A Narrative of the Holy Life and Happy Death of John Angier, Part 2
A Very Reverend and Worthy Brother, who was intimately acquainted with Mr. Angier, hath contributed ſome notices of his own perſonal knowledg, concerning Mr. Angiers excellency in giving Counſel in difficult Caſes of Conſcience, wherein he had occaſion to conſult him; the matter of them being of concernment, and poſſibly may prove of uſe to others, I ſhall here tranſcribe them.
The firſt was about Marriage; the Caſe is this: In 1654.
A Worthy young Miniſter, of excellent Parts and Piety. Tabled in an houſe near the place where then he was Miniſter, with a Gentlewoman of ſerious Piety, of good Birth and Breeding, at full years of Diſcretion, being 33. years of Age, having 800 l. to her Portion, and ſo in her own hands that none could hinder her of it; theſe two upon long time of acquaintance with each other, did deſire to Marry on both ſides out of an hearty Principle of goodneſs, wherein they agreed; but there was a Mother in the caſe of another temper, not religious; had Married a ſecond Husband, and took no care at all of her Daughter, but rather ſhewed her Inclination for her Daughters marryig with a rich man, tho of little Religion; yea, the leſs Religion, they thought, the better it would pleaſe her; ſo that they doubted much of obtaining her conſent; the Caſe propoſed was, Whether her conſent (in caſe it would not be had) muſt be neceſſarily obtained, or no Marriage; when only a Mother, and ſhe Married to another, who did diminiſh the Childrens Eſtates, and that with the Mothers Conſent? 2. When as the Mother is before prejudiced againſt a good man, and moſt of all againſt a Miniſter? 3. The Daughter of ſuch an age? 4. Hath her Eſtate at her own diſpoſe? &c.
This Caſe I ſent to three Reverend men, and to Mr. Angier; his Anſwer I ſhall tranſcribe.
Dear Sir,
It ſhall not be troubleſom to me, but contentful, if by the help of God I may reach forth any the leaſt help to you, or any friend of yours that deſires to guide his way right. I do pity your friends, fearing it might be an hour of Temptation to them, and a Cauſe of much Affliction, eſpecially if their affections be much engaged, which their living together ſpeaks; my advice in this Caſe is, That the Gentleman make uſe of ſome friend or friends to the Mother, that have intereſt in her, to gain her conſent, and if he have no temporal eſtate equal to hers, or to add ſomething to it; yet to ſignifie that he ſeeks the party more than the Portion, and to offer this evidence of it, to give way that the Portion be laid out for her uſe, and the uſe of Poſterity, if the Lord ſhew them that Mercy. If Friends cannot prevail, the Daughter may do well (and it a very hopeful way) humbly to deſire her Mothers conſent in her own Perſon; if by neither of theſe likely and due means, they can prevail; I deſire they may be moved ſtill to pray, and wait upon the God of Spirits, who knows his own Counſels, and can ſecretly incline all Spirits to comply therewith. I cannot adviſe them to Marry without the Mothers conſent obtained, unleſs ſhe hath formerly ſet her at Liberty, and delivered her into her own Power. For 1. The Mother hath authority over the Child, as well as the Father, an authority of her own, a joynt-authority with the Father given of God, (Honour thy Father and Mother) an Authority founded by Nature; the Mother being a joynt-cauſe with the Father of the Childs being; and tho the Father be dead, and the Portion be in the Childs hands, according to the laſt Will, and his Authority be ceaſed; that takes not away the Authority of the Mother, which was included in the Fathers, but always diſtinct; and therefore ſome Wills in bequeathing a Portion to be paid at Marriage, do make the reaſonable conſent of the Mother a juſt condition. 