BUt that I know hereſie is faſhionable, and madneſs the time-Livery, thou wouldſt force me to no little wonder, which way poſſible thou ſhouldſt ſtumble into Love, be ſick and ſottiſh in Love, loſt as well to reaſon as good company, lock d up from all the world but thy own thoughts, and only converſant with thy ſelf; yet formerly pleaſant and affable, deſirous and deſired of Society, and one that I know has lived no Anchoret upon Earth, nor yet haſt had thine eyes tied up to any one face, but haſt both view'd and diſcourſt with variety of Beauties; nay, I dare ſay, not guilty of the Ignorance of more: yet that after ſo many Antidotes, thou ſhouldſt be ſo far fallen from thy primitive goodneſs, as to loſe thy ſelf in dotage, and that dotage on one creature, and that creature a woman, and call it Love too, really next to a miracle, is my only Admiration. Prethee do not miſcall thy diſeaſe, and be ſick of luſt, and complain of Love: I can never believe that that noble Paſſion can be the ruine of its ſubject; neither will I ſo much diſparage it, as to make a woman its object. If there be Love, 'tis to Heaven, Virtue, thy Country, Parents, Kinred, Friends, or what is of worth: but to the Female Sex, and in thy ſenſe where Senſuality cannot but have an intereſt, though licenc'd by an Ordinance, 'tis only Love ſcandal'd, it being (to the pity of the poor Paſſion I ſpeak it) but concupiſcence handſomly burniſht, or a carnal appetite ſpeciouſly intitled. And therefore could I never win my judgment to affirm, that the moſt eager of ſinners were in love with ſin, but only temptingly ſeduced to a vicious doting; they did rather erroneouſly affect, than truly love. But let me enquire into thy Paſſion: what, is it from the paint of Nature, thoſe beautiful flowers of red and white? Methinks thou ſhouldſt as well be enamour'd with thy Miſtris' Picture as her Body; for even that too is not excuſable from Art, and may be the worſt drawn. Frank, he that marries for a face, marries for a year; 'tis not a Summer ſince thy deſires wrought as ſtrongly upon Miſtris M.R. as now on this, and may be on as good a cauſe; yet how ſoon did a little diſeaſe wither both her Beauty and thy Love? and I hope thou haſt not indented either with Sickneſs or Time for this. Canſt thou be ſo prodigal of thy Affection as to waſte it on ſuch incertainties? bind up thy ſelf to love for an Age, when the cauſe of that love may periſh in a Moneth? But I tell thee, Frank, beauty is a Chimera, and has no being in nature: Every man makes his own Miſtris, and juſt ſo much luſtre do's he find in her, as firſt his fanſie gives her. For I dare challenge thee to ſhew me but one Face in the whole world, that all opinions will give in for beautiful; ſo that Lovers, as thou call'ſt them, are but in the number of Pagans, they but worſhip that Idol which themſelves have made. May be thou wilt tell me of manners, carriage and virtue, I am very glad to hear of it; but let not thy Paſſion hang in thy eyes when thou lookeſt on them; for many of them, their Geſtures are but School-poſtures, and ſeem rather like a Motion than a Carriage. Conſider that in the preſence of their Servants they are on the Stage, and 'tis rather Action than Behaviour: it may be wert thou a peeper on them in thier withdrawing rooms, thou wouldſt as much wiſh thine eyes cloſed then, as now open. For their virtues, as I will not diſallow the judgment of that Reverend Doctor, That 'tis poſſible to find ſome virtue in ſome women: ſo I cannot believe there is ſuch a grand ſtock of it in any of them, as to command any man out of his ſenſes for the love of it; but I ſuppoſe, as we more wonder to find a Diamond on the ſhore than on the rock: ſo but a ſpark of virtue in a woman gets greater reverence than a bodied luſtre in the nobler Sex; for 'tis our humour to admire the more where we expect the leſs. The cauſe then of thy Love is either from Beauty or Virtue; if from Beauty, how wilt thou love her when ſhe is old? If from Virtue, why doſt thou covet to lie with her? there needs not that low act of Generation to the high Communion of Virtues; and I ſhould ſcarce take thee for a Platonic Lover, to warm a bed with her. But ſhall I tell thee the cauſe? don't be afraid of truth then; thou firſt lov'ſt her to ſatisfie thy Luſt; and if thou after continue to lie with her, 'tis either for want of a better, or 'cauſe thou canſt not be rid of her. For I look on all the Perfections in females but as ſo many Encouragements to deſire; and that the beſt of women like the beſt of Sallads, procure the ſtrongeſt appetite; and in truth 'tis the woman is affected, not this, the Sex being the ſubſtance, and the Miſtris but the ſhadow; or that the Rule of thy affection, and this the Inſtance. But then thou wilt be goring of me with that common goad of objection, thy ſo much curioſity in choice, and rather my Lady than Jone. Prethee tell me, be thy appetite never ſo good, do's thy meat reliſh the worſe for being the cleanlier dreſt? I never knew that good cookery did turn the edge of a good ſtomach; and eſpecially if thou limiteſt thy fanſie to one diſh, thou hadſt need to be both long in chuſing and neat in dreſſing, as well to avoid nauſeating, as to continue provocation. Remember that July holds not all the year, nor youth all thy life, there is a December and Winter of age that attends on both; and that Paſſion that in its Spring will take fire at any face, will in its Autumn be froſt at all; a bed-ridden palat is ſcarce ſenſible of ſauce, much leſs meat; not the beſt of weapons, how brisk and keen ſoever at the firſt, but after long uſing grows dull, and requires a whetting: ſo that this ſtudious culling of bed-fellows, argues but the ſerious contemplations of mortality, and is no more than a wiſe proviſion for futurity. Where, Frank, is your Love then? Call'ſt thou that Love that ebbs and flows with the bloud? that is the brat of a goatiſh humor, merely ſervient to the body, and often dead before it? No, the Eſſence of that Paſſion is as pure and laſting as the Soul it waits on; a ſacred Veſtal flame, perpetually torrid and unextinguiſhable; 'tis thy under-girdle Love that's mortal, of flames groſs and tranſitory, which moving in a region lower than thy heart, prove rather flaſhes than ſteady fires. I know thou art no ſtranger to multitude of examples that have been hotter than Italians in the chaſe of their games, and more frozen than Scythians after the taking it, that in the ſame year have been ready to die of contraries, both Love and Hate; and with the ſame eagerneſs ſtudied both a Marriage and Divorce; that have not more longed to obtein than having obteined, to deſert their hopes, and their Loves periſh'd together, the fruition of one the expiration of the other. But may be thou wilt add to thy other motive, that of Wealth, ſhe's rich. Nay now I hear thee, and do ſo far allow thee to court the Lady for her Fortune, as I would the Chamber-maid for her Miſtris; but have a care of loving in earneſt, or letting in of Love farther than thy Tongue; a ſigh or two in the preſence if thou wilt, but no ejaculations in private; remember a difference betwixt acting and ſuffering a Paſſion; be nothing the ſadder, though nothing the richer; like a good Soldier riſe not ſo repulſt from one Leaguer, but to retein ſtrength enough preſently for another, that in a while thy ſoul will become face-proof, the later beauty the pellet of the former, till variety give the maſtery to thy judgment, and make thee a Catholic Servant, but no particular Lover. But thou wilt juſtifie yet farther; thou haſt a fortune of thine own, and the weightineſs of that requires a partner in the managing it. I don't gainſay it; nay I am ſo much of thy ſide, that I think a wife in no caſe more allowable, than either for the getting or preſervation of an Eſtate. As for thy Love-marrying, I reckon it both the paradiſe and purgatory of fools. But yet this, Frank, is only an Apology for a wife, not love, and think me no enemy to marriage, but to the fondneſs of thy deſire; I would have thee get a wife, but not to loſe thy ſelf; to ſerve thy occaſions, but to maſter thy paſſions; ſo to love with reaſon, as not to woe without ſenſe. Credit me, I do not at all think it to ſavour of impoſſibility, ſeriouſly to court and marry too, and yet unſing'd by any ſpark of Love, though I cannot but acknowledge the temptations of the other Sex; for I reckon them amongſt their Studies: yet that Reaſon, or the Soul and Gallantry of Man ſhould be baſely proſtituted to them, I ſhould as ſoon believe an Eagle to ſtoop at Flies, or Divinity at Toys. I conceive, Frank, the neceſſity of thy marrying ſtreightens not thy judgment to this one Lady; I would have thee to look on her as not without companions, and then if thou makeſt an unlucky caſt of it, thy fortune will have this comfort, thou art no loſer, though no winner. Prethee why ſhould not a Woman be view'd with as little ardour as an handſom Statue? or what is the influence of Fleſh, as to