CHAP. VII.
How the wise and pious use of an estate carrieth us to all the virtues of the Christian life; represented in the character of Miranda.
1.MIRANDA (the sister of Flavia) is a sober, reasonable Christian. As soon as she was mistress of her time and fortune, it was her first thought how she might best fulfil every thing that God required of her in the use of them, and make the best use of this short life. She depends upon the truth of what our blessed Lord hath said, that there is but one thing needful; and therefore makes her whole life but one continual labour after it. She has but one reason for doing, or not doing, for liking, or not liking any thing; and that is, the will of God. She is not so weak as to pretend to add, what is called the fine lady, to the true Christian; Miranda thinks too well, to be taken with the sound of such silly words. She has renounced the world, to follow Christ in the exercise of humility, charity, devotion, abstinence, and heavenly affections; and that is Miranda’s fine breeding.
Whilst she was under her mother, she was forced to live in ceremony, to sit up late at nights, to be in the folly of every fashion, to go loaded with finery to the holy sacrament, to be in every polite conversation, to hear prophaneness at the play-house, and wanton songs and love-intrigues at the opera, to dance at public places, that fops and rakes might admire the fineness of her shape, and the beauty of her motions. The remembrance of this way of life, makes her exceeding careful to maintain a contrary behaviour.
2. Miranda does not divide her duty between God, her neighbour, and herself; but she considers all as due to God, and so does every thing for his sake. This makes her consider her fortune as the gift of God, that is to be used, as every thing is that belongs to God, for the wise and reasonable ends of a Christian life. Her fortune therefore is divided betwixt herself and several other poor people, and she has only her part of relief from it. She thinks it the same folly to indulge herself in needless expences, as to give to other people to spend in the same way; therefore, as she will not give a poor man money to go see a puppet shew; neither will she allow herself any to spend in the same manner, thinking it very proper to be as wise herself as she expects poor men should be. For is it a folly and a crime in a poor man, says Miranda, to waste what is given him in trifles, whilst he wants meat, drink, and cloaths? And is it less folly, or a less crime in me, to spend that money in silly diversions, which might be so much better spent in imitation of the divine goodness, in works of kindness to my fellow-creatures? If a poor man’s own necessities are a reason why he should not waste any of his money idly, surely the necessities of the poor, and the excellency of charity, is a much greater reason why no one should waste any of his money. For if he does so, he does not only, like the poor man, waste that which he wants himself; but that which is wanted for the most noble uses, and which Christ himself is ready to receive at his hands. And if we are angry at a poor man, when he throws away that which should buy his own bread, how must we appear in the sight of God, if we make a wanton idle use of that which would buy bread and cloaths for our hungry and naked brethren, who are as near and dear to God as we are, and fellow-heirs of the same glory? This is the spirit of Miranda: she is only one of a certain number of poor people that are relieved out of her fortune; and she only differs from them in the blessedness of giving.
3. If you was to see her, you would wonder what poor body it was, that was so surprizingly neat and clean. She has but one rule in her dress, to be always clean, and in the cheapest things. Every thing about her resembles the purity of her soul; and she is always clean without, because she is always pure within.
Every morning sees her early at her prayers. She rejoices in the beginning of every day, because it begins all her rules of holy living, and brings the fresh pleasure of repeating them. She is as guardian angel to those that dwell about her, with her watchings and prayers, blessing the place where she dwells, and making intercession with God for those that are asleep.
Her devotions have had some intervals; before the light is suffered to enter into her sister’s room. Miranda does not know what it is to have a dull half-day; the returns of her hours of prayer, and her religious exercises, comes too often to let any considerable part of time lie heavy upon her hands.
4. When you see her at work, you see the same wisdom that governs all her other actions. She is either doing something that is necessary for herself, or necessary for others who want to be assisted. There is scarce a poor family in the neighbourhood, but wears something or other that has had the labour of her hands. Her pious mind neither wants the amusement, nor can bear with the folly of idle impertinent work. When there is no useful or charitable work to be done, Miranda will work no more.
At her table she lives strictly by this rule of holy scripture, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. This makes her begin and end every meal, as she begins and ends every day, with acts of devotion. She eats and drinks only for the sake of living, and with so regular an abstinence, that every meal is an exercise of self-denial. If Miranda was to run a race for her life, she would submit to a diet that was proper for it; but as the race which is set before her, is a race of holiness and heavenly affection, which she is to finish in a disordered body of earthly passions; so her every day diet has this one end, to make her body fitter for this spiritual race. She does not weigh her meat in a pair of scales; but she weighs it in a much better ballance: so much as gives a proper strength to her body, and renders it able and willing to obey the soul, to join in psalms and prayers, and lift up eyes and hands towards heaven with greater readiness, so much is Miranda’s meal. So that Miranda will never have her eyes swell with fatness, till she has changed her religion.
