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and in other provinces. The libraries were augmented by donations; reading became fashionable ; and our people, having no public amusements to divert their attention from study, became better acquainted with books; and in a few years were observed by strangers to be better instructed and more intelligent than people of the same rank generally are in other countries. When we were about to sign the above-mentioned articles, which were to be binding on us, our heirs, &c., for fifty years, Mr. Brockden, the scrivener, said to us, “You are young men, but it is scarcely probable that any of you will live to see the expiration of the term fixed in the instrument.” A number of us, however, are yet living, but the instrument was after a few years rendered null, by a charter that incorporated and gave perpetuity to the company.* The objections and reluctances I met with, in soliciting the subscriptions, made me soon feel the impropriety of presenting one's self as the proposer of any useful project, that might be supposed to raise one's reputation in the smallest degree above that of one's neighbors, when one has need of their assistance to accomplish that project. I therefore put myself as much as I could out of sight, and stated it as a scheme of a number of friends, who had requested me to go about and propose it to such as they thought lovers of reading. In this way my affair went on more smoothly, and I ever after practised it on such occasions; and, from my frequent successes, can heartily recommend it. The present little sacrifice of your vanity will afterwards be amply repaid. If it remains a while uncertain to whom the merit belongs, some one more vain than yourself may be encouraged to claim it, and then even envy will be disposed to do you justice, by plucking those assumed feathers, and restoring them to their right owner. This library afforded me the means of improvement by constant study, for which I set apart an hour or two each day; and thus repaired in some degree the loss of the learned education my father once intended for me. Reading was the only amusement I allowed myself. I spent no time in taverns, games, or frolics of any kind; and my industry in my business continued as indefatigable as it was necessary. I was indebted for my printing-house; I had a young family coming on to be educated, and I had two competitors to contend with for business, who were established in the place before me.

* This library, founded in 1731, was incorporated in 1742. It now numbers upwards of sixty thousand volumes. A marble statue of Franklin, occupying a niche in front of the present building, was presented to the company by Mr. Wm. Bingham. It was executed in Italy at a cost of five hundred guineas.

My circumstances, however, grew daily easier. My original habits of frugality continuing, and my father having, among his instructions to me when a boy, frequently repeated a proverb of Solomon, “Seest thou a man diligent in his calling, he shall stand before kings, he shall not stand before mean men,” I thence considered industry as a means of obtaining wealth and distinction, which encouraged me; though I did not think that I should ever literally stand before kings, – which, however, has since happened; for I have stood before five, and even had the honor of sitting down with one, the King of Denmark, to dinner.”

We have an English proverb that says, “He that would thrive must ask his wife.” It was lucky for me that I had one as much disposed to industry and frugality as myself. She assisted me cheerfully in my business, folding and stitching pamphlets, tending shop, purchasing old linen rags for the papermakers, &c. We kept no idle servants, our table was plain and simple, our furniture of the cheapest. For instance, my breakfast was for a long time bread and milk (no tea), and I ate it out of a twopenny earthen porringer, with a pewter spoon. But mark how luxury will enter families, and make a progress, in spite of principle; being called one morning to breakfast, I found it in a china bowl, with a spoon of silver ! They had been bought for me without my knowledge by my wife, and had cost her the enormous sum of three and twenty shillings; for which she had no other excuse or apology to make, but that she thought her husband deserved a silver spoon and china bowl as well as any of his neighbors. This was the first appearance of plate and china in our house; which afterwards, in a course of years, as our wealth increased, augmented gradually to several hundred pounds in value.

