May 2019

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First in Declaring Independence
by Rev. David T. Myers

All Americans are familiar with the Declaration of Independence, signed on July 4, 1776. But precious few are familiar with the truth that in Mecklenburg, North Carolina, a declaration of independence from Great Britain was signed and sealed under the leadership of Presbyterians a full thirteen months before July 4, on May 31, 1775.

Assembled in Charlotte, North Carolina on May 19, 1775 were 27 citizens, many of them members of the Presbyterian churches in the area. The chairman of the committee was Abraham Alexander, who was an elder of the Sugar Creek Presbyterian Church. John Alexander, secretary of the committee, was an elder from Hopewell Presbyterian Church. So was Hezekiah Alexander. Rev. Hezekiah Balch was the pastor of Poplar Creek Presbyterian Church. David Reese was also on the committee and a ruling elder from Poplar Creek. Adam Alexander and Robert Queary were elders from Rocky River Presbyterian Church, with Robert Irwin an elder from Steele Creek Presbyterian Church.

The proposed declaration, which was written by Ephraim Brevard, a members of the committee, was read before the assembly of the county in front of the courthouse in Charlotte, North Carolina. It said:

I. That all commissions, civil and military, heretofore granted by the crown to be exercised in these colonies, are null and void, and the constitution of each particular colony wholly suspended.
II. That the Provincial Congress of each Province, under the direction of the great Continental Congress, is invested with all legislative and executive powers within their respective providences, and that no other legislative  or executive power does or can exist at this time in any of these colonies.

The assembly cried out with a loud voice their desire to be independent of Great Britain, and to defend that freedom with their lives and fortunes. And many a life and fortune would be sacrificed before gaining that freedom. The first voice to be a free and independent people in favor of American freedom, came from the Presbyterians in North Carolina. Scotch-Irish Presbyterians justly have the honor of recognition in speaking first for liberty.

Words to Live By:
True God-fearing people recognize that there is a just God who presides over the destinies of nations. In that trust, we can go forth and stand for liberty for all.  And let us stand for that liberty in a day when challenges to that freedom of religion are being made each and every day. Pray today, brothers and sisters,  for America.

This is one of those days where few Presbyterian events seem to have happened. In a previous year we wrote of how John and Louisa Lowrie set sail for the mission field in India on this date. Today, we would like to discuss something more of Rev. Lowrie’s wife, Louisa. The following brief account is drawn from the Centenary Memorial of the Planting and Growth of Presbyterianism in Western Pennsylvania and Parts Adjacent (1876), p. 194:—

Louisa A. Lowrie, wife of the Rev. John C. Lowrie, D.D. was a daughter of Thomas and Mary Wilson, of Morgantown, Virginia [later of West Virginia, which became a state in 1863], and sister of the late Hon. Edgar C. Wilson, of the same place. She belonged to the first band of missionaries sent by the Pittsburgh Society to India, and sailed from Philadelphia on May 30, 1833. She died in Calcutta, November 21, of the same year, in the twenty-fourth year of her age.

The annual report of 1834 says of her : “Her desires to devote herself to the spiritual good of the heathen were fervent, and her qualifications for the work were, to human view, uncommon; but He for whose glory she left her native land and bore her feeble exhausted frame half round the globe, was pleased, doubtless for wise reasons, to disappoint her earthly hopes, and require her associates, a few short weeks after their arrival, to consign her to the dust, there to proclaim, as she sleeps in Jesus on India’s distant shores, the compassion of American Christians for its millions of degraded idolaters, and to invite others from her native land to come and prosecute the noble undertaking in which she fell.”

Her pastor at Morgantown, Rev. Ashbel G. Fairchild, D.D., prepared a memoir, soon after her death; and few who have seen in it the excellent likeness of that lovely face will ever forget it. Her memory was still affectionately cherished in Western Pennsylvania for many years after. The Women’s Missionary Society of the Presbyteries of Pittsburgh and Allegheny eventually built a house at Mynpurie, India, naming it her memory, “The Louisa Lowrie Home.” It’s purpose was to serve as a dwelling for unmarried women laboring as missionaries at that particular station.

