to everyone within hearing, it becomes an inward call when the Holy Spirit applies it to whoever He will. Then the subjects of sin and salvation, so clearly set forth in the outward call, are brought home powerfully to the understandings of the elect. Christ says of the Holy Spirit: “He will reprove (or, convince) the world of sin, and of righteousness, and of judgement: of sin, because they believe not on Me; of righteousness, because I go to My Father, and ye see Me no more; of judgement, because the prince of this world is judged (Jn 16:8-11).
How often Christ, by the reading and preaching of the Word, spoke to many about sin and salvation! How they trembled at times under that Word! They were in great fear over the sentence of eternal wrath due to them because of their sin, causing in some a remarkable outward reformation; yet in the end, apart from the Spirit’s effectual call, they return to their old ways of ungodliness, like the dog to his vomit and the sow to her wallowing in the mire. However, in the Saviour’s mercy, the time comes for the Word and the Holy Spirit to work in them effectually, and there is no going back. Now, there is an earnest cry for mercy, as the publican prayed, “God be merciful to me a sinner”.
When we are told in the Westminster Confession and Catechisms that effectual calling is a work of God’s Spirit, we must expect to see the results of that work in the lives of those who are effectually called. Such people are now serious about the exceeding sinfulness of sin and about the way of salvation; they feel drawn to Christ in His Word. Before they come to feel a tenderness for Christ, much was going on in their lives through the work of the Holy Spirit.
Some of these experiences can be traced in Nicodemus, the ruler in Israel. Even before he met Christ at night there was no doubt the beginning of a preparatory work of the Holy Spirit leading on to effectual calling. Here is a troubled man: troubled about his religion, troubled about who Christ was, troubled with the fear of man. Others would have had similar experiences which receded, never again to become active, as the Holy Spirit had then left them to themselves. This was not the case with Nicodemus; these experiences were an early work of the Holy Spirit in his soul, leading on to better things.
Nicodemus was constrained to come to Christ. The slavish fear of man was a great problem, but such was the urgency and necessity of meeting Christ that his problem was solved by coming covertly, at night. Though not as yet regenerated he was, as it were, peering through the darkness of his limited understanding in the direction of Christ. And what brought him thus
far? The works of Christ. He was deeply moved by them, to the extent of being convinced that Christ was no ordinary person. “Nicodemus, a ruler of the Jews . . . came to Jesus by night, and said unto him, Rabbi, we know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with him” (Jn 3:1-2).
“We know, said Nicodemus, “that Thou art a teacher come from God.” He seems to have been speaking for others, and perhaps they had agreed among themselves to make him their spokesman. For Nicodemus to speak like this may seem a very slight matter in one who was eventually brought to follow Christ. It was not slight. When we compare what he said with the words of others who saw the same miracles of Christ, we find their response was: “He hath a devil, and is mad; why hear ye Him?” Nicodemus was not of this sort, but one of those who, as Christ directed, “believe Me for the very works’ sake”. It is apparent that Nicodemus’ early experiences were the beginnings of an effectual work of the Holy Spirit.
But though Nicodemus, at this juncture, was a teacher in Israel, he was woefully ignorant of his need of a saving change and to have Christ as his Saviour. Indeed he was as yet in the darkness of the natural man, who does not understand the things of the Spirit of God. Christ therefore proceeds to teach Nicodemus words of life. In the clearest of language He tells him: “Ye must be born again”. He tells him that this new birth is in fact the work of the Holy Spirit.
The new birth is a new creation in the soul of the sinner; it results in a new disposition whereby the sinner is now, for the first time ever, properly inclined towards the gospel. This inclination is created in the soul by the Holy Spirit. Here we have a person at last prepared to take to heart the serious nature of sin and the necessity for Christ to save from sin. In that soul, the Word of God begins to work. Indeed, immediately after Christ told Nicodemus about the new birth, He preached the gospel to Nicodemus and others who were then present. Thus that sinner was now, not only disposed to listen attentively to the Word, but was troubled about the great sin of unbelief.
