It is a question of passing importance, “How may it best be regulated?” Not by a Shaker vow of monkish chastity. Assuredly not by the world’s favourite regulator, ignorance. No. Do we wish to bring this instinct under easy government, and to assign it only its due rank among human sentiments? Then let us cultivate the intellect, let us exercise the body, let us usefully occupy the time, of every human being. What is it gives to passion its sway, and to desires their empire, now? It is vacancy of mind; it is listlessness of body; it is idleness. A cultivated race are never sensual; a hardy race are seldom love-sick; an industrious race have no time to be sentimental. Develop the moral sentiments, and they will govern the physical instincts. Occupy the mind and body usefully, intellectually; and the propensities will obtain that care and time only which they merit. Upon any other principle we may doctor poor human nature for ever, and shall only prove ourselves empirics in the end. Mortifications, vestal vows, mysteries, bolts and bars, prudish prejudices—these are all quack-medicines; and are only calculated to prostrate the strength and spirits, or to heighten the fever, of the patient. If we will dislodge error and passion from the mind, we must replace them by something better. They say that a vacuum cannot exist in nature. Least of all can it exist in the human mind. Empty it of one folly, cure it of one vice, and another flows in to fill the vacancy, unless it find it already occupied by intellectual exercise and common sense. Husbands and fathers! study Franklin’s definition of chastity. Your fears, your jealousies, have hitherto been on the stretch to watch and guard: reflect whether it be not pleasanter and better, to enlighten and trust. Honest ascetics! you have striven to mortify the flesh; ask yourselves whether it be not wiser to control it. You have sought to crucify the body; consider whether it be not more effectual to cultivate the mind. Have you succeeded in spiritualizing your secret thoughts? If not, enquire whether all human propensities, duly governed, be not a benefit and a blessing to the nature in which they are inherent. Human beings, of whatever sex or class! examine dispassionately and narrowly the influence which the control here recommended will produce throughout society. Reflect whether it will not lighten the burdens of one sex, while it affords scope for the exercise of the best feelings of the other. Consider whether its tendency be not benignant and elevating; conducive to the exercise of practical virtue, and to the permanent welfare of the human race. The following remarks are addressed to the reasonable and considerate among mechanics, the most numerous and most useful class of society.