A few years before her death, Louisa Lowrie wrote the following in her journal:—

Saturday, June 11th. (1831).—In reviewing my life for a year past, I find so much for which to praise the Lord, that I feel oppressed with a sense of my ingratitude. Mercies unnumbered have crowned this year, the most blessed of my life. In it, the Lord has changed my heart; and given me to feel that Jesus is my friend; and, as often as I have wandered from Him, He has drawn me back by mercies or chastisements. During the last autumn my way was so clear, the current of my life so smooth, and my path so strewed with flowers, that I almost feared I was not one of those who should “come out of great tribulation.”

In examining my views and feelings, I find that I am very much changed. I can scarcely recognize my former self. Added to a disposition naturally cheerful, I possessed an intense desire for happiness; and perhaps enjoyed as much as was ever felt by an unregenerate heart. But, in the midst of all, I found there was something wanting, without which I could not rest. The Lord gave me to see that this was religion. I sought religion–I tasted of his love; and found that all I had hitherto enjoyed was nothing;—mere negative happiness. I desired to love the Lord with my whole soul. I cared not what should befall me; I only asked holiness of heart. Oh, my God! thou knowest I was sincere; and if I have since murmured against thee, on account of the means thou hast employed to subdue me, forgive I beseech thee—pity my feeble frame! I do not ask thee to lessen my sufferings; I only ask suffering grace.

The Ends Don’t Justify the Means
by Rev. David T. Myers

The desire to see the Church grow and to increase the number of members on the rolls can be a dangerous aspiration, in that questionable methods may be proposed to accomplish that end.  From the year of the first General Assembly in 1789, the Presbyterian Church in the U.S.A. slowly grew from 419 churches to 511 in 1803. It is important to note that these increases did not come from proselytizing the members of other denominations.  As late as 1794, the General Assembly had approved a circular which discouraged “sheep stealing” from other denominations.

But there was still a problem. As the population shift in people continued to the west and south, there was a scarcity of pastors and congregations to reach the expanding westward growth. Thus, the idea of some type of cooperation between churches was suggested at the General Assembly in 1800. By the next year, and specifically on this day, May 29, 1801, this cooperation was given a name, that of the Plan of Union. This was a plan of cooperation between the Presbyterians and the Congregationalist denominations. (We won’t go into all the features of that Plan here today).

The goal was admirable. For the purposes of not duplicating the work of either Presbyterian or Congregational ministers, Congregational mission churches or established churches could call a Presbyterian minister, and Presbyterian mission churches or established churches could call a Congregational minister. Each could interchange to the other church with no problem.

As far as numerical growth was concerned, the Plan of Union worked admirably. For thirty-five years, until 1837, the best statistics show that the numbers of churches went from 511 to 2,965 churches. The number of ministers grew from 180 in number to 2,140 clergy in 1837. The church had increased eleven-fold in barely four decades.

But at what cost doctrinally, was the question? While there were some Congregational ministers who were Calvinistic in theology, others were influenced by liberal beliefs from New England with respect to sin and salvation. Original sin was denied as well as the substitutionary satisfaction of Christ’s death on the cross for sinners. Something had to be done if Presbyterian government and doctrine was to continue.

In 1837, the Plan of Union was dissolved by the General Assembly, having been declared an “unnatural and unconstitutional” arrangement. In what opponents considered extreme and even illegal, entire synods, presbyteries, ministers, churches, and members were cut off from the Presbyterian church. The Assembly had determined that purity came before growth in the order of importance.

Words to Live By:
The ends, especially evangelistic ends, do not justify the means to those ends. Rather, both ends and means must glorify God and be according to the Word of God.  Biblical ends must be justified by biblical means.

Our post today comes from a biographical sketch written for the PCA Historical Center by Barry Waugh. Our thanks to him for permission to use this portion for today’s blog post. Click here to read the full article.

He Sold the Books!

As with many ministers and theologians, Thomas Smyth was afflicted with bibliomania. His symptoms appeared early in his life. As a young child, he was a voracious reader and while at Belfast College he worked as the librarian. Reading and cataloging were not sufficient to alleviate his love for books; he had to own them as well. He wrote in 1829, “My thirst for books, in London became rapacious. I overspent my supplies in procuring them, at the cheap repositories and left myself in the cold winter for two or three months without a cent …” (Autobiography, 39). Dr. Smyth’s comments on his developing bibliomania are reminiscent of Erasmus and his practice of buying books first, and then, if any money was left, he bought food. A few years later as he entered his ministerial service in Charleston, he specifically purposed to develop a theological and literary library similar to Dr. Williams’s Library in London. Over the years, he accumulated about 20,000 volumes. One unusual book in his possession was a Hebrew Psalter with the autographs of Jonathan Edwards, Edwards’s son, and Rev. Tryan Edwards, who gave it to Dr. Smyth. The Grand Debate and other original documents of the Westminster Assembly were procured at great cost, as well as forty works by members of the Assembly along with ten quarto volumes of their discourses. Dr. Smyth’s compulsive, though purposeful, book buying may have been a point of tension for he and his wife. In a letter written by Margaret to him in the summer of 1846 she informed him of the expenses they were incurring due to the addition of three rooms to their home:

“I tell you all this now as a preface to a caution, not to involve yourself too deeply or inextricably in debt by the purchase of books & pictures; of the last, with the maps, we have enough now to cover all the walls, even of the new rooms; & the books are already too numerous for comfort in the Study & Library. … But I would enter a protest not only against books & pictures, but all other things not necessary & which can come under the charge of extravagance. Do be admonished & study to be economical.” (Autobiography, 384f).

It should be noted that one of the reasons the three rooms were built was to accommodate Dr. Smyth’s ever-growing library; one of the new rooms was thirty feet long and intended for his use. As Dr. Smyth’s health continued to deteriorate, he made the difficult decision to sell over half of the volumes of his library to Columbia Theological Seminary. He was concerned that since he could not take full advantage of his magnificent library it would be best that ministerial students have access to the books. The actual sale was dated May 28, 1856and the seminary contracted to pay the Smyths $14,400 for the volumes. The seminary organized the collection in a special area designated the Smyth Library. Dr. Smyth continued to add to the collection by donating other books so that by May of 1863, the special collection contained 11,845 volumes, and by the time a posthumous inventory was taken in November of 1912, the number was over 15,000. Even though he had sold and donated thousands of volumes to Columbia Seminary, his remaining library was still large, but it was reduced once again when a fire, in 1870, burned about 3,000 books. Though the affliction of bibliomania can become all-consuming, it is certain that many Presbyterian ministers trained at Columbia Seminary benefited from the collection gathered by Thomas Smyth.

Words to Live By:
Suffering a similar affliction (though my own library paled in comparison), I found some years ago that the best way to temper the disease was to realize that I was responsible before the Lord for each volume I purchased. Was it a truly necessary purchase? Would I in fact read it, or at least use it in a way that would justify the expense? Pastors typically need the resources of a good many books and so it is never a foolish expenditure when they are first wisely chosen and then wisely and well-used. Software programs for the study of the Bible add new abilities for search and access, and even make it possible to carry an entire library on a single laptop, tablet, or even a phone.

Samuel Davies

“The venerable dead are waiting in my library to entertain me and relieve me from the nonsense of surviving mortals.”—Samuel Davies

 

“When I look for the acquaintances of my youth, alas! they are almost all gone. I have been led, for the most part, along a smooth path.

