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. * * * * * 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.