5. The holy scriptures, especially of the New Testament, are her daily study; these she reads with a watchful attention, constantly casting an eye upon herself, and trying herself by every doctrine that is there. When she has the New Testament in her hand, she supposes herself at the feet of our Saviour and his apostles; and makes every thing that she learns of them so many laws of her life. She receives their words with as much attention and reverence, as if she saw their persons, and knew that they were just come from heaven, on purpose to teach her the way that leads to it.
She thinks that the trying herself every day by the scripture, is the only way to be ready for her trial at the last day.
Of all human writings, the lives of pious persons, and eminent saints, are her greatest delight. In these she searches as for hidden treasure, hoping to find some secret of holy living, some uncommon degree of piety, which she may make her own. By this means Miranda has her head and heart stored with all the principles of wisdom and holiness. She is so full of the one business of life, that she finds it difficult to converse upon any other subject; and if you are in her company, you must be made wiser and better, whether you will or no.
6. To relate her charity, would be to relate the history of every day for twenty years; for so long has all her fortune been spent that way. She has set up near twenty poor tradesmen that had failed in their business, and saved as many from failing. She has educated several poor children, that were picked up in the streets, and put them in an honest employment. As soon as any labourer is confined at home with any sickness, she sends him, till he recovers, twice the value of his wages, that he may have one part to give to his family, as usual, and the other to provide things convenient for his sickness.
If a family seems too large to be supported by the labour of those that can work in it, she pays their rent, and gives them something yearly towards their cloathing. By this means there are many poor families that live in a comfortable manner, and are from year to year blessing her in their prayers. If there is any poor man or woman that is more than ordinary wicked, Miranda has her eye upon them: she watches their time of adversity; and if she can discover they are in straits or affliction, she gives them speedy relief. She has this care for this sort of people, because she once saved a profligate person from being carried to prison, who immediately became a true penitent.
7. There is nothing in the character of Miranda more to be admired than this temper. For this tenderness towards the most abandoned sinners, is the highest instance of a godlike soul.
Miranda once passed by a house, where the man and his wife were cursing and swearing at one another in a most dreadful manner, and three children crying about them. This sight so much affected her compassionate mind, that she went the next day, and bought the three children, that they might not be ruined by living with such wicked parents. They now live with Miranda, are blessed with her care and prayers, and all the good works which she can do for them. They hear her talk, they see her live, they join with her in psalms and prayers. The eldest of them has already converted his parents from their wicked life, and shews a turn of mind so remarkably pious, that Miranda intends him for holy orders; that being thus saved himself, he may do to other miserable objects, as she has done to him.
Miranda is a constant relief to poor people in their misfortunes and accidents. There are sometimes little misfortunes that happen to them, which of themselves they could never be able to overcome. The death of a cow, or a horse, or some little robbery, would keep them in distress all their lives. She does not suffer them to grieve under such accidents. She immediately gives them the full value of their loss, and makes use of it as a means of raising their minds to God.
She has a great tenderness for old people that are past their labour. The parish allowance to such is seldom a comfortable maintenance. For this reason they are the constant objects of her care. She adds so much to their allowance, as somewhat exceeds the wages they got when they were young. This she does to comfort the infirmities of their age, that, being free from trouble, they may serve God in peace. She has generally a large number of this kind, who, by her charities and exhortations, spend their last days in great piety.
♦9. Miranda never wants compassion, even to common beggars; especially those that are old or sick, or that want eyes or limbs. She hears their complaints with tenderness, gives them some proof of her kindness, and never rejects them with hard or reproachful language, for fear of adding affliction to her fellow creatures.
♦ Number 8 omitted in text.
If a poor traveller tells her, that he has neither strength, nor food, nor money left, she never bids him go to the place from whence he came, or tells him, that she cannot relieve him, because he may be a cheat, and she does not know him; but she relieves him for that reason, because he is a stranger, and unknown to her. For it is the most noble part of charity, to be kind to those whom we never saw before, and perhaps never may see again in this life. I was a stranger, and ye took me in, saith our blessed Saviour; but who can perform this duty, that will not relieve persons that are unknown to him?
