Her Benevolence and Moderation
That Mrs. Savage possessed a truly benevolent spirit, and was actuated in works of charity by pure motives, is very evident. Hear her language: “I find the duty of giving, hard to manage aright — to keep the eye single. I find it much easier to draw out the hand to the hungry, than to draw forth the soul in inward compassion. O this inside of duty is that which I find so very hard.”
She did not act upon the antichristian principle, that heaven is to be merited by charitable deeds. She had been better taught. “As the elect of God, holy and beloved,” she “put on bowels of mercy,” well knowing how peculiarly a kind and benevolent spirit adorns the gospel. Indeed, if heaven is the reward of alms-deeds, how can the poor who have every thing to receive — nothing to bestow — hope for a place in glory 1 How different the language of revelation! “By grace are ye saved, through faith: and that not of yourselves, it is the gift of God, not of works, lest any man should boast.” — “Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?”
There was nothing forced, in her beneficence. It was truly divine. “Providence,” she remarks, “having placed me at the upper end of the table, I have dealt out with a liberal hand.” This part of her character has been thus recorded by one of her family.” The pleasure with which she gave alms, or did any other good office to the poor, or distressed, is not to be described. She willingly employed herself in making garments tor their clothing. She always spoke of the plenty of a farm-house as one of the chief advantages of her station, that it allowed her greater opportunities of supplying the wants of the poor, and feeding the hungry, which she always did with her ow’n hands. She was often observed to be most cheerful those days wherein she had been most called on for such charity.
Moderation too, eminently distinguished this excellent woman. After her marriage she was deprived of those opportunities for public worship which, from infancy, she had enjoyed. The nearest house of prayer was the parish church, to which, though a dissenter from principle, she, on the Lord’s day, statedly resorted, but on sacrament days she usually travelled to Broad Oak, or Nantwich; the former about eight, the latter about five miles distant.
Without relaxing in her attachment to the mode of worship adopted by dissenters, or at all shrinking from an avowal of it, she embraced every proper opportunity of testifying her respect for the established clergy, and strengthening their hands in their important labours. On one occasion she writes, “Our minister takes a great deal of pains in catechizing (Sabbath noon). I send mine to him for example’s sake, for I take the Assembly’s Catechism, which they have learned, to be much better than that the church of England appoints; but I find he joins some useful instructions, and I hope some of them may remain. To-day he exhorted them to the great duty of secret prayer. Lord, set in, and speak to their hearts, that all pious endeavours this way may meet with their desired success.”
There are individuals who may be ready to censure her conduct, and almost suspect her sincerity. To such I would present the following extract from her diary. “1703, Aug. 15. — In the morning I had refreshment by reading Psalm cxxxix., concerning God’s omniscience —” Searched me and known me:” — very comfortable as to the censures of men, and suitable to me as to our non-conformity. Some accuse of singularity, and hypocrisy, in my conformity. Thou hast seen and searched, and knowest my heart in that matter — that it is right with thee. As my dear father thus expresses it — ‘I am censured by some for conforming so far; by others for doing it no further. Which shall I seek to please? Neither. But thee, O heavenly Father, who seest in secret.’ — Reading this week in the book of Job, and observing the speeches of his friends, how savourily and piously they speak in some things, and yet how much misapplied to Job; and that though they often said the same to him, yet there was great want of that candour and tenderness which his case required; methinks, I could not but have these reflections. Why should I think it strange that it should be so now? Good men diflcr in their sentiments, not understanding each other’s meaning. I believe there are many wise and holy men of the Episcopal, as well as the Presbyterian, persuasion. If we could all walk humbly and piously with God according to the light we have, and charitably believe that others do so too, this, I think, would heal us. IIow comfortable is the appeal — He knoweth the way that I take.”
Her papers contain frequent extracts from the Book of Common Prayer, with special observation of many admirable petitions, and their suitableness to her own circumstances.
Indeed her religion did not consist in cavilling, nor in a tedious, invective spirit. Divine love having occupied her soul, there was no place for illibcrality and prejudice. Though she possessed an ardour of intellect by no means common, it was not exercised in contemning others. Nor did the extensive knowledge she had acquired by reading, and meditation, and a long acquaintance with the world, afford, in her judgment, any reason for despising those who differed from her. She was convinced that — “to agree in our sentiments as to every point of doctrine or discipline, or as to the authority or expediency of every rite of worship that may be in question, is absolutely impossible. The best of men difler, their understandings differ; various associations have been accidentally formed, and diflerent principles have been innocently, and perhaps devoutly admitted, which, even in a course of just and sensible reasoning, must necessarily lead to diflerent conclusions.”*
On one occasion she manifests her grief at the conduct of a clergyman who, in her opinion, had discovered a different spirit; and under the obvious influence of a love of moderation, combined with sacred fidelity, she addressed to him the following letter. It
Doddridge’s Sermon on Christian candour.
is known to have been candidly received, and it cannot be supposed that the gentleman less esteemed the writer.
