_That not only a life of |vanity|, or |sensuality|, but even
the |most regular| kind of life, that is not governed by
great devotion, sufficiently shews its miseries, its wants
and emptiness to the eyes of all the world. This
represented in various characters._
1. *_OCTAVIUS_ is a learned, ingenious man, well versed in most parts
of literature, and no stranger to any kingdom in _Europe_. The other
day, being just recovered from a lingering _fever_ he took upon him to
talk thus to his friends.
“My _glass_, says he, is almost run out; and your eyes see how many
marks of _age_ and _death_ I bear about me: but I plainly feel myself
sinking away faster than any standers-by imagine. I fully believe,
that one year more will conclude my reckoning.”
The attention of his friends was much raised by such a declaration,
expecting to hear something truly excellent from so learned a man,
who had but a year longer to live; when _Octavius_ proceeded in this
manner, “For these reasons, says he, my friends, I have left off all
_taverns_; the wine of those places is not good enough for me in this
decay of nature. I must now be _nice_ in what I drink. I can’t pretend
to do as I have done; and therefore I am resolved to furnish my own
_cellar_ with a little of the very best, tho’ it cost me ever so much.”
2. A few days after _Octavius_ had made this declaration to his
friends, he relapsed into his former illness, was committed to _a
nurse_, who closed his eyes before his fresh parcel of wine came in.
Young _Eugenius_ who was present at this discourse went home a new man.
I never, says _Eugenius_, was so deeply affected with the wisdom and
importance of religion, as when I saw how _poorly_ and _meanly_ the
learned _Octavius_ was to leave the world, thro’ the want of it.
3. *Was _all_ to die with our _bodies_, there might be some pretence
for those _different sorts_ of happiness, that are now so much talked
of: but since _our all_ begins at the death of our bodies; since all
men are to be immortal, either in misery or happiness, in a world
entirely different from this; since they are all hastening thence
at all uncertainties, as fast as death can cut them down; some in
_sickness_, some in _health_, some _sleeping_, some _waking_, some
at _midnight_, others at _cock-crowing_, and at all hours they know
not of; is it not certain, that no man can exceed another in joy and
happiness, but so far as he exceeds him in those virtues which fit him
for a happy death?
*_Cognatus_ is a sober, regular _clergyman_, of good repute in the
world, and well esteemed in his parish. All his parishioners say he is
an _honest_ man, and very notable at making a _bargain_. The farmers
listen to him with great attention, when he talks of the properest
time of selling corn.
He has been for twenty years a diligent observer of _markets_, and has
raised a considerable fortune by good management.
_Cognatus_ is very _orthodox_, and full of _esteem_ for our _English_
liturgy; and if he has not prayers on _Wednesdays_ and _Fridays_, ’tis
because his _predecessor_ had not used the parish to any such custom.
As he cannot serve both his livings himself; so he makes it matter
of _conscience_ to keep a _sober curate_ upon one of them, whom he
_hires_ to take care of all the souls in the parish, at as _cheap_
a rate as a sober man can be procured.
_Cognatus_ has been very prosperous all his time; but still he has
had the uneasiness and vexations that they have, who are deep in
worldly business. _Taxes_, _losses_, _crosses_, _bad mortgages_, _bad
tenants_, and the hardness of the times, are frequent subjects of his
conversation, and a good or a bad _season_ has a great effect upon his
spirits.
_Cognatus_ has no other end in growing rich, but that he may leave
a considerable fortune to a _niece_, whom he has _politely_ educated
in expensive finery, by what he has saved out of the tythes of _two
livings_.
The neighbours look upon _Cognatus_ as an happy clergyman, because
they see him (as they call it) in _good circumstances_; and some of
them intend to dedicate their own sons to the church, because they
see how well it has succeeded with _Cognatus_, whose father was but
an _ordinary man_.
♦5. *But now if _Cognatus_, when he first entered into holy orders,
had perceived how absurd a thing it is to grow _rich_ by the gospel;
if he had proposed to himself the example of some _primitive father_;
if, instead of twenty years care to lay up treasures upon earth, he
had distributed the income of every year in the most Christian acts
of charity.
♦ Number 4 omitted in text.
If instead of tempting his _niece_ to be proud, and providing her with
such ornaments as the _apostle_ forbids, he had cloathed, comforted,
and relieved numbers of _widows_ and _orphans_, who were all to appear
for him at the last day:
*If instead of the cares and anxieties of _bad bonds_, _troublesome
mortgages_, and _ill bargains_, he had had the constant comfort of
knowing, that his treasure was securely laid up, where neither moth
corrupteth, nor thieves break thro’ and steal; could it with any
reason be said, that he had mistaken the spirit and dignity of his
order, or lessened any of that happiness, which is to be found in his
sacred employment?
If instead of rejoicing in the happiness of a second _living_, he had
thought it unbecoming the office of a clergyman to traffick for gain
in _holy things_, as to open a shop.
*If he had thought it better to recommend some _honest labour_ to his
_niece_, than to support her in _idleness_ by the labour of a _curate_;
better that she should want _fine cloaths_, and a _rich husband_, than
that cures of souls should be farmed out, and brother clergymen not
suffered to live by those altars at which they serve. If this had been
the spirit of _Cognatus_, could it with any reason be said, that these
rules of religion, this strictness of piety, had robbed _Cognatus_ of
any real happiness? Could it be said, that a life thus governed by the
spirit of the gospel, must be _dull_ and _melancholy_, if compared to
that of raising a fortune for a _niece_?