Browsing through an old issue of THE ST. LOUIS EVANGELIST, I spotted the following brief article reporting on a letter from Dr. Archibald Alexander, dated 1822. Dr. Alexander was born in 1772 and would have been fifty years old when he wrote this letter. Given his age at that writing, his opening sentence is particularly striking, from a modern perspective. Equally intriguing are the biographical insights provided in this letter and the view expressed by Dr. Alexander on providing for one’s family and later years.

INTERESTING RELIC

Rev. Dr. Archibald Alexander [1772-1851]We have in our possession a long and interesting letter written by Rev. Dr. Archibald Alexander, from Philadelphia, while attending the meeting of the General Assembly, dated May 27, 1822, addressed to “Rev. Robert Marshall, near Lexington, Ky.,” sent by his son, Rev. James Marshall, upon his leaving Princeton Theological Seminary for his home and a field of labor in Kentucky. Most of it is in reference to his “unexceptionable conduct,” his “strength and originality of mind,” and the prospect that “he will be a forcible speaker, a useful man, and become an important member of the Church in the Western country.” We give an extract of general interest:

When I look for the acquaintances of my youth, alas! they are almost all gone. I have been led, for the most part, along a smooth path. External circumstances have been favorable, but I have been subjected often and long to severe conflicts. Perhaps in prosperity I have endured as much pain as those who have passed through many external afflictions. I have now a large family, and have made scarcely any provision for their subsistence when I shall be taken from them; but I am not troubled on this account. “The Lord will provide.” I have seen in so many cases the little benefit which has resulted from the fruit of anxious toil for posterity, that I feel content with my situation and prospects.

Such views from one so revered, so wise and so spiritual as was Dr. Archibald Alexander, we doubt not will be read with interest and profit by all. If we are in moderate circumstances, and our children promise to be upright, useful, respectable in life, we should be more than content; we should be joyful and grateful. People in affluent circumstances have more to fear than others for their descendants. “The lust of the world, the lust of the eye, and the pride of life” accomplish their slaughter chiefly among the rich. This is plain to all who are old enough to have observed the histories of households for forty years; and it is not surprising when we remember that evils in the heart are not so ruinous as when both in the heart and the life.–Herald and Presbyter.

[excerpted from The St. Louis Evangelist, Vol. 1, no. 3 (March 1875): 19, columns 3-4. Reprinted from The Herald and Presbyter]

Words to Live By:
Truly the Lord watches over His people, and the above post is yet another evidence of that truth. As you look back over your own life, begin to list the many ways in which you can add your own testimony to God’s goodness, care and mercy. It will make for a most enjoyable and encouraging exercise.

“Search backward into all the performances of Providence throughout your lives. So did Asaph: ‘I will remember the works of the LORD: surely I will remember thy wonders of old. I will meditate also of all thy work, and talk of thy doings’ (Psalm 77:11, 12). He laboured to recover and revive the ancient providences of God’s mercies many years past, and suck a fresh sweetness out of them by new reviews of them. Ah, sirs, let me tell you, there is not such a pleasant history for you to read in all the world as the history of your own lives, if you would but sit down and record from the beginning hitherto what God has been to you, and done for you; what signal manifestations and outbreakings of His mercy, faithfulness and love there have been in all the conditions you have passed through. If your hearts do not melt before you have gone half through that history, they are hard hearts indeed. ‘My Father, thou art the guide of my youth’ (Jeremiah 3:4).”—John Flavel, The Mystery of Providence, chapter 9. 

THE SCHOOL & FAMILY CATECHIST.
by Rev. William Smith.

Westminster Shorter Catechism. Question 24.

Q. 24. How doth Christ execute the office of a prophet?

A. Christ executeth the office of a prophet, in revealing to us, by his word and Spirit, the will of God, for our salvation.

EXPLICATION.

Revealing. –Making known what was formerly concealed or unknown.

By his word. –By the preaching of his gospel, or the reading of the Scriptures. (See Quest. 89.)