“Dear Sir,
“I have long desired an opportunity of conversing with you, and I know not how to excuse my doing thus, since you are so obliging and easy of access, but only for privacy, especially as it becomes such as I in silence to learn. Yet, we are also commanded to be ready to give a reason of the hope that is in us, with meekness and fear. Therefore, you M ill pardon my boldness in thus expressing my thoughts. Women’s tongues and pens, sometimes claim a freedom, which men, who are more wise and reserved, will not use. It is (or may be thought) our unhappiness to differ from the Established Church in some lesser things, but while we agree in fundamentals, why should there be, among us, strife and envying?
“The high charge we had yesterday from you, of devilish pride, arrogance, &c., I cannot account light, especially from one who should stand in the place of God, to guide and direct us in the way to heaven. I think it invidious to judge men’s hearts, which none but God can do. It cannot be in itself sinful to dissent from the church, else why did we cast off’ the yoke of Rome 1
“F’or my own part — I freely profess that I have seen so much sincere piety, fervent charity, and humility practised in those I have joined with, and found such solid peace and tranquillity in this way I have walked in, that, I trust, I shall never be either allured, or affrighted, from it. The name of schism (that ecclesiastical scarecrow) is industriously, though falsely, thrown on us, as I have seen proved. But if it were true — who is in the fault 1 The imposers of things which themselves own to be unnecessary — or we who dare not comply with them, yet are desirous to sacrifice any thing to peace, but truth? I must say, as any unprejudiced person will, that if the nonconformists are mistaken, they are the most unhappy to exclude themselves from all that is desirable in the world, and expose themselves to poverty, scorn, and hatred. I must do them that justice to tell you, I never remember to have heard one public reflection from any of them upon the established church. I need not here enter into the merits of their cause, which hath so many better advocates; onlv I must take the freedom to express my resentments that we have, sometimes, from your pulpit, such keen reflections as we cannot bear, and as, I am sure, do no real good to any one. The great things of the Gospel — faith in Christ — repentance unto life — and new obedience — these are enough to spend our zeal about, as a worthy person writes. Our lives are short, our work great, our souls precious, heaven and hell real things, and all that must be done for eternity must be done quickly, or it will be too late. Therefore, I am always glad to hear ministers insist on these great things. I was much affected, many years ago, with a sermon I wrote from you on those words — ‘Purifying to himself a peculiar people, zealous of good works.’ 1 wish you would preach, and pray, as you did then; yet, good sir, excuse my freedom in thus giving vent to my thoughts. I think there is no family but ours in the parish that are accounted dissenters; yet, you know, we are as true friends to you, and the church, as any in the parish, perhaps more than many who profess to be entire members of the church of England. As many of our family attend the ministry as most, or any of the like number; and it is to me sad that we should be censured, and worse thought of than they, than hundreds who absent themselves through ignorance and carelessness. It is weli we are not to be each other’s judges.
“Said my honoured fother, when dying — ‘Follow peace, and holiness, and let them say what they will’ This has been my sincere desire and endeavour. And I solemnly profess, I have not at all endeavoured to draw my children into the same way, otherwise than what my example might do, though some of them have taken pains to study those points, and are not Presbyterians by chance, but of choice; for I desire they may not pin their faith to my sleeve, but choose for themselves, and, if they take this despised way, it is not because they know no other, but because they know no better.
“I have heard divers complain that you speak so low, they can scarce hear you, but I observed yesterday you could raise your voice. If I had foreseen our treatment, I believe my place had been empty. I know not how they will answer it who beat their fellow-servants, and cast stones instead of bread. I know not what the Church would have — they have all the profits, preferments, and advantages they can desire, yet because our governors take off the power to persecute, it avails nothing. But I am quite too tedious, and I crave your pardon, sir, a thousand times, for my freedom with you. I truly respect your person and ministry, and pray for its success. I am satislicd you well know the great value of all souls, and the danger of most. This thought will quicken you to cry aloud, and show your hearers their sin and duty before it be too late. What a blessed place is iicaven, where there will be no divisions, or disturbances, for ever! To which glory He brings us who hath most dearly bought us with the inestimable price of his own blood. Amen.”
Monday, January 14, 1716 — 17.
Though she entertained the highest regard and veneration for her truly eminent father, and other divines his contemporaries, in whom was concentrated almost every valuable attainment, she did not despise their successors, he rejoiced in the gifts, graces, and success of all who exalted the Redeemer, and invited sinners to his throne.
Early indications of piety and ability she diligently cherished, and, by an amiable candour, animated and encouraged the diffident and humble. She was, indeed, a” mother in
Israel,’’ and her “moderation was known,” After hearing a sermon at Wrenbury Church, on Titus ii. 14, “Zealous of good works” — she writes — “O that I may learn to be always zealous in a good thing, and remember my dear father’s rule — ‘In those things that all the people of God are agreed, to spend my zeal; and as for other things about which they differ, to walk according to the light God has given me, and charitably to believe others do so too.’ I desire not to be zealous as to these smaller matters; and, methinks, I find as I grow in years that I am in my judgment more catholic, and would not do any thing to increase differences, but rather, what I can to heal. Lord, when shall it be 1 This balm, this healing balm, ’tis only with thee. O pour, pour of it on us.”
This Christian virtue appeared equally conspicuous in her use of temporal enjoyments. Prosperity did not elevate her. Nor was she dejected by adverse events. When her husband was robbed of a considerable sum of money, she calmly remarked, as she had done on other occasions, — “Well, it should stir us up to secure that treasure which none can take away from us.”