the eye, above that of Marble? If thou comeſt into a ſpacious Gallery variouſly behung, thou canſt walk it round, look on this Picture and like it, then turn thy face and forget it in the beauty of another; there needing no more to the aſpect of a face than of imagery, but only the complacency of the Beholder, and the commendation of the Author. Women are a kind of Traffique too: If thou comeſt to a ſhop, ſeeſt a commodity and likeſt it, thou cheapen'ſt it; if thou bargaineſt, thou takeſt it; if not, to the next ſtanding, the Market's full and free. I tell thee tis an Injury no leſs to Nature than Reaſon, to impale all perfection within the circuit of one creature. Now after all this, do I expect thou ſhouldſt bid me turn the Tables and play my ſelf the queſtion, Was I never in Love? Troth, Frank, I cannot excuſe my ſelf from the vanities of youth, may be I have; but let me remember thee, I have had Rattles and Hobbi-horſes too in my days, but I have left them, and now look on them and thy thoughts with the ſame diſdain. That Mariner that hath ſcaped a rock, may be a Pilot to the next Paſſenger. 'Tis my faith now, that 'tis as poſſible to be ſick of the Plague a year, as of Love a day; and I doubt not, when time ſhall ripen both thy judgment and age, but thou wilt then ſit a moſt ſtrict judge upon thy ſelf, and think no cenſure too ſevere to thy preſent follies, or charity too bountiful to the true advice of

PRethee, dear Friend, do not burn Diana's Temple only to be talked of: Modern wits (like ſpirits of the lower Region) once conjured up, muſt be ſet on work, though of miſchief. I muſt confeſs thou ventureſt hard on the paradoxology of thy brain, that dareſt enter the Liſts Athanaſius-like, contra mundum; diſputing that with thy pen, which the world from Adam, and thy ſelf by thy practice proveſt undeniable. What is ſaid in caſe of Religion, a little Philoſophy makes men Atheiſts, but enough confirms them in the truth, is true of thee in point of love; of which and its objects thou art no more a competent Judge, than a Red-coat is of a Moot-caſe. Did I not know that all wonder proceeded of ignorance, and that people moſt admire what they leaſt underſtand, I ſhould wonder at thy wonder, that a man of thy parts and complexion, and born of a Mother, ſhould call that ſtumbling, which is ſo graceful and natural a motion; fall out with love and women, yet by thy own confeſſion, underſtand neither. Thou turn'ſt Andabate and fighteſt blindfold, not knowing againſt whom or for what. I prethee, Friend, what Countrey-Girl has ſlighted thy Madrigals, and diſentertained thy affections, that thou quarrel'ſt and fall'ſt at defiance with the whole Sex? He that ſaid all Cretians were liers, was himſelf a Cretian: and thou condemneſt all Lovers as mad, yet art thy ſelf a Lover, and conſequently mad, or elſe more mad that thou art not a Lover. I never yet knew any deſpiſe Monarchy, but thoſe that could not be Monarchs. Every man in this is a Huntſman, who coming ſhort of the Hare, cries, Hang her, 'tis dry meat. Among the reſt of thy wonders, thou mayſt put this for one, that I who am unconcerned, ſhould at this diſtance take up the cudgels in defence of a friend, whom thou haſt laught into ſilence; but the Proverb excuſes me, He whom ſorrow makes dumb, deſerves double pity. For my part, I muſt confeſs I love to ſleep in a whole skin, and not to engage in anothers quarrel, unleſs he will lend me his skull to bear the blows: but this being the common cauſe, 'tis pity truth ſhould be out-worded, and her innocence be ſuſpected to want clearneſs, merely for want of clearing There is no man more unfit for this work than I, having been ever as atheiſtical in Love as thy ſelf; and ſo far from being an Opponent to thy Theſis, that I have ever been a noted Aſſertor of thy Doctrine, till experience reformed my judgment, and makes me look on my former error with regret and diſdain. 