For our salvation. –To deliver us from the pains of hell, and to bring us to heaven.

ANALYSIS.

In this answer there are four particulars.

  1. That Christ, as a prophet, reveals to us the will of God. –John i. 18. No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him.
  2. That this revelation is made by his word. –Psal. cxlvii. 19. He showeth his word unto Jacob, his statutes and his judgments unto Israel.
  3. That it is also made by his spirit. -1 Cor. ii. 12. Now we have received –the Spirit, which is of God, that we might know the things that are freely given to us of God. John xiv. 26. The Holy Ghost –shall teach you all things.
  4. That this revelation of God’s will is made for our salvation. –John xx. 31. These are written, that ye might believe; -and that believing, ye might have life, through his name.

Unity Where There Was Disunity
by Rev. David T. Myers

This historical devotional and the May 27th devotional deal with the same topic, that of the Old Side – New Side schism in early Presbyterianism. On May 27, we will look at what caused the infant Presbyterian church to divide into two sides in 1741. On this day, May 25, we will look at how they were brought together again in 1758.

What were the points of difference, even though we will wait until the latter date in May to see them in detail? They could be summarized in two words: education and evangelism. The first difference centered around the education of ministers, whether European credentials were required, like from Scotland or England theological colleges, or whether training in schools in the colonies, such as the Log College of New Jersey, was sufficient. The second difference was composed of the issue of the revival meetings of the Great Awakening, and whether permission needed to be sought and given when engaged in them in other presbyter’s parishes. One can immediately see that no doctrines were at stake, but rather differing ways of doing the Lord’s work.

Such differences on these two points accounted for this schism in 1741 which  lasted sixteen years  to 1758.  By then, men and churches who took strong stands in the 1741 schism had either died or moved on. Further, there was on the part of a few ministers who had been most vocal in their affirmations and denunciations during the schism, like the Rev. Gilbert Tennent, a sincere repentance on choice of words used to describe the other side.

The Plan of Union in 1758 affirmed the method of revivals, such as the New Side Presbyterians engaged in, was proper. It even ascertained that the Great Awakening was a blessed work of the Holy Spirit. Yet there was a recognition that if the authority of local presbyteries and synods forbade the wandering  of evangelists, who came into other fields without even asking permission to do so, that would have to stop.

As far as education was concerned, the candidates for the gospel ministry should be able to both declare the theological basis of their beliefs (such as the Old Side championed) as well as show experimental acquaintance with the gospel (as the New Side emphasized).

A unified Presbyterian church was ready to progress ahead for the challenging years ahead of her, especially in the birth of a new country called  the United States of America.

Words to Live By: As long as union is not accompanied by denials of Christian theology, it is to be prayed for, worked on, perseveringly kept, and greatly rejoiced over as producing stronger instruments for the glory of God and the growth of the church.

Dr. Charles Hodge was appointed the third professor at the Princeton Theological Seminary on this day, May 24, in 1822.

Of Charles Hodge, the eminent Scottish theologian William Cunningham often said “that he had greater confidence in the theological opinions of Charles Hodge than in those of any other living theologian.”

Born in 1797, Charles was raised in Philadelphia by his widowed mother and later graduated from the College of New Jersey (now Princeton University) in 1815, and then Princeton Seminary in 1819. Ordained by the Presbytery of New Brunswick in 1821, Hodge was appointed as stated supply over the church in Georgetown (now Lambertville). Though he saw the Lord’s blessing in his ministry, Rev. Hodge soon discovered an even stronger pull to academic studies, and it was not long before Dr. Archibald Alexander invited him to teach the biblical languages at the Seminary. Entering upon that work, he taught at Princeton for just a very few years before sensing a need to continue his studies, this time in Germany. After two years abroad, he returned to Princeton, New Jersey in 1828 to take up again his duties as Professor at the Seminary, returning as well to serve as the editor of the Biblical Repertory and Princeton Review. In the course of his long career, Charles Hodge taught literally thousands of students, authored a monumental three-volume systematic theology, and wrote over 140 articles, many of which were 100 pages or more in length.

