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Containing
some reflections upon the life of Miranda, and showing
how it may, and ought to be imitated by all her sex.
NOW this
life of Miranda, which I heartily recommend to the
imitation of her sex, however contrary it may seem to the
way and fashion of the world, is yet suitable to the true
spirit, and founded upon the plainest doctrines of
Christianity.
To live
as she does, is as truly suitable to the Gospel of Christ,
as to be baptized, or to 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 that is whimsical, trifling, or unreasonable in
her character, but everything there described is a right
and proper instance of a solid and real piety.
It is as
easy to show that it is whimsical to go to Church, or to
say one's prayers, as that it is whimsical to observe any
of these rules of life. For all Miranda's rules of living
unto God, of spending her time and fortune, of eating,
working, dressing, and conversing, are as substantial
parts of a reasonable and holy life, as devotion and
prayer.
For there
is nothing to be said for the wisdom of sobriety, the
wisdom of devotion, the wisdom of charity, or the wisdom
of humility, but what is as good an argument for the wise
and reasonable use of apparel.
Neither
can anything be said against the folly of luxury, the
folly of sensuality, the folly of extravagance, the folly
of prodigality, the folly of ambition, of idleness, or
indulgence, but what must be said against the folly of
dress. For religion is as deeply concerned in the one as
in the other.
If you
may be vain in one thing, you may be vain in everything;
for one kind of vanity only differs from another, as one
kind of intemperance differs from another.
If you
spend your fortune in the needless, vain finery of dress,
you cannot condemn prodigality, or extravagance, or
luxury, without condemning yourself.
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 the folly of ambition. Now though some people may live
so plausible a life, as to appear chargeable with no other
fault than that of covetousness or ambition; yet the case
is not as it appears, for covetousness or ambition cannot
subsist in a heart, in other respects rightly devoted to
God.
In like
manner, though some people may spend most that they have
in needless, expensive ornaments of dress, and yet seem to
be in every other respect truly pious, yet it is certainly
false; for it is as impossible for a mind that is in a
true state of religion, to be vain in the use of clothes,
as to be vain in the use of alms or devotions. Now to
convince you of this from your own reflections, let us
suppose that some eminent saint, as, for instance, that
the holy Virgin Mary was sent into the world, to be again
in a state of trial for a few years, and that you were
going to her, to be edified by her great piety; would you
expect to find her dressed out, and adorned in fine and
expensive clothes? 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 genteelly 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.
Now what
is the reason, that, when you think of a saint, or eminent
servant of God, you cannot admit of the vanity of apparel?
Is it not because it is inconsistent with such a right
state of heart, such true and exalted piety? And is not
this, therefore, a demonstration, that where such vanity
is admitted, there a right state of heart, true and
exalted piety, must needs be wanting? For as certainly as
the holy 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 of
dress is the effect of a disordered heart, that is not
governed by the true spirit of religion.
Covetousness
is not a crime because there is any harm in gold or
silver, but because it supposes 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 anything good or evil in clothes, but
because the expensive ornaments of clothing show a foolish
and unreasonable state of heart, that is fallen from right
notions of human nature, that abuses the end of clothing,
and turns the necessities of life into so many instances
of pride and folly.
All the
world agrees in condemning remarkable fops. Now what is
the reason of this? Is it because there is anything sinful
in their particular dress, or affected manners? No: but it
is because all people know that it shows the state of a
man's mind, and that it is impossible for so ridiculous an
outside to have anything wise, or reasonable, or good
within. And, indeed, to suppose a fop of great piety, is
as much nonsense, as to suppose a coward of great courage.
So that all the world agrees in owning, that the use and
manner of clothes is a mark of the state of a man's mind,
and, consequently, that it is a thing highly essential to
religion. But then it should be well considered,[18] that
as it is not only the sot that is guilty of intemperance,
but every one that transgresses the right and religious
measures of eating and drinking; so it should be
considered, that it is not only the fop that is guilty of
the vanity and abuse of dress, but every one that departs
from the reasonable and religious ends of clothing.