And Nicodemus pondered the truths of the gospel that Jesus had told him: “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. For God sent not His Son into the world to condemn the world, but that the world through Him might be saved. He that believeth on Him is not condemned; but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God. And this is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds were evil” (Jn 3:16-19).
Probably the gospel had a profound influence on Nicodemus that very night, for not long afterwards we see the same Nicodemus bravely coming to the defence of Christ in the face of the strong criticism directed by the Pharisees at those who spoke well of Him. Nicodemus asked, “Doth our law judge any man, before it hear him, and know what he doeth?” (Jn 7:50). This is further evidence that the Holy Spirit had been at work in the soul of Nicodemus – not only in his defence of Christ but also of those who spoke well of Christ.
A further aspect of the Holy Spirit’s work was bringing Nicodemus to a spiritual maturity which he did have previously – not now coming under cover of the darkness of night to meet Christ, but standing up for Him publicly, in the presence of Christ’s enemies. Nicodemus now understood a little about sin and salvation and of his dire need of the Saviour, and he was receiving Christ by faith. The word of Christ was still ringing in his ear: “He that believeth on Him is not condemned, but he that believeth not is condemned already”. The man who not so long ago was only able to say of Christ: “We know that Thou art a teacher come from God”, could now say with Peter: “We believe and are sure that Thou art that Christ, the Son of the living God (Jn 6:69).
The next appearance of Nicodemus was at the burial of Christ. The man once governed by the slavish fear of man now does not hesitate to identify himself with Him. Indeed it was a time when the success of the wicked seemed to be at its highest, when their triumph seemed absolute, when Christ and His cause seemed at their lowest. Yet Nicodemus identified himself with Christ and His people. Nicodemus gave a further mark of his devotion and love for Christ: he “brought a mixture of myrrh and aloes, about an hundred pound weight” (Jn 19:39). What brought about such a radical change? There is only one answer: it was undoubtedly the work of the Holy Spirit. “Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.”
Though every sin is not apostasy, yet it is a step towards apostasy if God shall allow it to go on until it is finished.
In all our approaches to God there is no substitute for godly sincerity.
Would you obtain humility? Ask for it. Never adopt the belief that you can work this or any other grace in your heart without the help of God’s Spirit. It was a good prayer of a saint of former days: “O Thou who only knowest what I would do if I had health, ease and abundance, do Thou in Thy wisdom and mercy so proportion Thy gifts and restraints as Thou knowest best for my soul”.
W S Plumer
Theological Conference 2016
Rev Neil M Ross
The Conference, organised by the Training of the Ministry Committee and held in Inverness on October 25-26, was a stimulating and pleasant occasion. The papers and ensuing discussions were both interesting and thought-provoking. All the meetings were in public and it was heartening to see a good number of people present, including some from other denominations, especially at the evening sessions. The Committee’s convener, Rev James Tallach, was to chair the Conference but, due to his unavoidable absence, his place was taken by Rev Neil Ross.
Mr Roy Middleton’s paper, John Love in London, began with Love’s early life, from his birth in 1757 in Paisley to his being licensed to preach the gospel in 1778. He preached as a probationer for eight years – but as an outspoken Evangelical, when Moderates had control over the Church of Scotland, he was unable to obtain ordination as a minister. He moved to London, was ordained by the Scots Presbytery of London, and became minister of the Crispin Street Church. His 11 years in London were a time of sadness on account of the opposition which arose in his congregation to his evangelical preaching, but also of joy because of the formation, in which he was instrumental, of the London Missionary Society, one of the largest missionary enterprises of the nineteenth century. It was this interesting period of John Love’s ministry that Mr Middleton dwelt on, especially on the leading part he played in the founding and running of the London Missionary Society, of which he was appointed the Foreign Secretary. Love himself believed that God, in His providence, had brought him to London for this very purpose. After his return to Scotland in 1798, his zeal for foreign missions continued unabated until his death in 1825.