Above, “Charles Hodge’s study, where he met his classes from 1833 to 1836 when he suffered from lameness.”

I could not locate the text of his inaugural address at Princeton, but his son, A.A. Hodge provides us with these important words from that address, in the biography that he wrote of his father’s life and ministry. In that inaugural address, Hodge made this declaration before faculty and students, setting the standard for the rest of his long ministry, :

The moral qualifications of an Interpreter of Scripture may all be included in Piety; which embraces humility, candor, and those views and feelings which can only result from the inward operation of the Holy Spirit.

It is the object of this discourse to illustrate the importance of Piety in the Interpretation of Scripture.

Could there be a more important message for both students and teachers to take to heart?

Words to Live By : The eminent scholar, John Owen struck a similar note when he wrote :

“I have demonstrated before that all spiritual truth which God has revealed is contained in the Scriptures, and that our true wisdom is based upon spiritual understanding of these Biblical truths. It will, therefore, be granted on all hands that diligent reading of the Scriptures and holy meditation upon them, is of absolute necessity for all aspirants to theology. Sadly, although a good deal of lip-service is paid to this principle, daily experience will show how few there are who really apply themselves to it with due application and a correct frame of mind. For the rest, a neglect of this is not a drawback to their studies but rather a death-blow…
…Perhaps the excuse is that they have immersed themselves in the works of ancient and modern theologians, and so learn from these guides as they painstakingly explain the Scriptures? I do not despise such means. I applaud their diligence. But still this is not to study the Scriptures! It is one matter to listen to these authorities and a very different matter to read the Bible itself after begging the illuminating aid of the Spirit, through faith in Christ, and to so meditate upon it as to be filled with that Spirit which indicted it and lives in it. What a difference this is to merely looking out through the eyes of other men, however learned and truthful they may be.

[John Owen, 
Biblical Theology, Morgan, PA: Soli Deo Gloria, 1996, p. 694-695.]

He Wrote for the Ages
by Rev. David T. Myers

His name was John Ross Macduff. Born this day, May 23, 1818, in Bonhard, near Perth, Scotland, John received all his education in Edinburgh. Ordained into the Church of Scotland, he went on to serve in three Presbyterian churches, including one fifteen year ministry in Glasgow, Scotland. And while he was faithful in the pulpit to proclaim God’s Word, yet he also had a further ministry through the writing of devotional and practical books, many of which are still available by means of the Internet. And we are talking here around 200 years later. As my title puts it, he wrote for the ages.

It was in 1857 that his fellow elders in the Church of Scotland appointed him to the Hymnal Committee of the Church. He went on to write 31 hymns, all of which were then widely used in the Church of Scotland. While his hymn on the Second Advent of Christ was not republished in the Red Trinity Hymnal, it was found in the old Blue Trinity Hymnal on page 238.  Read its words found in the four stanza hymn:

Christ is coming! Let creation from her groans and travail cease;
Let the glorious proclamation Hope restore and faith increase;
Christ is coming! Christ is coming!
Come, thou blessed Prince of Peace.

Earth can now but tell the story Of thy bitter cross and pain;
She shall yet behold thy glory, When thou comest back to reign;
Christ is coming! Christ is coming!
Let each heart repeat the strain.

Long thine exiles have been pining, Far from rest, and home, and thee;
But, in heav’nly vestures shining, They their loving Christ shall see;
Christ is coming! Christ is coming!
Haste the joyous jubilee.

With that blessed hope before us, Let no harp remain unstrung;
Let the mighty advent chorus; Onward roll from tongue to tongue;
Christ is coming! Christ is coming!
Come, Lord Jesus, quickly come!” Amen.

