Princess Elizabeth of the Palatinate - Part 3

During the Thirty Year's War the Elector had begun appointing Reformed princesses as abbesses, and so now appointed her. This appointment relieved her from being a pensioner on any of her relatives, and also gave her standing in the German empire. She was authorized to send a deputy to its diets, and required to furnish one horseman and six foot soldiers for the imperial army. She also had to preside over a court of justice, and exercised authority over about seven thousand inhabitants. Her territory was small and her income therefore limited, but she exercised great ecconomy and banished all luxury from her little castle. Her chief diversion was knitting, and on Saturdays she sat as judge. Here her patience and justice were admirable, being tempered with mercy, and she often adding religious instruction. Here this cultivated princess lived, surrounded by rude, ignorant country-folk, and yet she enjoyed it, for she was able to relieve distress and better their condition. She gathered around herself in the castle a company of like-minded souls. The highly gifted Anna Shurman eagerly accepted an invitation to visit Elizabeth, so like her in intellectual and religious tastes. Both had been disciples of Descartes, but Anna was the more enthusiastic and visionary; Elizabeth the more profound and fonder of abstractions. She also threw open her land to all who desired refuge. It was this liberal spirit that brought her providentially into contact with the pietism of Labadie and also led to her association with William Penn. Labadie and his congregation from Holland having left the State Church were looked down upon as separatists; for at that time the idea of a free Church, independent of the State, was not dreamt of, and many of the separatists were fanatics. So when they came to settle in her land (1670), its inhabitants, the magistrates and the Lutheran ministers rose against their coming and appealed to her. As she did not grant their wishes, they appealed to the Elector of Brandenburg, asking that these strangers should be ordered out of the land. But the Elector at first permitted them to stay, as he saw Elizabeth wished by it to spread the Reformed faith, although he urged Elizabeth to be watchful over them. She graciously protected them against their enemies, and gave to the world an illustration of the beautiful principle of religous toleration. She was in turn affected by their earnestness and zeal, for it is evident, that as she became older, she was deepening in spirituality. She had to endure a good deal of ridicule for thus protecting the Labadists, even from some of her own noble relatives. Thus her sister, the beautiful Duchess Sophia of Hanover, visited her and tried to laugh at the religious earnestness of the followers of Labadie. But although she remained friendly to them, she was not able to give them an asylum for more than two years, for the other governments compelled her to send them away. But in it all she showed her love of religous liberty.

Her treatment of the followers of Labadie called the attention of William Penn to her. He, too, was about to lay out a colony in the western world, called Pennsylvania, for which her little land of Herford set the example of religious liberty.

Penn's visit to her at Herford, 1677, is quite interesting. He stayed there three days. On the first day at 7 a.m. he called on the princess, and was surprised to be recieved with such warm expressions of welcome. He said the conduct of persons in such an exalted station confirmed his hopes that the day of the Lord was approaching. He therefore took courage and began preaching. And they had a religious service which lasted from 7 to 11 o'clock. In the afternoon Penn and his companion returned to her castle, and found the princess had invited her intimate friend, the Countess of Horn, and several others to the service. He held services there till 7 p.m., and all, both preachers hearers, were deeply affected. The next day being the day when the princess recieved audiences and petitions, they did not get to see her till 9 a.m., but then all the inferior servants were also present. In the afternoon he fulfilled his promise made to her in the morning and narrated the story of his conversion to the Quaker faith, together with the persecutions he had suffered for it. His story was interupted by supper. He then took supper with her, and afterwards again continued before them the story of his conversion. This lasted till 11 o'clock, p.m., when they returned to their lodgings. On the next day, the last of their stay, not only the residents of the castle, but also the inhabitants of the town, were present. The service began with much prayer. Penn says of this meeting:

Yea, the quickening power and life of Jesus wrought and reached them; and virtue from Him, in whom dwelleth the Godhead bodily, went forth and distilled upon us His heavenly life, sweeter than the pure frankincense, yea, than the sweet-smelling myrrh which cometh from a far country. And as it began, so it was carried on, and so it ended.