As,
therefore, every argument against sottishness is as good
an argument against all kinds of intemperance; so every
argument against the vanity of fops, is as good an
argument against all vanity and abuse of dress. For they
are all of the same kind, and only differ as one degree of
intemperance may differ from another. She who only paints
a little, may as justly accuse another because she paints
a great deal, as she that uses but a common finery of
dress, accuse another that is excessive in her finery.
For as,
in the matter of temperance, there is no rule but the
sobriety that is according to the doctrines and spirit of
our religion; so, in the matter of apparel, there is no
rule to be observed, but such a right use of clothes as is
strictly according to the doctrines and spirit of our
religion. To pretend to make the way of the world our
measure in these things, is as weak and absurd as to make
the way of the world the measure of our sobriety,
abstinence, or humility. It is a pretence that is
exceedingly absurd in the mouths of Christians, who are to
be so far from conforming to the fashions of this life,
that to have overcome the world, is made an essential mark
of Christianity.
This
therefore is the way that you are to judge of the crime of
vain apparel: you are to consider it as an offence against
the proper use of clothes, as covetousness is an offence
against the proper use of money; you are to consider it as
an indulgence of proud and unreasonable tempers, as an
offence against the humility and sobriety of the Christian
spirit; you are to consider it as an offence against all
those doctrines that require you to do all to the glory of
God, that require you to make a right use of your talents;
you are to consider it as an offence against all those
texts of Scripture that command you to love your neighbour
as yourself, to feed the hungry, to clothe 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 clothes? 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, and humble 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.
There is
therefore nothing right in the use of clothes, or in the
use of anything else in the world, but the plainness and
simplicity of the Gospel. Every other use of things
(however polite and fashionable in the world) distracts
and disorders the heart, and is inconsistent with that
inward state of piety, that purity of heart, that wisdom
of mind, and regularity of affection, which Christianity
requireth.
If you
would be a good Christian, there is but one way you must
live wholly unto God: and if you would live wholly unto
God, you must live according to the wisdom that comes from
God; you must act according to right judgments of the
nature and value of things; you must live in the exercise
of holy and heavenly affections, and use all the gifts of
God to His praise and glory.
Some
persons, perhaps, who admire the purity and perfection of
this life of Miranda, may say, How can it be proposed as a
common example? How can we who 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 those of
Miranda's are; and yet their life, the purity and
perfection of their behaviour, 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, glorify your proper state with 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
whole nations, yet you are following his steps, and acting
after his example.
Do not
think, therefore, that you cannot, 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, though she had been forced to labour for a
maintenance, so if you will but aspire after her spirit
and temper, every form and condition of life will furnish
you with sufficient means of employing it.
Miranda
is what she is, because she does everything in the Name of
God, and with regard to her duty to Him; and when you do
the same, you will be exactly like her, though you are
never so different from her in the outward state of your
life.
You are
married, you say; therefore you have not your time and
fortune in your power as she has.
It is
very true; and therefore you cannot spend so much time,
nor so much money, in the manner that she does.
But now
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 that
time, and all that fortune, which God has put into her
hands. Do you, therefore, make the best use of all that
time and money which are at your disposal, 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 them? 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?
You say,
if you were to imitate the cleanly plainness and cheapness
of her dress, you would offend your husbands.
First, Be
very sure that this is true, before you make it an excuse.
Secondly,
If your husbands do really require you to patch your
faces, to expose your breasts naked, and to be fine and
expensive in all your apparel, then take these two
resolutions:
First, To
forbear from all this, as soon as your husbands will
permit you.
Secondly,
To use your utmost endeavours to recommend yourselves to
their affections by such solid virtues, as may correct the
vanity of their minds, and teach them to love you for such
qualities as will make you amiable in the sight of God and
His holy Angels.
As to
this doctrine concerning the plainness and modesty of
dress, it may perhaps be thought by some to be
sufficiently confuted by asking, whether all persons are
to be clothed in the same manner?
These
questions are generally put by those who had rather
perplex the plainest truths, than be obliged to follow
them.