2. It may be the Mother hath juſt reaſon to deny her conſent; amongſt others, the want of temporal means (i… that be wanting) which is a greater defect in Miniſters conditions, than uſually in others, becauſe they having large Spiritual means, and living at the height thereof, or beyond, their Wives at their Death fall ſo much lower than others, by how much they live higher; the Mother may ſay, She will provide a Match where Piety and Portion meet. 3. If the Mother ſhould unreaſonably deny her Conſent; yet we muſt not run into that we have had ſo much experience of, of later times, to right our ſelves by force and violence, but ſeek remedy in a regular way. 4. If the Mother be carnal, and they religious, they muſt be afraid to lay a ſtumbling-block before her; and tho the Scandal will not be ſo great, being to live in another Country; yet it will be too great, if to any, eſpecially if to a Mother, whoſe Souls good the Daughter is bound to pray for in a ſpecial manner, and to ſeek by all good means. 5. To Marry without Conſent of the Mother, at beſt, is not a clear Caſe, but dark and doubtful, and will be an advantage to Temptation aſſailing tender Conſciences; whereby, if their Expectations be croſſed one in another, or God ſend Afflictions; their burden will be much increaſed, becauſe this Queſtion will ſoon be moved, Whether they did well to Marry without or againſt Conſent? 6. If Children be left to their own Liberty; yet the Duty they owe to their Parents comfort, and the greater judgment and experience of their Parents, do juſtly challenge their humble deſires of their Counſel, their ſerious Deliberation thereupon, and great unwillingneſs to Match without their reaſonable conſent: Adviſe your Friends ſeriouſly to conſider, whether they have not gone out of Gods way in ingaging their Affections mutually, before Conſent ſought; if the Lord ſhall help them herein to repent, it will be a foundation of after-Mercy; the truly Godly are apt to miſs it far in theſe occaſions; but Grace will not allow it, when God makes a diſcovery. Thus I have freely imparted my thoughts to you in this Caſe, beſeeching God to clear the paths of all his Servants, eſpecially his Miniſters, who are to carry the light before the people, I reſt
Jan. 22.—54. Yours in all brotherly Offices, J. Angier.
(a) The matter of Scandal ſeems to ſtick moſt; and whether, if Providence diſpoſe of the Miniſter in another Country, this may not be ſome relief to that, is queried.
He received the Opinion of others, as well as this, yet he took mightily with Mr. Angiers Counſel; for he ſaith, Upon the receit of your Letter, and Mr. Angiers advice in it, To pray and wait upon the God of Spirits, who could ſweetly incline all ſpirits to comply with his counſels; Tho I had prayed dayly for it, yet I was put on upon a more earneſt begging that Mercy, in much more Faith and Hope, that the Lord will ſo incline ſpirits. And about a week after, he had the news that the Gentlewoman had by an humble Letter to her Mother, on this account, obtained, that the Mother did yield to leave her to her own diſpoſal.
In a little time after he was ſetled a Miniſter in London, and Married, but ſhortly fell into a Fever, and into the Small pox, whereof he died; and particular Friends underſtood that he was ſeized with great Melancholy, and trouble, which (it was thought) killed him; and it was judged it was occaſioned by exceſſive travelling that had ſurfeited his Body; but if this matter of Conſent had been doubtful, what work would it have made with him in ſuch a condition? According to the prudent Suggeſtion of the fifth Reaſon in Mr. Angies Anſwer.
This was the firſt Caſe.
The ſecond Caſe was about Preſence at Common-Prayer, which I the rather inſert, to teſtifie his Judgment and Principle in that Caſe.
The Caſe was repreſented from an unknown Perſon to us, in theſe words, Jan. 10. 1662.
The grounds of my diſſatisfaction concerning the Common-Prayer, are,
1. The ineffectualneſs of forms upon my heart. Tho I do not deny the lawfulneſs of forms, nor Queſtion the experience of others in this or other forms; yet I will ſay, That tho I have to the utmoſt endeavoured to benefit my ſelf by the ſeveral forms I have been neceſſitated to hear in publick and private; yet I could never get any impreſſion made on my heart thereby, tho I have (as much as I could) removed prejudice; yet they have been ſo to me, as if I had had nothing; and this I have obſerved in my ſelf in ſeveral tempers of Spirit, as Joy, Grief, Fear, &c. Nay when my heart hath been in the beſt frame, and moſt ſenſible, then have they been worſt of all unto me.