After the meeting was over, the princess gave him good-bye, and was so overcome by her feelings that she could hardly give expression to her words. And as she bade him farewell, she most earnestly begged him to come again.

How do you worship?

A godly man dare not vary from the pattern which God has shown him in the Scripture. This is probably not the least reason why David was called "a man after God's own heart", because he kept the springs of God's worship pure, and in matters sacred did not add anything of his own devising.

Use: By this characteristic we may test ourselves, whether we are godly. Are we careful about the things of God? Do we observe that mode of worship which has the stamp of divine authority upon it? It has dangerous consequences to make a medley in religion.

1. Those who will add to one part of God's worship will be as ready to take away from another. "Laying aside the commandment of God, you hold the tradition of men" (Mark 7:8). They who will bring in a tradition, will in time lay aside a command. This the Papists are very guilty of; they bring in altars and crucifixes, and lay aside the second commandment. They bring in oil in baptism, and leave out the cup in the Lord's Supper. They bring in praying for the dead, and lay aside reading the Scriptures intelligibly to the living. Those who will introduce into God's worship that which he has not commanded, will be as ready to blot out that which he has commanded.

2. Those who are for outward mixtures in God's worship usually disregard of the vitals of religion—such as living by faith, leading a strict mortified life; these things are of less concern to them. Wasps have their combs—but no honey in them.

3. Superstition and profanity kiss each other. Has it not been known that those who have kneeled at a pillar, have reeled in drunkenness against a post?

4. Such as are devoted to superstition are seldom or never converted: "publicans and harlots go into the kingdom of God before you" (Matt. 21:31). This was spoken to the chief priests, who were great formalists, and the reason why such people are seldom wrought upon savingly is because they have a secret antipathy to the power of godliness. The serpent has a fine color—but it has a sting. So outwardly men may look zealous and devout—but retain a sting of hatred in their hearts against holiness. Hence it is that they who have been most hot on superstition have been most hot on persecution. The Church of Rome wears white linen (an emblem of innocence)—but the Spirit of God paints her out in scarlet (Rev. 17:4). Why is this? Not only because she puts on a scarlet robe—but because she is of a scarlet dye, having imbrued her hands in the blood of the saints (Rev. 17:6).

Let us, then, as we would show ourselves to be godly, keep close to the rule of worship, and in the things of Jehovah go no further than we can say, "It is written".

(The Godly Man's Picture, by Thomas Watson)

A Vindication of the Rights of Women - Introduction

Although I'm only at the very beginning of the book, I'm fascinated by it. That's not to say I agree with 100% of what it says, but I think that if I did, I wouldn't find it to be as interesting.

Right at the beginning, Wollstonecraft states as one of her grievances the poor standard of education available to most women up to and during her time, keeping them, as she puts it, "in perpetual childhood"- just an example of the attitude that women are not merely weaker in body, but weaker in mind, unable to mentally process deeper subjects or think deeply and clearly for themselves. You can see the vicious cycle this created: Women, their studies being restricted merely to the arts and household management, will therefore amuse themselves with lighter and more frivolous entertainments; men seeing this will consider their theory correct; men continue to withhold secondary level education from females.

Although she was what we might consider an early feminist, Wollstonecraft would have probably frowned upon our modern day ones - she clearly states that women are designed to be physically weaker than men, and disapproved of them taking place in strenuous activities. At this point, she is simply arguing for woman's intellectual equality. So far, so good.

I agree with her fears of the dangers presented because of this treatment of women. She argued that by keeping women in this state of existence, they function as being merely ornamental. By the time they reach middle age, and their bloom has left them, they have no reason for staying alive. But I also fear the end that one might reach if you carry her ideas further, perhaps, than she originally meant for them to go; we all know what that is - you don't even have to bother looking around you for it; feminism has a way of forcing entrance into all our lives, whether we like it or not.

So, at this point in the book, I *generally* agree with what it says. But, things can always change, and Maddie has made me fearful that they probably will. :-)

Sorry....