Let it be
supposed, that I had recommended an universal plainness of
diet. Is it not a thing sufficiently reasonable to be
universally recommended? But would it thence follow, that
the nobleman and the labourer were to live upon the same
food?
Suppose I
had pressed an universal temperance, does not religion
enough justify such a doctrine? But would it therefore
follow, that all people were to drink the same liquors,
and in the same quantity?
In like
manner, though plainness and sobriety of dress is
recommended to all, yet it does by no means follow, that
all are to be clothed in the same manner.
Now what
is the particular rule with regard to temperance? How
shall particular persons that use different liquors, and
in different quantities, preserve their temperance?
Is not
this the rule? Are they not to guard against indulgence,
to make their use of liquors a matter of conscience, and
allow of no refreshments, but such as are consistent with
the strictest rules of Christian sobriety?
Now
transfer this rule to the matter of apparel, and all
questions about it are answered.
Let every
one but guard against the vanity of dress, let them but
make their use of clothes a matter of conscience, let them
but desire to make the best use of their money; and then
every one has a rule, that is sufficient to direct them in
every state of life. This rule will no more let the great
be vain in their dress, than intemperate in their liquors;
and yet will leave it as lawful to have some difference in
their apparel, as to have some difference in their drink.
But now
will you say, that you may use the finest, richest wines,
when, and as you please; that you may be as expensive in
them as you have a mind, because different liquors are
allowed? If not, how can it be said, that you may use
clothes as you please, and wear the richest things you can
get, because the bare difference of clothes is lawful?
For as
the lawfulness of different liquors leaves no room, nor
any excuse, for the smallest degree of intemperance in
drinking, so the lawfulness of different apparel leaves no
room, nor any excuse, for the smallest degrees of vanity
in dress.
To ask
what is vanity in dress, is no more a puzzling question,
than to ask, what is intemperance in drinking. And though
religion does not here state the particular measure for
all individuals, yet it gives such general rules as are a
sufficient direction in every state of life.
He that
lets religion teach him that the end of drinking is only
so far to refresh our spirits, as to keep us in good
health, and make soul and body fitter for all the offices
of a holy and pious life, and that he is to desire to
glorify God by a right use of this liberty, will always
know what intemperance is, in his particular state.
So he
that lets religion teach him that the end of clothing is
only to hide our shame and nakedness, and to secure our
bodies from the injuries of weather, and that he is to
desire to glorify God by a sober and wise use of this
necessity, will always know what vanity of dress is, in
his particular state.
And he
that thinks it a needless nicety to talk of the religious
use of apparel, has as much reason to think it a needless
nicety to talk of the religious use of liquors. For luxury
and indulgence in dress is as great an abuse, as luxury
and indulgence in eating and drinking. And there is no
avoiding either of them, but by making religion the strict
measure of our allowance in both cases. And there is
nothing in religion to excite a man to this pious
exactness in one case, but what is as good a motive to the
same exactness in the other.
Farther,
as all things that are lawful are not therefore expedient,
so there are some things lawful in the use of liquors and
apparel, which, by abstaining from them for pious ends,
may be made means of great perfection.
Thus, for
instance, if a man should deny himself such use of liquors
as is lawful; if he should refrain from such expense in
his drink as might be allowed without sin; if he should do
this, not only for the sake of a more pious self-denial,
but that he might be able to relieve and refresh the
helpless, poor, and sick: if another should abstain from
the use of that which is lawful in dress, if he should be
more frugal and mean in his habit than the necessities of
religion absolutely require; if he should do this not only
as a means of a better humility, but that he may be more
able to clothe other people; these persons might be said
to do that which was highly suitable to the true spirit,
though not absolutely required by the letter, of the law
of Christ.
For if
those who give a cup of cold water to a disciple of Christ
shall not lose their reward, [Matt. x. 42] how dear must
they be to Christ, who often give themselves water, that
they may be able to give wine to the sick and languishing
members of Christ's body!
But to
return. All that has been here said to married women, may
serve for the same instruction to such as are still under
the direction of their parents.