2. As to this form, my prejudice is ſo great upon ſeveral accounts, that I have no hope of good by it, as having been bred up under its plenty, and tired with its emptineſs, and yet ſurfeited of it; whereby it hath the ſame effect that ſuch meats have, on which we ſurfeit; which beſides nauſeating, neither have I had any good by it, but much hurt many ways.
3. I cannot hear it without ſin; when I have been ſurprized with it, it hath inſtead of ſtirring up Graces, raiſed Paſſion, and ſuch Anger, as hath forced me out of the place; and if it be Worſhip, it ſhould be attended upon as Worſhip, and the heart go along with it; which if it do not, muſt not be attended. I find upon the view of my heart at Night, that I have contracted guilt in my not joyning cordially in Gods Worſhip, and getting good by it; and by hearing it, increaſe my ſin.
4. The influence that my intent of hearing it, had upon my heart, which I ſhall relate ſomething of, tho ſhort of what it was. Being in another Country amongſt my Friends, I was ſomewhat troubled what to do; but the Miniſter being of my acquaintance, tho I could not prevail with him to forbear it while I was there; yet he promiſed me to read very little, which did pretty well ſatisfie me; but when I heard the firſt Bell in the Morning, I was ſomething ſad to think what a Snare I was come into; but when the next Bell gave notice, I (being in ſecret Duty) was carried on by ſuch trembling and terrors, with anguiſh of Spirit, that I was forced from the Duty thereby ſtriving to ſatisfie my ſelf with arguing the Caſe; but the more I did ſtrive, the leſs I prevailed; my weeping and ſighing was ſo extream, that I thought my heart would have broke. Oh! how was I troubled that ever I ſet my foot out of doors to come to that place to ſin! nothing but ſin, and ſinful compliance, could I think it to be; and this was much ſet upon my heart, that if I did hear it thus, I ſhould never have peace in my Conſcience more; and the conſideration of that great loſs by ſ…inning againſt light, did much increaſe and aggravate my perplexity: I called in a godly kinſwoman, and ſhewed her of my trouble; we both conſidered, whether it might not be a Temptation, but could not find it ſo; ſhe ſaid if it were a ſin in me, my ſtaying from it would occaſion more; that the Lords day would be profaned by the wrath and bitter words of a Superior. But while I could get no ſatisfaction, they ſtayed for me; my neareſt Relation bad me never go, except I was better ſatisfied; ſeveral Meſſengers were ſent by ſome, that it ſeems would not go without me; ſo to ſatisfie them I went, but did not hear any of it; I wiſh it were (but it is not poſſible) for me with my Pen to expreſs what I felt in my Spirit in this half hour: No, my Tongue is not able to utter it, and ſtill its freſh upon my thoughts of conforming in this thing, its brought to my remembrance, I am (as it were) bid to remember my terrors at ſuch a place, on this account.
All this put together, and duly conſidered, theſe Queries I make.
1. Whether I ought to hear it, as ſome preſs, that it is a ſin to forbear? or whether it be not ſinful in me to hear it? Or whether I may ſometimes, as ſeldom as I can (to avoid the penalties) hear? Or,
2. Whether upon theſe accounts of my forbearance, I may comfortably ſuffer what may be inflicted, and expect ſupport? Or,
3. If you grant the hearing, whether may it be heard as ſomething by the by, without giving much attention, or with imploying my heart with other thoughts and Ejaculations more edifying?
Thus have I ſtated my particular Caſe, owning many Arguments that others uſe, keeping only to my own caſe, which may differ from others, not judging what's fit for others to do, or cenſuring them for what they do; and I ſhould never have put the Queſtion upon this, but upon 2. accounts. 1. Becauſe divers ſay, it is ſin not to go; and then my Caſe is ſad, that muſt ſin either way. 2. The other reaſon (which was firſt in my thoughts before I ever heard, or thought any would have held it a Duty to hear) whether I could comfortably ſuffer in ſuch a cauſe? Thus I muſt ſay, I have not been without many ſerious thoughts about it (ſin I would avoid); Prayers and Tears, and not trouble, I find in my Spirit upon forbearance, tho I diligently obſerve, and I have ſuch a Conſcience that will not let me run on in the leaſt ſin, but would be telling me oft of it, without leaving me till I have left it, at leaſt, endeavoured and prayed againſt it; neither do I find any convenience in ſtaying away; but the ſending, and waiting in expectation till that's done, and loſs of the Scriptures which I read at home, at the ſame time; that of ſeparation weigh not with me, it being not total, but only from that which is queſtionable with me, whether it be Worſhip, and coming to Singing, and publick Sermon, Prayer however, it is ſome comfort, that Mr. Ball calls them, Our Brethren of the Separation.
Dear Sir,
The Caſe you ſent me encloſed, calls aloud to the Father of Mercies, and all h… Children for compaſſion and relief, whic… in his own time he will manifeſt through ou… Lord Jeſus Chriſt. According to your deſire, I ſhall by the favour and aſſiſtance … the Father of Lights, freely communicate … you my thoughts in this ſad Caſe.
I do not apprehend any ſolid Argument to convince the Conſcience in the grounds of diſſatisfaction, concerning hearing Common-Prayer mentioned in the Paper. Not in the firſt, ineffectualneſs of forms upon the heart. 2. No hope of good by this. 3. She cannot hear it without ſin. 4. The influence the intent of hearing had upon her heart. To make theſe firm grounds for conſcience to reſt and act upon, muſt be proved, That ſet forms in their own nature are the proper cauſes of the grievances mentioned, which the judgment of this good Woman doth not deny in the firſt ground, viz. I do not deny the lawfulneſs of forms, and the Paper it ſelf doth clearly manifeſt their natural cauſes. I conceive therefore with ſubmiſſion, that there is much of ſtrong temptation in the Caſe propounded, which hath met with a double great advantage. 1. The Irreſolution of the judgment touching ſet forms, whether they be lawful or unlawful, obedience or ſin; for tho there hath been ſome apprehenſions of lawfulneſs, as in the firſt ground; yet the reaſons have not been of ſuch weight as to bring the Scales of the Judgment to the ground in the caſe of lawfulneſs, and there to hold them; but they have been wavering, and by the ſtrong touch of diſſatisfaction to forms, the Scale hath been hurried down on the ſide of unlawfulneſs, and fixed there, which is the true cauſe of ſo great trouble mentioned, in and for hearing Common-Prayer. Becauſe the good Woman hath been drawn by ſome external motive to act contrary to the preſent Sentence of Conſcience, or at beſt with a doubting Conſcience, which makes an action lawful in it ſelf, unlawful to him that doth it, Rom. 14.5, 14, 19. The ſecond great advantage this temptation hath met with, is a ſtrong prejudice deeply rooted in the affection, and by length of time nouriſhed, and grown to that ſtrength, that it is become like an old grown diſeaſe, too ſtrong for the Phyſick made uſe of; ſo that when any thing of reaſon is offered to the judgment tending to the health of the Soul in this Caſe, prejudice in the affection (like diſtempers in the Stomack) doth riſe up and forcibly reject it; this is too manifeſt in the ſecond ground, and is the cauſe of what's expreſſed in the third.