Unlike ancient hymns of the second advent, this one by John Macduff focused in on the Second Coming as an occasion of triumph and joy. It was based on Scriptures like Romans 18:18-25; 1 Corinthians 15:25; Titus 2:13; Revelation 1:7; and Revelation 22:20.

John Macduff would retire from the ministry of the preached Word in 1871 and lived until 1895.

Words to Live By:
To still have sermons and devotional classics available to read is a remarkable testimony for our instruction from his heart and lips.  He truly wrote for the ages.  And of course, it is as we faithful pastors preach the inexhaustible riches of God’s Word that our sermons become timeless in their comfort and instruction.  Lay people! Treasure  pastors who are faithful to proclaim the whole counsel of God to you.  They are few and far between in our generation.

A Better Possession, and A Lasting One
by Rev. David T. Myers

Barbara Cunningham had all of the characteristics of a powerful family by her ancestry. But of far more importance than these temporal goods was that her ancestors were all warm supporters of the Protestant Reformation of Scotland.

Continuing in that rich biblical tradition, Barbara Cunningham married William Muir of Caldwell in 1657, thus enabling her to be known as Lady Caldwell. Her husband, like her ancestors, was zealous in his adherence to Presbyterianism, and especially to those who had been ejected from their parishes in 1662. Even though it was considered traitorous to do so, he abstained from attending the churches where Anglican priests now were in charge. Cited to appear before the civil authorities to explain his absence, the date was delayed time and again. Of course, this was of the Lord. When Covenanters began to take up arms to defend their faith, William Muir raised a troop of fifty neighbors to ride to the area around Pentland Hills to help their cause. But a force of government troops cut off their approach with the result that the small band was scattered. Forced to hide himself and eventually flee, William Muir eventually made his way to Holland.

Soon the weight of the opposition fell upon his wife, Lady Caldwell, and her four children, three of them female. She lost all of her and their property which was given to the general who had fought the Covenanters at Pentland Hills. Lady Caldwell joined her husband in Holland with her family. While there, they were allowed to worship God along with all the other Scottish exiles. In a short while however, her husband died in the faith. Lady Caldwell returned to Scotland with her family, hoping that the length of time being absent would make a difference. But it did not. The property still was in control of the anti-Covenanter forces, even taking the new furniture which Lady Caldwell had bought to make a new home. She was still destitute in her beloved homeland.

There is a wonderful paragraph on page 4 of her story in the Ladies of the Covenant. It states that “she did not distrust in  adversity the God whom she had trusted and served in prosperity. Confiding in his promises, she believed that He would provide for her and hers; and possessing too much self-respect to be dependent for the means of subsistence on the bounty of others, she, with her virtuous children, set themselves diligently to the task of supporting themselves by the labor of their own hands.”

Suddenly, without formal charges or even a trial, she, along with her four children, were arrested. Supposedly, a neighbor had observed a non-conformist minister lead a worship service in her home. On the authority of the provost of Glasgow, Scotland, Lady Caldwell was sent on May 22, 1683, along with her twenty year old daughter, Jean, to prison, and not any prison, but the notorious Castle of Blackness.

The daughter began to suffer health problems due to this cruel punishment after six months, and was set free after an appeal in 1684.  Her mother would serve another two years and eight months. During this time, her second daughter Anne would died of Yellow fever. Finally, after this time, she was set free. After William and Mary came to the throne, all of her property and rights were restored to her.

Words to Live By: Like the early Jewish Christians as described in Hebrews 10:34b, Lady Caldwell “accepted joyfully the seizure of property, knowing that (they) had a better possession and a lasting one.” A question to ponder! Would we be like these first century Christians and like Lady Caldwell if such a calamity would happen to us, losing all of our possessions for the sake of the faith delivered unto the saints? It is happening now in our blessed land! Let our prayer be to the God of all grace to help us to see those things which are eternal, and accept joyfully the loss of those things which are temporal.

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