'Tis ſo far from being a wonder to me, that one pleaſant, affable and ſociable, one that has view'd variety of beauties, ſhould fall in love with one woman, that I wonder how it could be otherwiſe; none being fitter for Love than one ſo qualified, nor can any find a beſt, that have not view'd all. That Love per ſe is the ruine of its ſubject, I deny; yet I allow it may be accidentally true, and be a paſſion not the leſs noble. And as I would not have it only reſtrained to woman for its object: ſo I would not have them totally excluded. And truly I am ſo far from believing that Sex not an object of love, that I can hardly admit of any beſides. That Love has ſeveral objects, as Heaven, Virtue, and the reſt which you reckon up, with many more, I deny not. But all they, as oblique objects, are ſo far from being adequate, that they draw Love in ſeveral denominations, as piety, duty, friendſhip, &c. And but that ſeriouſneſs would be thrown away on thee, and any thing here but ſophiſtry uſeleſs, I could tell thee from the learned, that Love is only an expanſion of the ſoul to its object; which is, whatever is attractive: and that naturally man loves himſelf beſt and firſt, and all other things in ſubordination to himſelf; and that whatever is moſt like man in nature and habit, is the propereſt object of his Love. Then 'twill follow (whether you will or no) that no object is ſo proper as woman. But thou'lt laugh at theſe old-faſhion'd grounds, and account them like Harry's codpieces. To abſtract Love from ſenſuality in a natural ſenſe, is both impoſſible and needleſs, it deriving a greater influence from the ſenſitive ſoul, and being a Paſſion from which Brutes are not exempt. Nay that very thing which you call ſenſuality, and will allow it to derive its legitimation only from an Ordinance, may ſhew an antienter coat than Ordinances, it being the only way chalked out by nature for propagation and preſervation of every ſpecies. So that your Epithetes and Synonyma's of concupiſcence and carnal appetite, &c. I attribute to the luxuriance of your fanſie; and muſt tell you, we can eaſily give you & your ways the like terms without the help of a Sylva. But your main heſitancy is, What are your cauſes of Love? 'Tis not bare red and white, that are either cauſes of, or colours for it, but the ſituation and contexture of both. I never loved my Miſtris face, becauſe fair, but becauſe I liked it, and thereby thought it ſo, and I therefore thought it ſo, becauſe hers: ſo that ſhould time or accident (from which no face has a Protection) alter the complexion in the eye, I'd retein the ſame Idea ſtill in mine. Next, for the Gentlemans change (with which you upbraid him) much may be pleaded in excuſe: for beſides the great delight in variety, I know no reaſon why, if a man find himſelf in an errour, he may not repent and take a new courſe. Nor may you call it prodigality of affection; he that grounds his Love right is above uncertainties, in regard the true cauſe of Love, which is ſympathy, cannot periſh before its object. And becauſe you ſay, Beauty is a Chymaera, and every man a Pygmalion that carves to himſelf a Miſtris; will you from thence infer, that becauſe all men do not think one face beautiful, no man ſhould think any ſo? And I appeal to the Synod of Divines, whether for a Lover to chuſe his own Miſtris, and love her, or court her be a piece of ignorance or paganiſm. Nor can you deny that manners, carriage and virtue are incentives to Love; and that theſe things are really viſible in that Sex by any that look not through ſpectacles of prejudice. But he that has an ill ſight diſlikes all objects. Thou haſt an humour in thine eyes, whereby thou canſt not diſcern action from behaviour; I like it not the worſe if acquired; no more than I do a good Scholar that ſpeaks Latine by the Grammar. That there are arcana imperii among them, as well as us, is undeniable; for if all were as they appear, they would be rather angels than women. 'Tis true much action and deceptio viſus is in both ſexes in point of Courtſhip, whereby they reciprocally draw their expectations to an height unobteinable, and ſucceeding enjoyments convince both Sexes of a handſom (but commonly an equal) cheat. I ſhall not only allow of that Doctors charity, that held, That 'tis poſſible ſome virtue may be found in ſome women: but alſo ſhall experimentally add, That much virtue may be found in many. 'Tis not for nothing that all virtues are declined by Grammarians with haec, and fanſied by Painters in female ſhadows. Virtues are like Diamonds rare and ſmall; nor ſhould we eſteem them were they to be bought by the pound. I take virtue and beauty to be cauſes of affection; but I mean not by beauty the mere ſuperficies of a viſage, but the ſymmetry of parts; and he that grounds his affection rightly on that, finds a becoming beauty even in old Age. Virtue alſo I conceive a cauſe of love, and love a motive of copulation. Nor is generation for the communion of virtues, but propagation of iſſue; ſince 'tis an undoubted law of nature, that all creatures deſire and endeavour perpetuation. You call luſt the cauſe of love; 'tis true, if you take all altitudes by your own Jacob's ſtaff, 'tis ſo to you: ſo the Wolf conceives all creatures to eat raw fleſh, becauſe he does. I cannot imagin ſuch a Stocial apathy in men, unleſs in Eutopia, but that we do and may make that which you call luſt a part of love. Nor is that Paſſion itſelf blameable, but circumſtances may make it ſo: for the Stoies themſelves got children, and did not deny the being of deſires in men, but their domineering over Reaſon. Nor is it the work of a wiſe man to be without paſſions, but above them. Conſider man as with a ſoul compounded of Will and Reaſon, the conqueſt of the will in this life can be but by ſynecdoche; which being conſidered, it will follow, That men abſtracted from deſires of this nature, are rather to be looked for, than found. And for your erratical Love, that is ſo planetary and unfixed, it ſhews its own weakneſs, but not your ſtrength; though it be periparetical, it makes not you a Philoſopher; ſince Love, like Sun-beams, being diffuſed, are but faint: but contracted to one object, are fervent and calefactory. Wives are not Quelque choſes, in whom only variety breeds delight, but are ſolid food which never nauſeate ſound ſtomachs. For a man to love Virtue abſtracted from its ſubject, is to fanſie a Chymaera; but Virtue in a woman is an undoubted motive. As to your ſimilitude of Joan and my Lady; take the whole Proverb, put in (in the dark) and you are anſwered. 'Tis not want of difference, but due diſcerning; nor is ſhe as good, but ſeems ſo. The Cuckow once ſang better than the Nightingal; but remember who was Judge. Times ſwift motion and youths tranſitorineſs are common places in the beaten roads, where ever travelling wit baits and refreſhes himſelf in his pilgrimage. But yet deſires being part of the ſoul, and ſo immortal, do not decay in age, but only alter their motives and object. Nor is the world barren of examples of aged men, eagerly deſiring and performing rites of conjuncture with women. As for thoſe changeable and quick ſilver minds which love and loath in a moment, 'tis their Vice, and may give you this notion, That as their love can ſo ſoon and eaſily change into diſdain: ſo your preſent ſcorn may turn to a dotage on the like ground. And though perhaps you have not yet been in love, 'tis commune malum (ſince you will call it ſo) like the Small-pox, every one hath been or muſt be troubled with it; and bodies unacquainted with leſſer diſcaſes, are irrecoverably ſwallowed up of greater. Your wary advice to your friend, to love with diſcretion, I allow and commend; and for my part were I to love again, would not go a foot further than my counter-part ſhould meet me; but where I found real love, I would ſcorn to be out-vied, being of Alexander his reſolution, No creature ſhould conquer me with love or hatred. 'Tis not good to play the Butcher with that naked Sex that have no Arms but to embrace with, nor Empiric-like, kill them by wholeſale. I never yet met any of either Sex good at the ſport, but at laſt they met with a requital. 'Tis within the memory of man ſince a pregnant Spark furniſhed with two of your Cardinal Virtues, wit and diſdain, flung his fire-balls of contempt on the whole Sex, courted ſome into dotage, and then jeer'd 'um; who at laſt fell foul on a Kitchin-wench, and doted, who repaid him with the ſame devices; and which was worſt, at laſt in deſpight married him. Homicida is of both Genders, and belongs to both Sexes. Your other points of marrying for wealth and yoke-fellowſhip, I ſhall agree to with ſilence. But I would not make wealth my Miſtris's Maſter, while woman ſtands by like the Chambermaid with a broom to attend her. Let my Miſtris be a figure, and her portion the cyphers, which added to her, advance her much, but of themſelves ſignifie nothing. Paſſionate Courtſhip ſhould, but cannot be avoided by all; every one is not Hercules: but diſſimulation may and muſt be ſhun'd by all. There is no Soldier beleaguers a Gariſon, but with hopes to come off untouched: no Lover attempts a Miſtris, but hopes for fruition without bloudſhed; yet the Soldier may receive a ſhot, and the Woer a repulſe; and that which he intends for a ſin, oft proves a puniſhment. He that lives a Catholic Woer, may at laſt come to the Purgatory of a general contempt. But methinks, Friend, you wheel about and approve that which at firſt you decried; there might be ſome hopes of agreement and band ſhaking between us. Allow love and marriage, and I will join with thee againſt dotage; and would have Love ſequeſtred from dotage, as much as thy mind from this obſtinacy. But I ſee the Devil has always a cloven foot; you would now allow of Marriage without Love, and confound love and dotage as if the ſame. To wed without Love, is to be tied by the loins like a Monkey to a bed-poſt, neither is it poſſible to court or marry without love, as you write, for that want of love turns courtſhip to flattery, and marriage to a bargain. That Women are Natures Errata, with Ariſtotle I acknowledge; and that they ſtudy temptations, is undoubtedly true; but yet that they do it not alone, your own example proves; who by this fanſie of Anti-womaniſm tempt the ſex ſo much, that I could wiſh my ſelf one to dote on thee. Do not call the lawful and neceſſary intermixture of both Sexes to be a baſe proſtitution of the Reaſon, Soul and Gallantry of a Man; 'tis ſo falſe and groundleſs, it deſerves no anſwer but the lie. Let thy friend alone with his choice, and if he think her ſo, ſhe is peerleſs; only I admit your caution, While he ſeeks to win her, let him not loſe himſelf; nor ſhoot away all his ſhot at one volley, but keep a reſerve for a freſh encounter; tis but diſcretion. And now to anſwer your ſimilitudinary Queſtion, Why a woman cannot be viewed with as little ardour as a Statute? it is becauſe a Statue is not a Woman, nor directly like a Woman; if it could be, Pygmalion will tell you there may be like affection, nor is the influence different as to the eye, but the power that actuates it; if a man view a thouſand Pictures, he generally likes one beſt, and having peruſed all, returns to that; and though the Market be free, and Wares various, a good Chapman ſticks to what he beſt fanſies, and deals in it. Neither is all perfection thereby impaled in one Creature; but there may be enough ſuppoſed in one, to content one. That your ſelf hath ever loved, I queſtion; but that you have fanſied and miſt, may be true; but you cannot thereby go out a competent Tutor. Nor ſhould I ever take that Mariner for my Pilot, who hath no other experience than ſplitting his own Ship: firſt guide your own Veſſel to the Port, before you take another to your management and ſteerage. What it is to be ſick of Love or the Plague, you know much alike, and ſo ſhall be believed, having ſtudied both but in ſhape; for my part, I have known many ſick of Love, and yet recovered; but the Plague I have no skill in. My deſire is, that you participate of your own counſel; ſuſpend your ſevere cenſure to your friend, and ſit firſt a ſtrict Judge on your ſelf, till time and experience ripen your judgment and change your mind. Which I hope I ſhall not longer expect, than until you have ſeriouſly peruſed and weighed the experimental directions and wholſom advice of,

IT is ſaid concerning Diogenes, that he enjoyned his friends, that ſhould be concerned about the manner of his interment, to bury him in a prone poſture, that when the world ſhould be turned upſide down, he might remain in a more decent and the uſual ſituation, with his face upwards. One would think that this converſion is either now adays approaching, or has lately ſuffered it, if we conſider how much we are overgrown with a new Generation of men, (the Wits of the Age) who by their geſtures and humours not only deſign to oppoſe and deride the primitive manners and well digeſted Principles of their Anceſtors; but have of late planted their ſquirting and airy Wits to bedaſh the ſacred ſtate of Wedlock, that if poſſible they might unpeople the world, and uſher in its expiration with their own deceaſe, as if conſcious to themſelves of the vitiouſneſs of thoſe principles they have imbibed and the public miſcarriages they are guilty of, endeavour to obſtruct a ſurviving poſterity, that would pity their ignorance and explode their examples.

It is now the Opinion of thoſe who pretend to underſtand moſt, that the world has been fool'd in nothing more than in an idle and tame ſubmitting to the Fetters of Marriage; that ſome one unknown to them did moſt injuriouſly inſlave ſo many Generations with this dull inſtitution, which did upon that account loſe the freedom and vigour of generous actions, and miſcarried in thoſe Eſſays that would have ſhewn a greater Bravery and Glory of mind, but when we ſhall find that the world has not received greater Benefits by the Idolaters of Liberty, than from the Votaries of Wedlock, we ſhall be able to return ſo criminable a charge.