The remedies which by the bleſſing of God will be effectual to this good Woman, muſt be ſuitable to the advantages given to temptation, and ſuch as may take them away. As 1. to endeavour in the uſe o… Gods means, with dependance upon him, t… reſolve the judgment, concerning the lawfulneſs of joyning in forms in ſuch Societi… where God calls us to attend upon his public… Worſhip. To this end I conceive there … ſufficient light and weight of Reaſon, … Mr. Ball's judicious Tryal of Separation; but that will not be enough, unleſs the mind be prepared by Prayer, for the guidance of the Spirit of Truth to receive that Light, and by ſerious Meditation it prevail to ſcatter that darkneſs which cauſeth doubts, and to dwell there as a guide; this alone will Anſwer all the Queries. If publick Worſhip be lawfully performed in that way, then it's a duty to joyn, and the heart muſt be kept with all diligence, that the way of Communion between God and our Souls be not ſtopt. 2. The cure of the old grown diſeaſe of Prejudice, will need the skill of the heavenly Phiſician; the cauſe of this Prejudice was the inward Corruption of the heart, which would not ſuffer to take gains in Gods way, but inclined to flightneſs and wearineſs; this corruption was much advantaged by the neglect of it at firſt, and want of clear Conviction in the point of ſet-forms, which was its ſhelter, together with an opinion of ſerving God better. The means of cure muſt be gradual, to diſcern the Corruption of heart which lies at bottom, the neglect of it ſo long a time, the advantage given to it, to lay them to heart, humbly to confeſs them before the Lord, to crave pardon through the Blood of Chriſt, through purging of the heart, and ſetling of the judgment, which obtained prejudice will be prayed out, and the heart and head return to ſoundneſs. Whileſt this cure by the bleſſing of God is in working, ſpecial care muſt be taken to prevent Relapſes, by acting with a doubting Conſcience.
Beſides, the main ſpoken to, I obſerve ſome ſubtil Temptation inſinuated, viz. 1. That when the heart hath been in the beſt frame, and moſt ſenſible, they have been worſt. 2. Find no trouble of Spirit upon forbearance; no wonder, whileſt the judgment is unreſolved, ſo great a prejudice remains, and an apprehenſion of ſin in joyning. 3. Find no inconvenience in ſtaying away, but ſending and waiting till that's done, and loſs of Scriptures, which we can read at home the ſame time. Is loſs of part of the publick Prayers of the Church, no loſs? and is private teaching to be compared with publick reading by an Officer of the Church, when they ſtand in competition? Rom. 16.20.The God of peace bruiſe Satan under our feet ſhortly.
Sir, I have made it my firſt week-days work to anſwer this Caſe; and hearing of this Meſſenger, have ſealed it up, which will neceſſitate your trouble of procuring me a Copy at your leiſure; for I want time to tranſcribe, and am too weary; if your thoughts differ from mine upon the Caſe, deal freely with me. The Lord accept and bleſs our poor endeavours; remove a… ſtumbling-blocks, and give light and peace to his dear Servants. Pray for
Yours, John Angier.
Other inſtances I might add, that his Counſel was asked in many important Caſes, and his advice was ſavoury, and uſually ſafe, being grounded upon the Word of God, having the advantage of an holy heart, a clear head, and long experience; one only I ſhall ſubjoyn, of his advice to a Miniſter, who deſired his Counſel about removing to another place of more advantage for the World, and greater probability of doing good. His Anſwer by Letter, was in the Negative, ſaying, I bleſs God that ſuch temptations do drive you and your people to God the eſtabliſher of Zion.—It was an Expreſſion of Dr. Tuckneys to me, It is ill tranſplanting a Tree that thrives in the Soyl.—Think upon our Saviours Speech, When I ſent you without ſcrip or ſtaff, lacked you my thing? and they ſaid nothing: Be not ſolicitous about your means, or the certainty of it; but ſet your Soul to the work, and Gods ſecret ſhall be upon your Tabernacle. — The Miniſter fixed his ſtaff where he was, according to Mr. Angiers Example and Advice, and never repented it.
Thus I have briefly given an account of Mr. Angiers ſolid and grave Anſwers to ſome Caſes of Conſcience, and but a ſmall taſt; for it were eaſie to fill a Volume with his various Letters upon like occaſions, to ſeveral Perſons.