The next talk, Spiritual Life, was given by Rev Roderick Macleod. In the first section, “Spiritual death”, he showed the truth of George Smeaton’s view – that the unregenerate person, as to his understanding, cannot know the things of God. As to his will, he cannot be subject to the law of God; as to worship, he cannot call Jesus Lord; as to practice, he cannot please God; as to fruitfulness, he cannot bear fruit; and as to faith, he cannot receive the Spirit of truth. Secondly, in speaking about spiritual life being imparted by divine power, Mr Macleod said that “the power that purchases regeneration has to be traced . . . to the moral power which Christ, as our Passover sacrificed for us, possesses”. Spiritual life bears fruit that corresponds to its own nature – that is, spiritual fruit or the fruit of the Spirit. Mr Macleod’s main point, his third, was the existence and maintaining of spiritual life by union
and communion with Christ. “Without union to Christ there is no spiritual life.” The result of union to Christ is communion with Him – that is, having a common interest in Him and in all that He is and has and promises to do. Spiritual life is nurtured especially by “frequent consideration of the death of Christ”.
In his lecture, The Fossil Record and the Biblical Record, Dr Alex Ross said that fossils are relevant to us because they are used to support views which deny that God is the Creator, and so deny the infallibility of the Word of God, and thus undermine all biblical doctrine. Dr Ross then explained the link between fossils and present-day forms of life by using arguments from genetics – which were challenging, he said, to both speaker and hearers. When God created man, “male and female created He them”; therefore all our genes are to be traced to these two parents. He added, “Evolutionary biologists now agree that all our genes can be traced back to two parents who lived at the same time – whom they have termed ‘genetic Adam and Eve’”. However, evolutionists, in response to the lack of transitional species in the fossil record, continue to develop their theory by positing even more convoluted schemes.
Rev Donald Macdonald’s paper, entitled Prayer, began with “general observations”, one of which was B M Palmer’s statement in his Theology of Prayer – that “the duty of prayer is unquestionably grounded on the nature of man as originally made in the image of the Creator”. Prayer also is an ordinance of God and an act of worship. He also showed that “the basis for prayer” is: (1) God’s attribute of mercy, (2) the revelation of God, and (3) the covenant of grace. In his next point, “the Spirit of prayer”, he emphasised that true prayer is the gift of God, by the Spirit of God, and is evidence of spiritual life. The Holy Spirit makes intercession for us and works as the Spirit of adoption “whereby we cry, Abba, Father”. In addressing his last point, “different kinds of prayer”, Mr Macdonald enlarged on private prayer (he quoted Charles Hodge: “It is an outpouring of the soul to God in thought and feeling; this reveals itself in the forms of reverence, sorrow for sin, and a sense of dependence and obligation”); social prayer (for example, in the family); public prayer (which should have a solemnity that befits the worship of God); and persevering prayer (for example, Jacob at Peniel wrestling with the angel and saying, “I will not let Thee go except Thou bless me”).
The final lecture, John Hooper – the Puritan of the English Reformation, was by Rev Keith Watkins. Hooper, as a Roman Catholic monk, had his eyes opened through the writings of Zwingli and Bullinger. Having become known as a decided Protestant, it became a capital crime to deny the Roman Catholic doctrine of transubstantiation, and Hooper found himself in danger.
He therefore spent most of the 1540s on the continent. He returned to England in 1549, hoping to help forward the work of reforming the Church under King Edward VI. He was captivated, said Mr Watkins, by the regulative principle. He therefore sought to rid the Church of all vestiges of popish practice, including vestments. But his godly brother bishops, Cranmer and Ridley, did not see eye to eye with him on these matters.
Another Bishop, Edmund Bonner, positively opposed Hooper and his fellow Reformers. With the death of Edward, the accession of Mary to the throne, and the ascendancy of such enemies of reformation as Bishops Bonner and Gardiner, Hooper became one of the first of the almost 300 martyrs who were killed during Mary’s reign. Hooper was more than a leading instrument in the suppression of Popery and introduction of Protestantism – he was, in his striving for scriptural purity of worship and practice, said Mr Watkins, the Puritan of the English Reformation.
Thus ended another profitable theological conference. May what has been recorded, and what may yet be published, be blessed to many others!