I had been religiously educated as a Presbyterian ; but, though some of the dogmas of that persuasion, such as the eternal decrees of God, election, reprobation, &c., appeared to me unintelligible, others doubtful, and I early absented myself from the public assemblies of the sect, Sunday being my studying day, I never was without some religious principles. I never doubted, for instance, the existence of a Deity; that he made the world and governed it by his providence; that the most acceptable service of God was the doing good to man; that our souls are immortal; and that all crimes will be punished, and virtue rewarded, either here or hereafter. These I esteemed the essentials of every religion; and, being to be found in all the religions we had in our country, I respected them all, though with different degrees of respect, as I found them more or less mixed with other articles, which, without any tendency to inspire, promote, or confirm morality, served principally to divide us, and make us unfriendly to one another. This respect to all, with an opinion that the worst had some good effects, induced me to avoid all discourse that might tend to lessen the good opinion another might have of his own religion; and as our province increased in people, and new places of worship were continually wanted, and generally erected by voluntary contribution, my mite for such purpose, whatever might be the sect, was never refused. Though I seldom attended any public worship,” I had still an opinion of its propriety, and of its utility when rightly conducted, and I regularly paid my annual subscription for the support of the only Presbyterian minister or meeting we had in Philadelphia. He used to visit me sometimes as a friend, and admonish me to attend his administrations; and I was now and then prevailed on to do so, -once for five Sundays successively. Had he been in my opinion a good preacher, perhaps I might have continued, notwithstanding the occasion I had for the Sunday's leisure in my course of study; but his discourses were chiefly either polemic arguments, or explications of the peculiar doctrines of our sect, and were all to me very dry, uninteresting, and unedifying, since not a single moral principle was inculcated or enforced; their aim seeming to be rather to make us Presbyterians than good citizens. At length he took for his text that verse of the fourth chapter to the Philippians, “Finally, brethren, whatsoever things are true, honest, just, pure, lovely, or of good report, if there be any virtue, or any praise, think on these things.” And I imagined, in a sermon on such a text, we could not miss of having some morality. But he confined himself to five points only, as meant by the apostle: 1. Keeping holy the Sabbath day. 2. Being diligent in reading the holy Scriptures. 3. Attending duly the public worship. 4. Partaking of the Sacrament. 5. Paying a due respect to God's ministers. These might be all good things; but, as they were not the kind of good things that I expected from that text, I despaired of ever meeting with them from any other, was disgusted, and attended his preaching no more. I had some years before composed a little liturgy, or form of prayer,” for my own private use (in 1728), entitled Articles of Belief and Acts of Religion. I returned to the use of this, and went no more to the public assemblies. My conduct might be blamable, but I leave it without attempting further to excuse it; my present purpose being to relate facts, and not to make apologies for them. It was about this time I conceived the bold and arduous project of arriving at moral perfection. I wished to live without committing any fault at any time, and to conquer all that either natural inclination, custom or company, might lead me into. As I knew, or thought I knew, what was right and wrong, I did not see why I might not always do the one and avoid the other. But I soon found I had undertaken a task of more difficulty than I had imagined. While my attention was taken up and care employed in guarding against one fault, I was often surprised by another; habit took the advantage of inattention; inclination was sometimes too strong for reason. Iconcluded, at length, that the mere speculative conviction, that it was our interest to be completely virtuous, was not sufficient to prevent our slipping; and that the contrary habits must be broken, and good ones acquired and established, before we can have any dependence on a steady, uniform rectitude of conduct. For this purpose, I therefore tried the following method: In the various enumerations of the moral virtues I had met with in my reading, I found the catalogue more or less numerous, as different writers included more or fewer ideas under the same name. Temperance, for example, was by some confined to eating and drinking; while by others it was extended to mean the moderating every other pleasure, appetite, inclination or passion, bodily or mental, even to our avarice and ambition. I proposed to myself, for the sake of clearness, to use rather more names, with fewer ideas annexed to each, than a few names with more ideas; and I included, under thirteen names of virtues, all that at that time occurred to me as necessary or desirable; and annexed to each a short precept, which fully expressed the extent I gave to its meaning. These names of virtues, with their precepts, were: 1. TEMPERANCE. —Eat not to dulness; drink not to elevation. 2. SILENCE. — Speak not but what may benefit others or yourself; avoid trifling conversation. 3. ORDER.—Let all your things have their places; let each part of your business have its time. 4. REsolution.— