inclinations to gain it. And if in one instance, why not in another? We may be sure of the favourable opinion of the sober part of our acquaintance by keeping on the right side; the approbation of one of whom is preferable to that of a thousand drunkards.

Of all kinds of intemperance, the modern times have produced one of the most fatal and unheard of, which like a plague over-runs and lays waste both town and country, sweeping the lower part of the people, who indulge in it, by thousands to the grave. The unhappy invention I mean, and which seems by its mischievous effects to claim Satan himself for its author, is the drinking of fer, mented spirituous liquors. This is no place for setting forth the destructive effects of that most shocking species of debauchery. That has been the subject of a parlia mentary inquiry. And it is to be hoped, that the accounts laid before that august body, which were tragical enough to melt a heart of rock, will be the cause of producing an effectual remedy for that ruinous national evil.

The best human means I know of, for conquering a habit of drinking, are to avoid temptation, to accustom one's self by degrees to lessen the quantity, and lower the strength of the liquor by a more copious dilution with water.

The natural desire of the two sexes was placed in us for the support of the species. It is not therefore to be erad icated; but only brought under proper regulations, so as the end may the best be answered, That the union of one man and woman for life, was the original design, is evident from the near equality between the numbers of the two sexes. For one man therefore to break loose upon the other sex, and appropriate to himself a plurality, is evidently against the order of nature, and inconsistent with the good of society, in which every individual is to enjoy all his natural rights and privileges, and all monop olies are unjust. That the marriage engagement ought to be sacred and indissoluble but by death, is plain from considering the various bad effects of its being precarious; as alienating the affections of the two parties for one another, and for their common children, and thereby defeating one main end of their coming together, viz. to be mutual helps and supports to one another under the various distresses of life; encouraging inconstancy and an endless

desire of variety; and exposing one of the sexes to the unhappiness of a slavish dependence. That all commerce of the sexes, where a due care is not had for the offspring, is vicious, is evident from considering, that thereby the very design of nature is frustrated. That invading the bed of our neighbour is highly injurious, is plain, because it is a breach of the most solemn engagements, and most sacred vows, without which there could be no marriage. Taat all commerce of the sexes, except in lawful marriage, is unjustifiable, is certain, in that it tends to the discouragement of that most wise and excellent institution. And that it is the indispensable duty of every man and woman to enter into that state, excepting in the case of unsurmountable constitutional or prudential objections, is as plin, as that it is the duty of every man and woman to cat and drink. For it is as certainly the design of Providence, that the species be kept up, as that the life of individuals be preserved by nourishment. And what is the duty of one is the duty of all, unless in the case of insuperable obstacles.

The indulgence of this appetite to excess is as clearly unjustifiable as that of any other. The effects of every undue sensual indulgence are sinking and debasing the mind, misleading it from the sublime views, and noble pursuits, for which it was created, and habituating it to disobedience and misrule; which is directly contrary to the intention of 4 state of discipline. Whoever gives himself up to the uncontroled dominion of passion or appetite, sells himself an unredeemable slave to the most rigorous, and most despicable of tyrants. And it is only going on farther and farther in such base indulgences, and at last, no gratification whatever of the desire will be sufficient. Yet, there is no state in life, in which abstinence at times, from sen. sual gratifications of every kind, is not indispensably necessary. Every reader's common sense will convince him of the truth of this, and particularly with respect to the subject we are now upon. Though marriage is the natural way of gratifying the mutual desires of the sexes, every body knows, that a continued indulgence is utterly incom patible with the marriage state. Which shows plainly, that due regulation and restraint of every passion and appetite, is the scheme of nature, and that unbounded excess

is contrary to nature. And yet, how strange is it to consid er the poor and superficial fallacies, which mankind think sufficient to satisfy themselves with, rather than give up their favourite vices and follies! What can be more contemptible than the common plea for all excessive and ir. regular indulgences, particularly the criminal commerce of the sexes; That we are formed with natural inclinations, desires, and powers; and why should we not act accord. ing to the bent of our nature?

To pursue the ends of nature, according to the order of nature, is so far from being criminal, that it is virtue. But excess and irregularity are directly contrary to nature's views. This is seen by every man, in every case where passion and appetite do not blind him. We have a natural appetite, for example, to food. How comes it then, that we do not as often over-gorge our stomachs with plain bread as with dainties? The one would be as irregular and vicious as the other. Yet we should see a strange absurdity in the former, while we can excuse ourselves in the latter. If we are formed with a natural appetite for food, why do we make such a difference in the indulgence of our appetite in delicacies, from plain food? The truth is, that excess of all kinds is indefensible, and unnatural. If it were natural, we should be as apt to eat too much bread, as too much pastry. It is the deplorable weakness of our nature, that we yield to appetite and passion, till they become too powerful for us, and lead us captive in spite of ourselves. While we pretend we only follow nature, we are indulging a false and vitiated taste. And in no indulgence is there more shameful excess committed, nor greater deviations from the intention of nature, than in that which is the subject of this paragraph. Were the above apology for excess of any weight, that is, were it proper we should do every thing we have power or inclination to, we might by the same, plea throw ourselves down a precipice, because we have power to do it. The thief may steal, because he has a natural desire to ease rather than labour; the drunkard may drink himself to death, because it is natural to quench thirst; the passionate man may kill his enemy, because he has a natural disposition to repel injuries; in short, if this plea be good

for any thing it renders all excesses, which take their first rise from a natural appetite, innocent.