Now
though the obedience which is due to parents does not
oblige them to carry their virtues no higher than their
parents require them; yet their obedience requires them to
submit to their direction in all things not contrary to
the laws of God.
If,
therefore, your parents require you to live more in the
fashion and conversation of the world, or to be more
expensive in your dress and person, or to dispose of your
time otherwise than suits with your desires after greater
perfection, you must submit, and bear it as your cross,
till you are at liberty to follow the higher counsels of
Christ, and have it in your power to choose the best ways
of raising your virtue to its greatest height.
Now
although, whilst you are in this state, you may be obliged
to forego some means of improving your virtue, yet there
are some others to be found in it, that are not to be had
in a life of more liberty.
For if in
this state, where obedience is so great a virtue, you
comply in all things lawful, out of a pious, tender sense
of duty, then those things which you thus perform are,
instead of being hindrances of your virtue, turned into
means of improving it.
What you
lose by being restrained from such things as you would
choose to observe, you gain by that excellent virtue of
obedience, in humbly complying against your temper.
Now what
is here granted, is only in things lawful, and therefore
the diversion of our English stage is here excepted; being
elsewhere proved, as I think, to be absolutely
unlawful.[19]
Thus much
to show how persons under the direction of others may
imitate the wise and pious life of Miranda.
But as
for those who are altogether in their own hands, if the
liberty of their state makes them covet the best gifts, if
it carries them to choose the most excellent ways, if
they, having all in their own power, should turn the whole
form of their life into a regular exercise of the highest
virtues, happy are they who have so learned Christ!
All
persons cannot receive this saying. They that are able to
receive it, let them receive it, and bless that Spirit of
God, which has put such good motions into their hearts.
God may
be served and glorified in every state of life. But as
there are some states of life more desirable than others,
that more purify our natures, that more improve our
virtues, and dedicate us unto God in a higher manner, so
those who are at liberty to choose for themselves seem to
be called by God to be more eminently devoted to His
service.
Ever
since the beginning of Christianity there have been two
orders, or ranks of people, amongst good Christians.
The one
that feared and served God in the common offices and
business of a secular worldly life.
The
other, renouncing the common business, and common
enjoyments of life, as riches, marriage, honours, and
pleasures, devoted themselves to voluntary poverty,
virginity, devotion, and retirement, that by this means
they might live wholly unto God, in the daily exercise of
a Divine and heavenly life.
This
testimony I have from the famous ecclesiastical historian
Eusebius, who lived at the time of the first General
Council, when the faith of our Nicene Creed was
established, when the Church was in its greatest glory and
purity, when its Bishops were so many holy fathers and
eminent saints.
"Therefore,"
said he, "there hath been instituted in the Church of
Christ, two ways, or manners, of living. The one, raised
above the ordinary state of nature, and common ways of
living, rejects wedlock, possessions, and worldly goods,
and, being wholly separate and removed from the ordinary
conversation of common life, is appropriated and devoted
solely to the worship and service of God, through an
exceeding degree of heavenly love.
"They
who are of this order of people seem dead to the life of
this world, and, having their bodies only upon earth, are
in their minds, and contemplations dwelling in heaven.
From whence, like so many heavenly inhabitants, they look
down upon human life, making intercessions and oblations
to Almighty God for the whole race of mankind. And this
not with the blood of beasts, or the fat, or smoke, and
burning of bodies, but with the highest exercises of true
piety, with cleansed and purified hearts, and with a whole
form of life strictly devoted to virtue. These are their
sacrifices, which they continually offer unto God,
imploring His mercy and favour for themselves and their
fellow-creatures.
"Christianity
receives this as the perfect manner of life.
"The
other is of a lower form, and, suiting itself more to the
condition of human nature, admits of chaste wedlock, the
care of children and family, of trade and business, and
goes through all the employments of life under a sense of
piety, and fear of God.
"Now
they who have chosen this manner of life, have their set
times for retirement and spiritual exercises, and
particular days are set apart for their hearing and
learning the word of God. And this order of people is
considered as in the second state of piety." [Euseb. Dem.