The higheſt wiſdom took the proſpect of all the ſpecies, and eſtabliſhed what was the benefit and good of all, and not what might pleaſe the humour of ſome, who ſtarting up in particular generations, and making a noiſe amongſt thoſe whom they lived, could yet with no juſtice reproach the prudence that governed their fathers; with which they are diſpleaſed through the capriciouſneſs of their own folly, and not the defect of precept, which like Beds and Couches are not to be accuſed, becauſe they are uneaſie to the ſick and diſtempered. This inſtitution like power ows its glory to the reſpect is paid it, whilſt every thing that is neglected, is by that ſcorn rendred cheap and contemptible: and any diſeſteem Marriage lies under, is not from the inconveniences are found in it, but only ariſeth from the incivility of thoſe times that forbear to reſpect it. If perſons would ſtudy to do it juſtice, we ſhould find it again with the ſame Votaries about it; and not like dethron'd Monarchs without its ſtate and unattended. Marriage laid the foundation and firſt principle of civil ſociety, it was a yoak for which the neck of Innocence was not too ſoft and delicate, and a condition governed by unerring virtue had yet need of theſe Allotments, as to the advantages and improvements of ſociety, and that which Marriage appropriated was the firſt proclaming of Mine and Thine The earth was common, and the enjoyments of it had an undiſtinguiſh'd right, whilſt the concernments of the bed were ſacred and ſeparate; in all things elſe, we can allow a ſharer but in the Intereſts of our Love. To oblige Mankind by an obligation ſacred and unaltered to the affairs and intereſts of one Love, was an act of that prudence and wiſdom againſt which none can diſpute. We can with no equity raiſe a title to more, ſince the Law of Nature proclames that loving of one ſhould be for enough, and that ſex muſt have been left in a condition wholly baſe and mercenary, to have took the pay of every Amour. There would have been ſet up a Tyranny in Love, which muſt have been the moſt cruel and inſupportable of others, becauſe exercis'd on the beſt intereſts of life. The force of conqueſt had been a ſufficient title to the objects we had coveted: But Marriage puts the world into Diſcipline and a happy Government, incloſing the common injoyment that none might lay claim to the portion of another. Had beauty and the poſſeſſion of that Sex been left a prey to the Conqueror, and ſubject to be born away by the moſt forcible Courtſhips: Mankind muſt have ever dwelt jealous of each other, proclaming an enmity againſt all the world, and have judged their power alone a ſufficient defence; But by the force of Matrimonial Laws and the Allotments made us from above, we live in quiet and ſecurity with each other, who muſt elſe have ſtood perpetually on our guard, and ſecured what we had loved from the wandring luſts of others. The world muſt have been perpetually involved in quarrels, ſince Love is more reſtleſs and more impatient than Ambition, and whilſt a charming object had many claimers, ſhe muſt at laſt have yielded to the conqueror, and not have gratified the Paſſion of the moſt deſerving, but the moſt happy, being without the exerciſe of that Empire which Halcyon laws had gave her, that muſt have been wholly loſt amidſt the animoſities of Rivals. But ſince Love is preſerved in theſe bounds, its excellencies and advantages remain to the world, its childiſh and troubleſom qualities are cut off by Laws, its made tame and gentle, which would elſe have devoured the faireſt concernments of the Univerſe, ſince the Love it cuts off and regulates, it could not have born, and the Love it manages it cannot ſpare.

