not say that you were free, have a right to dress as you please, and that such an edict would be a breach of your privileges, and such a government tyrannical? And yet you are about to put yourself under such tyranny, when you run in debt for such dress! Your creditor has authority, at his pleasure, to deprive you of your liberty, by confining you in jail till you shall be able to pay him. When you have got your bargain, you may, perhaps, think little of payment; but, as Poor Richard says, Creditors have better memories than debtors; creditors are a superstitious sect, great observers of set days and times. The day comes round before you are aware, and the demand is made before you are prepared to satisfy it; or, if you bear your debt in mind, the term, which at first seemed so long, will, as it lessens, appear extremely short. Time will seem to have added wings to his heels as well as his shoulders. Those have a short Lent who owe money to be paid at Easter. At present, perhaps, you may think yourselves in thriving circumstances, and that you can bear a little extravagance without injury; but For age and want save while you may; Gain may be temporary and uncertain, but ever, while you live, expense is constant and certain; and It is easier to build two chimneys than to keep one in fuel, as Poor Richard says; so, Rather go to bed supperless than rise in debt. IV. This doctrine, my friends, is reason and wisdom; but, after all, do not depend too much upon your own industry, and frugality, and prudence, though excellent things; for they may all be blasted, without the blessing of Heaven; and, therefore, ask that blessing humbly, and be not uncharitable to those that at present seem to want it, but comfort and help them. Remember, Job suffered, and was afterward prosperous. "And now, to conclude, Experience keeps a dear school, but fools will learn in no other, as Poor Richard says, and scarce in that; for it is true, We may give advice, but we cannot give conduct. However, remember this, They that will not be counselled cannot be helped; and farther, that, If you will not hear Reason, she will surely rap your knuckles, as Poor Richard says." Thus the old gentleman ended his harangue. The people heard it, and approved the doctrine; and immediately practised the contrary, just as if it had been a common sermon; for the auction opened, and they began to buy extravagantly. I found the good man had thoroughly studied my Almanacs, and digested all I had dropped on these topics during the course of twenty-five years. The frequent mention he made of me must have tired any one else; but my vanity was wonderfully delighted with it, though I was conscious that not a tenth part of the wisdom was my own which he ascribed to me, but rather the gleanings that I had made of the sense of all ages and nations. However, I resolved to be the better for the echo of it; and, though I had at first determined to buy stuff for a new coat, I went away resolved to wear my old one a little longer. Reader, if thou wilt do the same, thy profit will be as great as mine. I am, as ever, thine to serve thee, RICHARD SAunders. VOL. II.-2 ON TRUE HAPPINESS. THE desire of happiness in general is so natural to us, that all the world are in pursuit of it; all have this one end in view, though they take such different methods to attain it, and are so much divided in their notions of it. Evil, as evil, can never be chosen; and, though evil is often the effect of our own choice, yet we never desire it, but under the appearance of an imaginary good. Many things we indulge ourselves in may be considered by us as evils, and yet be desirable; but then they are only considered as evils in their effects and consequences, not as evils at present, and attended with immediate misery. Reason represents things to us not only as they are at present, but as they are in their whole nature and tendency; passion only regards them in the former light. When this governs us, we are regardless of the future, and are only affected with the present. It is impossible ever to enjoy ourselves rightly, if our conduct be not such as to preserve the harmony and order of our faculties, and the original frame and constitution of our minds; all true happiness, as all that is truly beautiful, can only result from order. While there is a conflict between the two principles of passion and reason, we must be miserable in proportion to the struggle; and when the victory is gained, and reason so far subdued as seldom to trouble us with its remonstrances, the happiness we have then is not the happiness of our rational nature, but the happiness only of the inferior and sensual part of us, and, consequently, a very low and imperfect happiness to what the other would have afforded us. If we reflect upon any one passion and disposition of mind, abstract from virtue, we shall soon see the disconnexion between that and true, solid happiness. It is of the very essence, for instance, of envy to be uneasy and disquieted. Pride meets with provocations and disturbances upon almost every occasion. Covetousness is ever attended with solicitude and anxiety. Ambition has its disappointments to sour us, but never the good fortune to satisfy us; its appetite grows the keener by indulgence, and all we can gratify it with at present serves but the more to inflame its insatiable desires. The passions, by being too much conversant with earthly objects, can never fix in us a proper composure and acquiescence of mind. Nothing but an indifference to the things of this world, an entire submission to the will of Providence here, and a well-grounded expectation of happiness hereafter, can give us a true, satisfactory enjoyment of ourselves. Virtue is the best guard against the many unavoidable evils incident to us; nothing better alleviates the weight of the afflictions, or gives a truer relish of the blessings, of human life. What is without us has not the least connexion with happiness, only so far as the preservation of our lives and health depends upon it. Health of body, though so far necessary that we cannot be perfectly happy without it, is not sufficient to make us happy of itself. Happiness springs immediately from the mind; health is but to be considered as a condition or circumstance, without which this happiness cannot be tasted pure and unabated. Virtue is the best preservation of health, as it prescribes temperance, and such a regulation of our passions as is most conducive to the well-being of the animal economy; so that it is, at the same time, the only true happiness of the mind, and the best means of preserving the health of the body. If our desires are to the things of this world, they are never to be satisfied. If our great view is upon those of the next, the expectation of them is an infinitely higher satisfaction than the enjoyment of those of the present. There is no happiness, then, but in a virtuous and self-approving conduct. Unless our actions will bear the test of our sober judgments and reflections upon them, they are not the actions, and, consequently, not the happiness, of a rational being. PUBLIC MEN. THE following is a dialogue between Socrates, the great Athenian philosopher, and one Glaucon, a private man, of mean abilitfes, but ambitious of being chosen a senator and of governing the republic; wherein Socrates in a pleasant manner convinces him of his incapacity for public affairs, by making him sensible of his ignorance of the interests of his country in their several branches, and entirely dissuades him from any attempt of that nature. There is also added, at the end, part of another dialogue the same Socrates had with one Charmidas, a worthy man, but too modest, wherein he endeavours to persuade him to put himself forward and undertake public business, as being very capable of it. The whole is taken from Xenophon's Memorable Things of Socrates, Book Third. "A certain man, whose name was Glaucon, the son of Ariston, had so fixed it in his mind to govern the republic, that he frequently presented himself before the people to discourse of affairs of state, |