I put it to my readers, whether such a view of human nature, and such a mode of treating it, be not in accordance with the noblest feelings of their hearts. I put it to them, whether they have not felt themselves encouraged, improved, strengthened in every virtuous resolution, when they were generously trusted; and whether they have not felt abased and degraded, when they were suspiciously watched, and spied after, and kept in ignorance. If they find such feelings in their own hearts, let them not self-righteously imagine, that they only can be won by generosity, or that the nature of their fellow-creatures is different from their own. There are other considerations connected with this subject, which farther attest the social advantages of the control I advocate. Human affections are mutable, and the sincerest of mortal resolutions may change.[23] Every day furnishes instances of alienations, and of separations; sometimes almost before the honey-moon is well expired. In such cases of unsuitability, it cannot be considered desirable that there should be offspring; and the power of refraining from becoming parents until intimacy had, in a measure, established the likelihood of permanent harmony of views and feelings, must be confessed to be advantageous. The limits which my numerous avocations prescribe to this little treatise, permit me not to meet every argument in detail, which ingenuity or prejudice might put forward. If the world were not actually afraid to think freely or to listen to the suggestions of common sense, three-fourths of what has already been said would be superfluous; for most of the arguments employed would occur spontaneously to any rational, reasoning being. But the mass of mankind have still, in a measure, every thing to learn on this subject. The world seems to me much to resemble a company of gourmands, who sit down to a plentiful repast, first very punctiliously saying grace over it; and then, under sanction of the priest’s blessing, think to gorge themselves with impunity; as conceiving, that gluttony after grace is no sin. So it is with popular customs and popular morality. Every thing is permitted, if external forms be but respected. Legal roguery is no crime, and ceremony-sanctioned excess no profligacy. The substance is sacrificed to the form, the virtue to the outward observance. The world troubles its head little about whether a man be honest or dishonest, so he knows how to avoid the penitentiary and escape the hangman. In like manner, the world seldom thinks it worth while to enquire whether a man be temperate or intemperate, prudent or thoughtless. It takes especial care to inform itself whether in all things he conforms to orthodox requirements; and, if he does, all is right. Thus men too often learn to consider an oath an absolution from all subsequent decencies and duties, and a full release from all after responsibilities. If a husband maltreat his wife,