Yes, I know I didn't write about The Vindication of the Rights of Woman yesterday......I just uh, got distracted by To Kill a Mockingbird. Tomorrow I'll try to write something coherent, but in the meantime I'll leave my 3 readers with this great quote by Thomas Watson ~

Question: What is it, to walk with God?

Answer: Walking with God imports five things:

1. Walking as under God's eye. Noah reverenced God. A godly man sets himself as in God's presence, knowing that his judge is looking on: "I have set the Lord always before me" (Psalm 16:8). David's eyes were here.

2. The familiarity and intimacy which the soul has with God. Friends walk together and console themselves with one another. The godly make known their requests to God--and he makes known his love to them. There is a sweet fellowship between God and his people: "Our fellowship (koinonia) is with the Father, and with his Son Jesus Christ" (1 John 1:3).

3. Walking above the earth. A godly man is elevated above all sublunary objects. The person who walks with God must ascend very high. A dwarf cannot walk among the stars, nor can a dwarfish, earthly soul walk with God.

4. Visible piety. Walking is a visible posture. Grace must be conspicuous to the onlookers. He who reveals something of God in his behavior, walks with God. He shines forth in biblical conduct.

5. Continued progress in grace. It is not only a step--but a walk. There is a going on towards maturity. A godly man does not sit down in the middle of the way--but goes on until he comes to the "end of his faith" (1 Pet. 1:9). Though a good man may be out of the path, he is not out of the way. He may through infirmity step aside (as Peter did)—but he recovers by repentance and goes on in progressive holiness: "The righteous will hold to their ways, and those with clean hands will grow stronger" (Job 17:9).

Princess Elizabeth of the Palatinate - Part 2

After that she was wedded to philosophy, and gave up the thought of marriage. Descartes was introduced to Elizabeth and the Palatinate family by the Count Dohna, an adept in the Cartesian philosophy, and became her teacher. He was soon delighted and surprised to find in her a scholar so capable of exploring with him erudite questions and of comprehending sublime truths. This appointment of Descartes as her tutor proved very helpful to him. For in this noble family he first found the supporters necessary to help him on to fame. He, therefore, in order to be near them, lived at Eyndegeest, about a mile and a half from Rheten, for two years. And when he went to North Holland afterwards, he continued his correspondance, especially with Elizabeth, and would often visit the Hague, so as to meet his favorite pupil. This little court of the Palatinate family, although in exile, thus became famous for its beauty and learning, so that it was called "the home of the muses and graces." Among them all, Elizabeth had the greatest talent for learning. Bromley says that "of the three illustrious sisters of that family, Louisa was the greatest artist, Sophia the most perfect lady in Europe, but Elizabeth was the most learned." She made such progress in philosophy, that she became famous as "the Star of the North." In order to appreciate the greatness of this, it is to be remembered that up to that time women had taken little part in learning. For it was supposed that it was above the sphere or power of woman to excel in philosophy. So her learning astonished the world. It happened, too, just at that time, that another woman appeared as a great thinker, Anna Schurman. And yet, although Schurman was talented with both the chisel and the pencil, Madame de Guebriant confessed that she was inferior to the Palatinate princess, Elizabeth. Elizabeth continued her correspondance with Descartes, and in their letters they discussed the deepest questions of philosophy and theology, such as the union of soul and body, God's omnipotence and omniscience, and man's free agency and virtue. Descartes dedicated his leading philosophical work, "The Principles of Philosophy," to her. She would often in her letters express doubts as to his positions and offer criticisms, while he on his part was not backward in reminding her when she seemed to him to be wrong in her ideas, yet the correspondence was mutually agreeable and helpful. Thus when in 1645 her younger brother went over to the Romish faith and she was by it thrown on a bed of sickness, Descartes criticized her for her want of liberality toward the Catholics.

In 1647 she left Holland for Brandenburg, where at the court of her uncle, the Elector of Brandenburg, she seems to have found quite a congenial home. She soon gained fame among scholars there, through a disputation that she had with the celebrated Thomas Kresbesch, which revealed her ability and gained for her great applause. She, too, succeeded in disseminating Descartes' books to some extent in Eastern Germany, where as yet he was comparatively unknown. She thus perhaps scattered seed that harvested itself afterward in the new university of Duisburg, whose first professors were followers of Descartes. It was while she was staying there that she learned of great sorrow of the death of her teacher Descartes in 1650. True to him in her friendship, she, however, had never allowed his philosophy of doubt to undermine her faith, but she rather sought to utilize what was good in it to strengthen her faith in religion and in God. Had the rationalists of the next century used Descartes' principles thus, they would never have landed in the maelstrom of thought that had threatened to shipwreck them.

After the Thirty Year's War was over, she went to the old family home at Heidelberg, which she had left when four years old. Here her philosophical tastes and literary talents brought her into intimacy with the professors of the university, especially with Professor John Henry Hottinger. He compared her to Olympia Morata, who had come to Heidelberg university in the preceding century, and who was a great scholar and correspondant of Melanchthon. Through a relative she was also made acquainted with the celebrated theologian, John Crocius, whose broader theological views suited her taste. But her stay at Heidelberg became uncomfortable for her, for her brother's parsimony made it unpleasant. And when her brother put away his wife, Princess Charlotte of Hesse Cassel, and married the Raugrafin Louisa of Degenfeld, she sympathized with Charlotte and aided her to escape; and so felt the disgrace of her brother, that she left Heidelberg (1662) and went to Cassel, where she lived with her sister-in-law. In 1667 she was very fortunate in recieving the appointment from the Elector of Brandenburg as abbess of Herford. This had been an old Romish abbey, which had become Lutheran in the Reformation.

Why I love Sundays.......

As Christopher Wordsworth put it:

O day of rest and gladness,
O day of joy and light,
O balm of care and sadness,
Most beautiful, most bright;
On thee the high and lowly,
Through ages joined in tune,
Sing Holy, Holy, Holy,
To the great God Triune,

On thee, at the creation,
The light first had its birth;
On thee, for our salvation,
Christ rose from depths of earth;
On thee our Lord, victorious,
The Spirit sent from heav'n;
And thus on thee, most glorious,
A triple light was giv'n.

Thou art a port protected
From storms that round us rise;
A garden intersected
With streams of Paradise;
Thou art a cooling fountain
In life's dry, dreary sand;
From thee, like Pisgah's mountain,
We view the promised land.

Today on weary nations
The heav'nly manna falls;
To holy convocations
The silver trumpet calls,
Where gospel light is glowing
With pure and radiant beams,
And living water flowing
With soul-refreshing streams.

New graces ever gaining
From this our day of rest,
We reach the rest remaining
To spirits of the blest.
To Holy Ghost be praises,
To Father and to Son;
The church her voice upraises
To thee, blest Three in One.

Does anybody get this??

Nothing in the cry of cicadas suggests they are about to die.

Matsuo Basho, a Japanese poet guy

I was delighted with this saying on the daily literary quote gadget on my iGoogle. Hmmm....I'm sorry, this is like those paintings that are entirely white with a tiny dot in the corner. Why bother?

While I'm at it......why does every techno-gadget thing have to have "i" in front of it? iLaptop, iClock, iShock Collar....

I tell you, I'm a person from at least 200 years ago stuck in the 21st century.

The Junto

A while back, some of my friends and I read the Autobiography of Ben Franklin. Maddie & I in particular were struck with an idea that Franklin had come up with - a literary/improvement-of-the-mind society in which a group of people read an appointed book - usually something on history, religion, philosophy, etc. - and discussed it on (I believe) Friday nights. Every few months each of them was required to write an essay on any particular subject and share it with the group. The group was called the Junto. So, as enamored as we were at the idea, we were also rather bummed that there weren't too many others who would want to do it with us. Until now......maybe. Except this time the Junto is going to be blog-based. We're keeping the name because, 1. It has a great historical significance, being the name that Ben Franklin called his, and 2. We couldn't think of anything better. But we came up with a motto: Non Solum Scientiam, Sed Sapientiam Petimus - We seek not only knowledge, but wisdom. (Proverbs 9:10) Each Monday, we'll write a post on the book we're reading together. We're starting off with A Vindication of the Rights of Woman by Mary Wollstonecraft. If any of my 5 readers has a blog, and would like to join us, feel free to do so. You can leave a comment on this post letting us know.

