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tle at the Gentleman's Head that treated him. If a Compliance of this Sort be not faulty, and if we do not injure our Reason by fuch Compliance, then there is no fuch thing as a Pudor Malus in Nature; no Modefty that can be accounted vicious; nor have we ought to fear, but the Imputation of being fingular. We may fall in with the Torrent, and let ourselves go to every Action or Difcourfe, however unjustifiable in itfelf, fo it be in Vogue and Request of the Company. What ridiculous Disposition is this in human Nature, that Men fhould not be ashamed of fpeaking or acting in a diffolute or irrational Manner, but that one who is in their Company, fhould be ashamed of governing himself by the Principles of Reafon and Virtue! How much more rational and commendable would it be, to follow the Pattern fet us by Xenophanes? This old Sage was fo far from letting a falfe Modefty lead him into Crimes or Indifcretions, that when he was upbraided, and called timorous, because he would not venture his Money in a Game at Dice; I confess, faid he, that I am exceeding timorous; for I dare not do an ill Thing.

To conclude: Whenever we are tempted to regale, we fhould arm ourselves with Recollection, and be always upon our Guard; make a strong Refolution in our Defence;

that

that goes a great Way in moft Cafes. Let us have a Care of a weak Compliance, and of being prepofteroufly good-natur'd: Let us not be over-borne by Importunity; never furrender to a Feft, nor make the Company Mafters of our Confcience; but venture to be fo morofe, as to maintain the Reason of Men, and the Innocence of Chriftians. 'Tis no Difgrace to be healthy in a common Infection: Singularity in Virtue and Difcretion, is a Commendation. Let us confider, befides the Advantages of Temperance, how clean and unembarafs'd it keeps the Senfes, and makes them feize the Object with more Keennefs and Satisfaction: How it appears with Life in the Face, and Decorum in the Perfon: How it gives us the Command of our Heads, fecures our Health; and, in a Word, preferves us in a Condition both for our Bufinefs and Recreations.

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MARRIAGE

I

AND

CONJUGAL VIRTUES.

A M very fenfible I am entering on a Subject in this Chapter, upon which I cannot explain my felf too fully, nor yet exprefs myself with too much Referve: I am opening a Scene that reprefents two very different Profpects: The Libertine will probably defpife my Precepts, and laugh at the unfashionable Gravity of my Theme: The Man of Morals and fober Conduct will tafte them as he fhould do, and delight to fee the Husband regularly painted.

Cicero, treating of the many Degrees of human Commerce and Society, places Matrimony in the first Rank; prima Societas in ipfo eft Conjugio, fays he. Marriage is defcribed as a State capable of the higheft human Felicity, as an Inftitutión calculated

M

for

for a conftant Scene of as much Delight as our Being is capable of: It is the Foundation of Community, and the chief Bond of Society: It is, or ought to be, that State of perfect Friendship, in which there are, according to Pythagoras, Σώματα μὲν δύο, ψυχὺ pía: Two Bodies with but one Soul. Our Countryman Milton has touched this Subject with so chafte, yet elegant a Pen, that the Defcription, one would think must confirm the Husband in his Happiness, and reclaim the Man of profligate and licentious Principles.

Hail, Wedded Love! Mysterious Law! True
Source

Of human Offspring, fole Propriety
In Paradife, of all Things common else.
By thee adult'rous Luft was driven from Men
Among the beftial Herds to range; by Thee,
Founded in Reafon, loyal, just, and pure,
Relations dear, and all the Charities
Of Father, Son, and Brother, first were known.
Perpetual Fountain of Domeftic Sweets,
Whole Bed is undefil'd, and chafte pronounc'd,
Prefent or past, as Saints or Patriarchs us'd.
Here Love his golden Shafts imploys; here
lights

His conftant Lamp, and waves his purple
Wings:

Reigns here, and ravels not in the bought Smile

Of

Of Harlots, loveless, joyless, unendeared,
Cafual Fruition; nor in Court Amours,
Mix'd Dance, or wanton Mafk, or Midnight
Ball;

Or Serenade, which the ftarv'd Lover fings
To bis proud Fair, beft quitted with Difdain.

This Poet has indeed been just to its Character, and fets Marriage in its proper Light: We ought to confider it as a State of Grace, and the firit Ordinance of God to Mankind; as a Bufinefs of the geatest Importance in Life, and a Change of Conditions we cannot make with too much Reverence and Deliberation. We fhould examine our Conftitutions, Temper and Honefty; weigh well if we can be conftant, and confine our Defires and Appetite to one fole Object; we must be fure to call Reafon into our Paffions, and let her inform us why we would marry. For if we take a young Lady to our Bed, with no other Confideration than the Expectation of Scenes of Dalliance, and think of her only as fhe is to adminifter to the Gratification of Defire; when that Defire once flags; her Charms and Merit will likewife be abated.

The Spirit of Love has certainly fomething in it extremely fine; yet if Love be any Refinement, Conjugal Love must be fo

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