Miranda considers, that Lazarus was a common beggar; that he was the care of angels, and carried into Abraham’s bosom. She considers, that our blessed Saviour and his apostles were kind to beggars; that they spoke comfortably to them, healed their diseases, and restored eyes and limbs to the blind and lame; that Peter said to the beggar that wanted an alms from him, Silver and gold have I none, but such as I have, give I thee; in the name of Jesus Christ of Nazareth, rise up and walk. Miranda therefore never treats beggars with disregard and aversion; but imitates the kindness of our Saviour and his apostles towards them; and tho’ she cannot, like them, work miracles for their relief, yet she relieves them with that power that she hath; and may say with the apostle, such as I have give I thee, in the name of Jesus Christ.
It may be, says Miranda, that I may often give to those that do not deserve it, or that will make an ill use of my alms. But what then? Is not this the very method of divine goodness? Does not God make his sun to rise on the evil and on the good? Is not this the very goodness that is recommended to us in scripture, that by imitating of it, we may be children of our Father which is in heaven, who sendeth rain on the just and on the unjust? And shall I with-hold a little money or food from my fellow-creature, for fear he should not be good enough to receive it of me? Do I beg of God to deal with me, not according to my merit, but according to his own goodness; and shall I be so absurd, as to with-hold my charity from a poor brother, because he may perhaps not deserve it? Shall I use a measure towards him, which I pray God never to use towards me?
Besides, where has the scripture made merit the rule or measure of charity? On the contrary, the scripture saith, If thy enemy hunger, feed him; if he thirst, give him drink.
Now this plainly teaches us, that the merit of persons is to be no rule of our charity, but that we are to do acts of kindness to those that least of all deserve it. For if I am to love and do good to my worst enemies; notwithstanding all their spite and malice, surely merit is no measure of charity. If I am not to with-hold my charity from such bad people, surely I am not to deny alms to poor beggars, whom I do not know to be bad people.
♦11. You will perhaps say, that by this means I encourage people to be beggars. But the same thoughtless objection may be made against all kinds of charities, for they may encourage people to depend upon them. The same may be said against forgiving our enemies, for it may encourage people to do us hurt. The same may be said, even against the goodness of God, that by pouring his blessings on the evil and on the good, on the just and on the unjust, evil and unjust men are encouraged in their wicked ways. The same may be said against cloathing the naked, or giving medicines to the sick, for that may encourage people to neglect themselves, and be careless of their health. But when the love of God dwelleth in you, and has filled you with bowels of mercy, you will make no more such objections as these.
♦ Number 10 omitted in text.
When you are at any time turning away the poor, the old, the sick and helpless traveller, the lame, or the blind, ask yourself this question, Do I sincerely wish these poor creatures may be as happy as Lazarus, that was carried by angels into Abraham’s bosom? Do I sincerely desire that God would make them fellow-heirs with me in eternal glory? Now if you search into your soul, you will find that there is none of these motions there, that you are wishing nothing of this. For it is impossible for any one heartily to wish a poor creature so great a happiness, and yet not have a heart to give him a small alms. For this reason, says Miranda, as far as I can, I give to all, because I pray to God to forgive all; and I cannot refuse an alms to those whom I pray God to bless, whom I wish to be partakers of eternal glory; but am glad to shew some degree of love to such, as, I hope, will be the objects of the infinite love of God. And if, as our Saviour has assured us, it be more blessed to give than to receive, we ought to look upon those that ask our alms, as so many friends and benefactors that come to do us a greater good than they can receive; that come to be witnesses of our charity, to be monuments of our love, to appear for us at the day of judgment, and to help us to a blessedness greater than our alms can bestow on them.
12. This is the spirit, and this is the life of Miranda; and if she lives ten years longer, she will have spent sixty hundred pounds in charity; for that which she allows herself, may fairly be reckoned among her alms.
When she dies, she must shine amongst apostles, and saints, and martyrs; she must stand among the first servants of God, and be glorious among those that have fought the good fight, and finished their course with joy.
13. Now this life of Miranda, however contrary to the fashion of the world, is yet suitable to the true spirit of Christianity.
To live as she does, is as truly suitable to the gospel of Christ, as to be baptized, or receive the sacrament.
Her spirit is that which animated the saints of former ages; and it is because they lived as she does, that we now celebrate their memories, and praise God for their examples.
There is nothing whimsical, trifling, or unreasonable in her character; but every thing there described, is a proper instance of solid piety.
14. It is as easy to shew, that it is whimsical to go to church, as that it is whimsical to observe any of these rules. For all Miranda’s rules of living to God, of spending her time and fortune, of eating, working, dressing, and conversing, are as substantial parts of an holy life, as devotion and prayer.
For there is nothing to be said for the wisdom of devotion, but what is as good an argument for the wise and reasonable use of apparel.