Evan. 1.i.c.8]
Thus this
learned historian.
If,
therefore, persons of either sex, moved with the life of
Miranda, and desirous of perfection, should unite
themselves into little societies, professing voluntary
poverty, virginity, retirement, and devotion, living upon
bare necessaries, that some might be relieved by their
charities, and all be blessed with their prayers, and
benefited by their example; or if, for want of this, they
should practise the same manner of life, in as high a
degree as they could by themselves; such persons would be
so far from being chargeable with any superstition, or
blind devotion, that they might be justly said to restore
that piety, which was the boast and glory of the Church,
when its greatest saints were alive.
Now as
this learned historian observes; that it was an exceeding
great degree of heavenly love, that carried these persons
so much above the common ways of life to such an eminent
state of holiness; so it is not to be wondered at, that
the religion of Jesus Christ should fill the hearts of
many Christians with this high degree of love.
For a
religion that opens such a scene of glory, that discovers
things so infinitely above all the world, that so triumphs
over death, that assures us of such mansions of bliss,
where we shall so soon be as the Angels of God in Heaven;
what wonder is it, if such a religion, such truths and
expectations, should, in some holy souls, destroy all
earthly desires, and make the ardent love of heavenly
things, be the one continual passion of their hearts?
If the
religion of Christians is founded upon the infinite
humiliation, the cruel mockings and scourgings, the
prodigious sufferings, the poor, persecuted life, and
painful death, of a crucified Son of God; what wonder is
it, if many humble adorers of this profound mystery, many
affectionate lovers of a crucified Lord, should renounce
their share of worldly pleasures, and give themselves up
to a continual course of mortification and self-denial,
that thus suffering with Christ here, they may reign with
Him hereafter?
If truth
itself has assured us that there is but one thing needful,
what wonder is it that there should be some amongst
Christians so full of faith, as to believe this in the
highest sense of the words, and to desire such a
separation from the world, that their care and attention
to the one thing needful may not be interrupted?
If our
blessed Lord hath said, "If thou wilt be perfect, go
and sell that thou hast, and give to the poor, and thou
shalt have treasure in heaven: and come and follow
me"; [Matt. xix. 21] what wonder is it, that there
should be amongst Christians some such zealous followers
of Christ, so intent upon heavenly treasure, so desirous
of perfection, that they should renounce the enjoyment of
their estates, choose a voluntary poverty, and relieve all
the poor that they are able?
If the
chosen vessel, St. Paul, hath said, "He that is
unmarried careth for the things that belong to the Lord,
how he may please the Lord": and that "there is
this difference also between a wife and a virgin; the
unmarried woman careth for the things of the Lord, that
she may be holy both in body and spirit"; [1 Cor.
vii. 32-34] what wonder is it if the purity and perfection
of the virgin state hath been the praise and glory of the
Church in its first and purest ages? that there have
always been some so desirous of pleasing God, so zealous
after every degree of purity and perfection, so glad of
every means of improving their virtue, that they have
renounced the comforts and enjoyments of wedlock, to trim
their lamps, to purify their souls, and wait upon God in a
state of perpetual virginity?
And if in
these our days we want examples of these several degrees
of perfection, if neither clergy nor laity are enough of
this spirit; if we are so far departed from it, that a man
seems, like St. Paul at Athens, a setter forth of strange
doctrines, [Acts xvii. 18] when he recommends self-denial,
renunciation of the world, regular devotion, retirement,
virginity, and voluntary poverty, it is because we are
fallen into an age, where the love not only of many, but
of most, is waxed cold.
I have
made this little appeal to antiquity, and quoted these few
passages of Scripture, to support some uncommon practices
in the life of Miranda; and to show that her highest rules
of holy living, her devotion, self-denial, renunciation of
the world, her charity, virginity, voluntary poverty, are
founded in the sublimest counsels of Christ and His
Apostles, suitable to the high expectations of another
life, proper instances of a heavenly love, and all
followed by the greatest saints of the best and purest
ages of the Church.
"He
that hath ears to hear, let him hear." [Matt. xi. 15]
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