But why this condition is deemed ſo contemptible, and dreaded by the Libertines of our times, is by reaſon of that ſevere cenſure they harbour of it, to be as full of Plagues as Pandora's Box, no ſooner ſhall we admit of it, but preſently find our ſelves to be fettered with cares and perplexities; and therefore celebrate a ſingle life for its freedom and repoſe. But let me ask them, who found in a mortal ſtate that tranquillity they have pretended to admire; what condition of Life is there that is always ſerene, quiet and undiſturb'd? and although cares may attend that eſtate more than other conditions; yet thoſe Advantages and Bleſſings, thoſe ſweet ſocieties which proceed from it, are able to ſweeten its croſſes, eaſe its burdens, and retrieve whatever is deemed tedious. And although they can ſhew us the life of ſome rude and melancholy Philoſopher, who in his retirements lockt up from the world, and Vatia-like lies buried in a dreaming Idleneſs, boaſteth of quiet and repoſe. We can ſhew them many examples of virtuous men, living not only contentedly, but admired in the eyes of Matrimony, ſpreading their uſeful qualities as well as iſſues, whilſt the Stoic has permitted his virtue to droop and wither in the ſhade of his own humor. An excellent perſon may do much for the world with his own ſufficiency, but he doubly obliges it, who in a Seminary of Hero's is continually propitious to it, and by the force of embraces cauſes lives to thoſe Generations which ſtand next the worlds laſt calenture and burning fit. Pompey did not only fight himſelf for the Liberty of Rome, till he was its greateſt and mightieſt ſacrifice, but left alſo thoſe gallant ſons who bravely endeavoured to revive it when faint and dying. We ſhine with a ſolitary virtue without the irradiations of an Off-ſpring, and beſide it loſeth its luſtre and ſtrength, when it is obliged to wander in various enterteinments. How had the world ſuffered, if a perſon who by many generous actions became the darling of Mankind, neglecting to tranſinit a copy from ſo beloved and glorious an Original, had ſet at once in his being and his race. In antient wars infants have been carried to encourage battels, thereby with their unactive bloud ſtrangely animating the veins of others, and it hath moreover been found to work much upon the diſpoſition of human nature, a kind of gallant affection for the memory of ſome glorious perſon left to the guidance of a tender hand. Such efforts ſerved the race of the African and the Gothic Hero, procuring to the world this belief and benefit together, that he which leaves his virtue an orphan, may have erected for it the Hoſpitals of ſtately tombs and the Panegyrics of hiſtory; but he that would have it laſting and uſeful, as well as admired, muſt leave it to his Iſſue, where in the active torrent of generous performances, it may accumulate the ſame glory and eſteem it found in the days of an anceſtor. To be only admired is a barren advantage; to be uſeful and to be beloved, is what the truly noble rather covet, which is found in the virtues and good offices of our race. Neither ſhall we find any men of a more noble gallantry as amongſt thoſe duo fulmina belli, I mean Pompey and Brutus, men not only religiouſly prizing the married ſtate, but ſuch as were bleſſed with the ſociety of thoſe women, that for the returns of love and kindneſs were famous in every generation. We chuſe friendſhip as a field for virtue to reap advantages in; and none but retired and treacherous natures will be without the bleſſings of that. But without all queſtion that friendſhip is the nobleſt bound in the ſureſt Ligaments that is commenced in Marriage, than any took up on other ſcores. No nation could have flouriſhed nor have been ſucceſsful in its affairs, if a wanton flame had conſum'd the manly temper and vigour of youth, or if their Paſſions had not tranſported them to ſuch violent actions, yet the gentleſt concernments of thoſe flames, incenſing the animoſities and jealouſies of rivalſhip, the prodigality of amorous addreſſes, had diſlodged all Braveries of mind, and baffled all thoſe advantages with which they ſhould have ſerved their Generations. And therefore all wiſe and prudent Governments knew they ſhould have but little order and leſs of induſtry, where the affairs of an idle paſſion poſſeſſed the hearts and heads of their Subjects. Marriage gives the thoughts a home, and hereby betimes the inconſtant and flitting fanſie is directed to an aim, and kept ſtedfaſt by a peculiar authority, that would elſe be captivated by the wandring luſts of ſtews and concubines: And who does not (that is bias'd by reaſon) take more pleaſure in managing the intereſts of a family, and a laſting name by an happy iſſue, than in cheriſhing a ſhort-liv'd inclination? The want of a juſt intereſt to manage has brought in thoſe Inconveniences that are found in the world; and that pleaſantneſs and gayneſs, which is childiſhly called, good humor, ſo much idolized in the ſingle life, what is it but a trifling and ſtrange impertinence, a thing without all conduct and prudence; and after the follies of youth are over, even inſupportable to thoſe who have the moſt admired it. What Judgment can we paſs on this, any otherwiſe than that they laviſhly ſpend the prudent ſtock of nature, which becoming bankrupt by exceſſive practices, they are after forced to yield to thoſe humors, which ſpeak the wants and poverties of nature, which deſigned no man to that vanity, as to be taken up with the contemplation of his own endowments, like the fantaſtic Youth, who made Love to, and died for it himſelf. He that gathers the ſtock of his own endowments, into his own breaſt and keeps them there like roſes that grow in deſerts, he dies uncommended and unenjoy'd. Virtue is diffuſive and loves occaſions to exerciſe its vivacy and vigor, what we carry about us ſufficiently declares, that we were not deſigned to be happy alone, whilſt both the ſolace of the mind, and an endeared life conſiſt in an union with ſomething different.