If you fancy that it is your only folly, and that therefore there can be no great matter in it, you are like those that think they are only guilty of the folly of covetousness or ambition. Now though some people may live so plausible a life, as to appear chargeable with no other fault than covetousness or ambition; yet the case is not as it appears, for covetousness or ambition cannot subsist in a heart that is in other respects rightly devoted to God.
In like manner, though some may spend most that they have in needless ornaments, and yet seem in other respects truly pious, yet it is certainly false; for it is impossible for a mind that is in a true state of religion, to be vain in the use of cloaths. Now to convince you of this, let us suppose that some eminent saint, for instance, the Virgin Mary was sent into the world for a few years, and that you was going to her to be edified by her piety, would you expect to find her dressed out and adorned in fine and expensive cloaths? No: you would know in your own mind, that it was as impossible as to find her learning to dance. Do but add saint, or holy, to any person, either man or woman, and your own mind tells you immediately, that such a character cannot admit of the vanity of fine apparel. A saint finely dressed, is as great nonsense, as an apostle in an embroidered suit. Every one’s own natural sense convinces him of the inconsistency of these things.
♦16. Now what is the reason, that when you think of a saint, you cannot admit the vanity of apparel? Is it not because it is inconsistent with such a right state of heart? And is not this a demonstration, that where such vanity is admitted, there a right state of heart is wanted? For as certainly as the Virgin Mary could not indulge herself, or conform to the vanity of the world in dress and figure; so certain is it, that none can indulge themselves in this vanity, but those who want her piety of heart; and consequently it must be owned, that all needless and expensive finery is the effect of a disordered heart.
♦ Number 15 omitted in text.
Covetousness is not a crime, because there is any harm in gold or silver; but because it is a foolish and unreasonable state of mind, that is fallen from its true good, and sunk into such a poor and wretched satisfaction.
In like manner, the expensive finery of dress is not a crime, because there is any thing good or evil in cloaths, but because the expensive ornaments of cloathing shews a foolish and unreasonable state of heart, that is fallen from right notions of human nature, and turns the necessities of life into so many instances of pride and folly.
17. This therefore is the way that you are to judge of the crime of vain apparel: it is an offence against the proper use of cloaths, as covetousness is an offence against the proper use of money: it is an indulgence of proud and unreasonable tempers, an offence against the humility and sobriety of the Christian spirit: it is an offence against all those doctrines that require you to do all to the glory of God, and an offence against all those texts of scripture, that command you to love your neighbour as yourself, to feed the hungry, to cloath the naked, and do all works of charity that you are able. So that you must not deceive yourself with saying, where can be the harm of cloaths? For the covetous man might as well say, where can be the harm of gold or silver? But you must consider, that it is a great deal of harm to want that wise and reasonable state of heart, which is according to the spirit of religion, and which no one can have in the manner that he ought to have it, who indulges himself either in the vanity of dress, or the desire of riches.
18. Some persons perhaps, who admire the life of Miranda, may say, how can it be proposed as a common example? How can we that are married, or we who are under the direction of our parents, imitate such a life?
It is answered, just as you may imitate the life of our blessed Saviour and his apostles. The circumstances of our Saviour’s life, and the state and condition of his apostles, were more different from yours than that of Miranda is; and yet their life is the common example that is proposed to all Christians.
It is their spirit therefore, their piety, their love of God, that you are to imitate, and not the particular form of their life.
Act under God as they did, direct your common actions to that end which they did, practise such love of God, such charity to your neighbour, such humility and self-denial, as they did; and then, though you are only teaching your own children, and St. Paul is converting nations, yet you are following his steps, and acting after his example.
19. Don’t think therefore, that you can’t or need not be like Miranda, because you are not in her state of life: for as the same spirit and temper would have made Miranda a saint, tho’ she had been forced to labour for a maintenance; so if you will aspire after her spirit, every condition of life will furnish you with sufficient means of employing it.
Miranda is what she is, because she does every thing in the name, and with regard to her duty to God; and when you do the same, you will be exactly like her, though you are never so different in your outward state.
You are married, you say; therefore you have not your time and fortune in your power as she has.
It is true; therefore you cannot spend so much time, nor so much money in the manner that she does.
But Miranda’s perfection does not consist in this, that she spends so much time, or so much money in such a manner, but that she is careful to make the best use of all the time and money which she has. Do you this, and then you are like Miranda.
If she has two hundred pounds a year, and you have only two mites, have you not the more reason to be exceeding exact in the wisest use of it? If she has a great deal of time, and you have but a little, ought you not to be the more watchful and circumspect, lest that little should be lost?