APPROACHING A CRISIS—A.D. 1622.
The Church confronts greatest temptations and dangers when at peace with the world. A period of outward prosperity is almost certain to result in moral deterioration and produce membership of inferior mould. The appointments of God in divine worship being few, simple, and spiritual, are likely to be displaced by the showy, deceptive, sensuous inventions of man when the Church is honored with success. The Holy Spirit then withdraws in measure; frigid formality quickly follows; the services, however beautiful, become artificial and spiritless.
God has good reason for sending upon His Church periodical trials, hardships, persecutions—storms that winnow the wheat, fires that melt the gold. Such tests of faith purify the Church, run off the dross, throw out the counterfeits, break off the dead branches. The people of God are then distinguished; their heroic qualities are called into action; they become burning and shining lights in the surrounding darkness. This severe process may reduce the enrollment, yet it mightily strengthens the ranks. The Lord Jesus would rather have one of ten if true, than all the ten yea, ten times ten if untrue. Christ Jesus prefers 300 who can wield the sword of the Lord and of Gideon, to 30,000 who are indifferent or faint-hearted.
The Presbyterian Church made great progress under the Covenant of 1581 and overspread the kingdom. After ten years of prosperity came another declension. Again she was reclaimed and revived by the renewing of the Covenant of 1596. Once more she became exceedingly prosperous and popular; but her popularity resulted in weakness. Multitudes "joined the Church" merely for place, privilege, and power. These soon made themselves felt on the wrong side: they controlled the courts of God's House. Faithful ministers contended for the truth, resisted the innovations, protested in the name of Jesus, and suffered because they would not consent to do evil. They were overpowered and sometimes were displaced, sometimes imprisoned, sometimes banished. Their farewell sermons were heart-rending. Amid the sobs and wails of the affectionate people, the farewell exhortations came from these devoted men of God as words from heaven. Great excitement and sorrow prevailed in the churches, as the stricken congregations took leave of the pastors who loved the truth more than their own lives. Who can wonder at the indignation that arose like a storm, as the congregation witnessed their beloved pastor and his wife and children leave their home, and go forth to wander under the skies of summer or through the storms of winter, not knowing whither they were going! Should the people be censured for nailing the church doors against intruding ministers, and refusing to hear the hirelings sent to fill the pulpit against their will?
The Five Articles of Perth, adopted by those who were in power in the Church and enforced by Civil law, became the pastor's test. The Presbyterian minister who would not approve of the Five Articles was deposed. But how could a Covenanter give his approval without perjury? The Five Articles of Perth were these:
Kneeling at the Communion;
Observance of Holidays;
Episcopal Confirmation;
Private Baptism;
Private Communion.
The first implied the worship of the bread; the second, the homage of saints; the third, the approval of Prelacy; the fourth, that baptism was necessary to salvation; and the fifth, that the communion opened heaven to the dying; all savored of Popery.
| [!--IMG--] Alexander Henderson. Alexander Henderson was born in 1583, and died in the 63rd year of his age. He began his ministry in the Prelatic Church. Under a sermon by Robert Bruce, he was convinced of the error of that system—and became a powerful defender of the Presbyterian faith. He became a distinguished leader of the Covenanters, taking a prominent part in the Covenant of 1638, in the Solemn League and Covenant, and in other notable events. His grave is in Greyfriars' churchyard. |
What minister having any regard for conscience could sign this list of errors, after swearing the Covenant? Would he not immediately feel his spiritual life sink below zero? Would not his heart chide him bitterly for the degradation of his office and manhood? And God is greater than the heart.
David Dickson was one of the ministers who had strength to endure, rather than bend. He was a young man full of fire and holy power. He had charge of a flourishing congregation at Irvine. His preaching swayed the people. They crowded the church to hear him. His appeals melted the heart and watered the cheeks. He was bold to denounce the Articles of Perth. The authorities called him up and commanded him to retract; he refused. A sad farewell to his flock followed. Rather than support error, however popular and profitable, he would sacrifice the dearest ties on earth and journey to parts unknown. And this he did.
Alexander Henderson, another minister, encountered the displeasure of the men in power and suffered much at their hands. In his early life he accepted the Prelatic creed and entered the ministry in favor with the party. He was sent to a church which, a short time previous, had experienced the violent removal of their beloved pastor. The people were indignant at Henderson's coming. They barricaded the door of the church. The delegates that had come to ordain him, not being able to effect an entrance through the door, entered by a window. Henderson was that day settled as the pastor of an absent congregation. In the lapse of time he won the people. He was faithful and powerful as a preacher of the Word, and the Lord Jesus honored him in the eyes of large audiences.
One day Henderson went to hear a Covenanted minister, Robert Bruce, at a communion. He was shy and concealed himself in a dark corner of the church. Mr. Bruce took for his text, "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." The minister having read his text paused, and in dignified posture, with head erect, scanned his congregation with eyes that gleamed with holy fire. Such was his custom before beginning his sermon. Henderson felt the blaze of those eyes. He seemed to be the very man for whom they were searching. The recollection of having entered upon his ministry by climbing through a window horrified him. He went from that meeting determined to investigate Prelacy in the light of the Scriptures. The result was conviction of the truth and conversion to the Covenanted cause. Deportation from his devoted flock quickly followed. He was thereafter found in the forefront of the fight against the supremacy of the king over the Church, and against Prelacy that upheld the king in his arrogant assumption of the royal prerogative of the Lord Jesus Christ.
The minister of Christ is the watchman of the Church. He is placed upon Zion's walls to sound an alarm at the approach of danger. He is charged with responsibility for the people. If they perish through his neglect to give warning of dangers, his life for theirs. Faithful preaching may not be pleasant or profitable to the minister. Declaring the whole counsel of God may involve the pastor in trouble, demand sacrifices, result in hardships, controversies, separations; yet the Lord requires it, the people need it, no safety without it for either the flock or the shepherd. Without fidelity no power with God, no comfort of the Spirit, no approval from Christ. Are they who serve as ministers of Christ willing to sacrifice ministerial support, relationship, popularity, applause—everything temporal, rather than one jot or one tittle of the truth of the Gospel of Jesus Christ?
POINTS FOR THE CLASS.
1. Why does God send trials upon His Church?
2. Mention some of the fluctuations in the Church's condition.
3. What class of ministers then had the ascendancy?
4. How did the faithful ministers suffer?
5. What became the test for the pastorate?
6. What faithful young minister declined the test?
7. What was Alexander Henderson's experience?
8. Explain the responsibility of ministers.