station. The irritations of envy, discontent, and self reproach, from a conviction of this degrading inferiority, become painful substitutes for those advantages, which might have remunerated laudable exertions.

Frugality.

To prudent industry is the virtue of Frugality nearly allied. The man who is industrious, upon rational principles, will not be disposed to squander, wantonly what he has been assiduous to collect; much less will he render it the occasion of evil, by an abusive extravagance. As he has been labouring for good, he will always employ the means in such a manner, as to accomplish the good. He has had a wise end in view, and he will be careful to apply the means his assiduity has obtained, to the fulfilment of his purpose. He will not refuse those present enjoyments which are moderate, lawful, exhilarating and encouraging. The man who never enjoys the present, draws a bill upon futurity that may not be honoured; and thus he may become as destitute, as if he had accumulated no resources. But a wise man, will certainly reserve a considerable portion for a futurity, that may arrive, without bringing with it

the means, or the capacities of obtaining further acquisitions. He remarks, that the prodigal is a wretched accomptant, who acts as if he could not be the poorer by spending all that he possesses; and who does not appear to know, that the profusion which rapidly exhausts his stock, must speedily make him a bankrupt in enjoyment, and precipitate him into misery. On the other hand, true frugality will not be avaricious: for the miser, renders all his labours fruitless. Means never to be used, are means without an end or an object. Nothing remains in recompence for incessant toils, but the erroneous idea that he shall be above want.

The idea is erroneous, for he is in perpetual want; notwithstanding his stores, he is still craving for more; while he continues destitute of all those comforts and accommodations, which are in his power, but which he has not the spirit to procure, with ample means in his hands. What he deems inexhaustible reservoirs of good, thus degenerate into stagnant pools; formed by his selfishly impeding the currency of those means of enjoyment, which in their course would have refreshed numbers as well as himself.

Temperance.

The term Temperance is chiefly applied to moderation in eating and drinking. A virtuous temperance in these articles, does not permit either the appetite or the palate, to trespass upon the salutary boundaries of nature. It sets a watch over the luxuries of the table; and permits not its viands to load and depress the animal economy, which they were destined to refresh and invigorate. Temperance resists the seductions of the circulating glass, and watches over the exhilarations it has a tendency to produce, lest they should offend against reason and self-command. Temperance is careful to prevent the seeds of diseases from being transmitted into the system, through the medium of the enticing cup; and it disdains that ebriety which suspends and confounds the exalted faculties of the soul, and thus rejects the grand prerogative of man. Temperance is alarmed at the danger of exciting pernicious passions, or of adding a new stimulus to propensities, too apt of themselves to become unruly.

The evils which temperance escapes, fall to the lot of the Intemperate. For the gratifications of the moment, they barter away the permanent good of health, calm unruffled spirits, fortune,

conscious self-command, habitual preparation for the duties, employments, and contingencies of life. They become the slaves of incidental excitements to mischief; and too frequently, through the indiscretion of an unguarded hour, rendered unguarded by intoxication, make a sacrifice of all that is valuable in life, and plunge themselves into irremediable distress, for the remainder of their days.

Chastity.

Chastity implies such a command over the sexual propensities, that the passions implanted for the important purpose of supporting the existence of the species, by perpetual successions, may not be irregularly indulged, to the injury of the public or the individual. The gratifications of the chaste are sanctioned by reason; are consistent with the order of society, and the peace and happiness of families; yet they are placed, by the man of virtue, in the subordinate class of enjoyments; nor do they occupy the choicest of his thoughts, plans, and projects, as is often the case with a professed Libertine. The truly Chaste will check the rovings of an impure imagination, in their retired moments; nor will they defile the delicate and refined

enjoyments of social intercourse, by the wanton, ness of indelicate allusions; or by exciting a blush of embarrassment in the cheek of modesty. Chastity is a happy stranger to that debility of frame incidental to excess; and to diseases induced by promiscuous intercourse with the vilest and most degraded of human beings. It is secure from the shame of detection in illicit amours, and it abhors the idea of plunging the partner of criminal pleasures, into the gulph of infamy and wretchedness*.

Moderation.

The proper exercise of all these personal virtues is, in common language, frequently expressed by the term Moderation. This term is therefore of universal import. It respects every pursuit, every indulgence, and extends to every lawful propensity. It holds the reins over things perfectly innocent, or in themselves laudable. It cherishes contentment, without destroying activity. It marks the bounds between œconomy and avarice; liberality and profusion; caution and cowardice ; courage and rashness; repose and indolence. In every state, in every possession, in every pursuit, there is a medium where good takes its most dura

* See Vol. II. Abuse of Passions, p. 108.