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suddenly unhinges and overturns all virtues, and destroys every thing valuable in the mind, as drunkenness. For it takes off every restraint, and opens the mind to every temptation. So that there is no such expeditious way for a person to corrupt and debauch himself, to turn himself from a man into a demon, as by intoxicating himself with strong liquor. Nor is there, perhaps, any other habit so bewitching, and which becomes so soon unconquerable as drunkenness. The reason is plain. There is no vice which so effectually destroys reason. And when the faculties of the mind are overturned, what means can the unhappy person use, or what course can another take with him to set him right? To attempt to reform a confirmed drunkard, is much the same as preaching to a madman, or idiot. Reason, the helm of the mind, once destroyed, there is nothing remaining wherewith to steer it. It must then be left to run adrift. It is deplorable to think of the miserable pretences made use of to apologize for this beastly vice. One excuses himself by his being necessarily obliged to keep company. But it is notorious that nothing more effectually disqualifies a man for company, than to have his tongue tied, and his brains stupified with liquor; besides, no man is obliged to do himself a mischief, to do another no kindness. Another pretends he is drawn by his business or way of life, to taverns and places of entertainment. But a man must never have been drunk, nor even seen another drunk, to imagine that strong liquor will help him in driving bargains. On the contrary, every body knows, that one is never so likely to be imposed on as when he is in liquor. Nor is the pretext of drinking to drive away care, to pass the time, or to cheer the spirits, more worthy of a rational creature. If, by the force of strong liquor, a man's cares may be mechanically banished, and his conscience fulled asleep for a time, he can only expect them to break loose upon him afterwards with the greater fury. He who artificially raises his spirits by drinking, will find them sink and flag in proportion. And then they must be raised again; and so on, till at last he has no spirits to raise. For understanding, and fortune, and virtue, and health, all fall before this dreadful destroyer;

As for drinking to pass the time, instead of an excuse, it is an aggravation. It is criminal enough to waste expense and health, without lavishing precious time besides.

Nor is the pretence of being odious amongst one's neighbours, and being looked upon as a precise fellow, for living temperately, any better than the others. Alas! we are not hereafter to stand or fall by the opinion of our neighbours. Besides, we ourselves in many cases show a neglect of the opinion of mankind; and do not cross our 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 fermented 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 parliamentary 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 eradicated; 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 monopolies 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 dependance. 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. That 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 plain, as that it is the duty of every man and woman to eat 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 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 a 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 sensual 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 incompatible 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 consider 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 irregular indulgences, particularly the criminal commerce of the sexes: That we are formed with natural inclinations, desires, and powers; and why should we not act according 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 overgorge 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

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