Such an indulgence in sleep, in leisure or in action, and in relaxations or amusements, as may be necessary for the refreshment and health of these frail vehicles we now inhabit is allowable. And the just measure of such indulgences is different according to different constitutions and ways of life. But it is to be feared, that hundreds exceed the bounds of moderation, for one, who restricts himself too much. Let every reader lay his hand upon his heart, and think what lost time he will have to answer for hereafter. The safe side is, to indulge rather too little than too much. A tolerable constitution will hold better with eight hours sleep, in the twenty-four, than with more. And as to relaxations or diversions, the plea of their necessity is wholly groundless, except for those who live a laborious, or studious life. What necessity for those, whose whole existence is one continued course of indulgence and relaxation, for relaxation? Relaxation from what? Not from business; for they never do any. The proper relaxation from idleness, would be to do somewhat. And there is no mortal, who is one degree above an idiot, that is not capable of doing something worth living for.

Whoever can persuade himself, that it was the intention of his Maker, in placing him in this state of discipline, that he should pass an existence as useless as that of a stock or a stone, (supposing him innocent of all positive crimes) must have strange notions of the Divine economy, and of his own nature. If that sort of life be lawful and proper for one, it is so for all. And where would then be the business of life, the improvement of ourselves, the care of our children, the government of kingdoms, the advancement of the species towards a preparation for a future state of happiness? Let no one pretend, that he cannot find employment, till he has at least performed all that is perscribed in this book.

I will here throw together a few remarks on some of the modern fashionable amusements.

Gaming is an amusement wholly unworthy of rational beings, having neither the pretence of exercising the body, or exerting ingenuity, or of giving any natural pleasure;

and owing its entertainment wholly to an unnatural and vitiated taste; the cause of infinite loss of time, of enor mous destruction of money, of irritating the passions, of stirring up avarice, of innumerable sneaking tricks and frauds, of encouraging idleness, of disgusting people against their proper employments, and of sinking and debasing all that is truly great and valuable in the mind.* As for the theatrical diversions, they are managed in such a manner, that a sober person may be ashamed to be seen at many of them. It is notorious that the bulk of our English plays are not fit to be seen in print. The tragedies are, generally speaking, a heap of wild flights and bombastic rants, and the comedies of scandalous impurities; neither of which can be thought worthy the attention of a people, who value themselves either upon their taste or their virtue. There may be found, perhaps, in the English language, about twenty or thirty pieces, especially some of Shakspeare's, which, if subjected to

* Cards being now become so universal, as to be the nuisance of almost all companies, it may seem necessary in opposing the general practice of the polite, to support what is above said against rd-playing by some authorities, which will, I believe, appear at least, equal to those of any of the most eminent modern defenders of that stupid and mischievous amusement.

"Play, wherein persons of condition, especially ladies" (in our times all ages sexes, and ranks) "waste so much of their time, is a plain instance that people cannot be idle; they must be doing something," (if it be mischief) "For how else could they sit so many hours toiling at that which gives generally more vexation than delight to people, while they are engaged in it? It is certain, gaming leaves no satisfaction behind it to those who reflect when it is over, and it no way profits either body or mind. As to estates, if it strike so deep as to concern them, it is then a trade, and not a recreation, wherein few thrive; and at best, a thriving gamester has but a poor trade on't, who fills his pockets at the price of his reputation." LOCKE on Educat. p. 365.

And afterwards, page 368.

"As to cards and dice, I think the safest and best way is, never to learn any play upon them, and so to be incapacitated for those dangerous temptations and encroaching wasters of useful time."

What would this great man have said, had he lived in our times, when it is common for people to spend five or six hours every night at cards, Sunday not excepted; which amounts to the fourth or fifth part of the whole time of life, and comes in all to perhaps ten or a dozen years in a long life!

SPECT. No. 93,

Let us now hear Mr. Addison on the same subject. "I must confess I think it is below reasonable creatures to be altogether con versant in such diversions as are merely innocent, and have nothing else to recommend them, but that there is no hurt in them. Whether any kind of gam ing has even thus much to say for itself, I shall not determine; but I think it is very wonderful to see persons of the best sense, passing away hours together in shuffling and dividing a pack of cards, with no other conversation, but what is made up of a few game phrases, and no other ideas, but those of black or red spots, ranged together in different figures. Would not a man laugh to hear any one of this species complaining that life is short ?"