Real Worth

So I turned to consider wisdom, madness and folly; for what will the man do who will come after the king except what has already been done? And I saw that wisdom excels folly as light excels darkness. The wise man's eyes are in his head, but the fool walks in darkness And yet I know that one fate befalls them both. Then I said to myself, "As is the fate of the fool, it will also befall me Why then have I been extremely wise?" So I said to myself, "This too is vanity." For there is no lasting remembrance of the wise man as with the fool, inasmuch as in the coming days all will be forgotten And how the wise man and the fool alike die! So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind.

Ecclesiastes 2:12-17

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Men are taken up with the things of this life, and "what profit has he who has labored for the wind?" (Eccles. 5:16). Can the wind fill? What is gold but dust (Amos 2:7), which will sooner choke than satisfy? Pull off the mask of the most beautiful thing under the sun—and look what is inside. There is care and vexation! And the greatest care is still to come—and that is to give account to God. Worldly joys are as fleeting as a bubble floating down the stream.

But godliness has real worth in it. If you speak of true honor, it is to be born of God; if of true valor, it is to fight the good fight of faith; if of true delight, it is to have joy in the Holy Spirit. Oh, then, espouse godliness! Here reality is to be had. Of other things we may say, "They comfort in vain!" (Zech. 10:2)

(Thomas Watson, The Godly Man's Picture pp. 204-205)

Princess Elizabeth of the Palatinate - Part 1

The most intellectual princess the Reformed church ever possessed was Princess Elizabeth of the Palatinate. She was the brightest light of the Palatinate house after the days of Elector Frederick III., who ordered the composition of our catechism. She was a pupil of Descartes and the correspondent of Leibnitz, the celebrated philosophers, and on intimate terms with other learned men of her day. She combined with her native ability the broad principles of the house of Brandenburg (in which her abbey was located), namely of religious toleration; for her home became the asylum of all refugees. And yet to all her learning she added piety, which beautified and sanctified it. She was the disciple of both the philosophy of Descartes and of the religious faith of the Pietists.

She was the eldest daughter of Elector Frederick V. and Princess Elizabeth of the Palatinate, and was born on December 26, 1618, at Heidelberg. Elizabeth suffered the sad fate of her father's family. When her father left Heidelberg to go to Bohemia to take the throne, she was left behind in the care of her grandmother, Electress Juliana. And when the coming of the Spaniards compelled her grandmother to leave the Palatinate and flee, she was taken along with her to Konigsberg, where she found an asylum. She remained with Juliana until she was nearly ten years old. It was the sublime faith and religious earnestness of her grandmother that early helped to lay the foundations for the serious thoughtfulness of Elizabeth. Then she was sent to the Hague in Holland, where her father's family were living quietly in exile in the little village of Rheten. And yet her sad reverses continued. Her dearest brother, next older than herself, and her playmate, was drowned. Then came her father's death, and with that her hope of worldly position faded away. And her mother seems to have failed to recognize her ability for a long while, so that there was a coldness toward her.

But she bore all these things philosophically, and her adversities turned out to be blessings in disguise. For her family, when driven to Holland, had settled in one of the most learned lands of Europe. Holland was at that time the home of painters, poets, and thinkers. She was the classic land of the Reformed theology of the seventeenth century. To this land of learning there came one of the greatest thinkers of modern times, Rene Descartes, who was ultimately to revolutionize men's methods of thought. Elizabeth had already made great progress in her studies before she met Descartes. She made no pretension to beauty, but had an expressive eye and a pleasing countenance. She had developed so quickly and brightly, that Ladislaus, the king of Poland, had sought her hand when she was only fifteen years of age. But the suit came to naught, because she refused to barter away her Reformed faith and go over to the Romanists.