Thus ſpeaks the philoſopher. 'Senſual pleaſures are tranſient. The habitual ſtate of the affections always loſe by their gratification. The imagination, which decks the object of our deſires, is loſt in fruition. Excepting the Supreme Being, who is ſelf-exiſtent, there is nothing beautiful but what is ideal.'
But he returns to his unintelligible paradoxes again, when he thus addreſſes Sophia. 'Emilius, in becoming your huſband, is become your maſter; and claims your obedience. Such is the order of nature. When a man is married, however, to ſuch a wife as Sophia, it is proper he ſhould be directed by her; this is alſo agreeable to the order of nature: it is, therefore, to give you as much authority over his heart as his ſex gives him over your perſon, that I have made you the arbiter of his pleaſures. It may coſt you, perhaps, ſome diſagreeable ſelf-denial; but you will be certain of maintaining your empire over him, if you can preſerve it over yourſelf—what I have already obſerved, alſo, ſhows me, that this difficult attempt does not ſurpaſs your courage.
Would you have your huſband conſtantly at your feet? keep him at ſome diſtance from your perſon. You will long maintain the authority in love, if you know but how to render your favours rare and valuable. It is thus you may employ even the arts of coquetry in the ſervice of virtue, and thoſe of love in that of reaſon.'
I ſhall cloſe my extracts with a juſt deſcription of a comfortable couple. 'And yet you muſt
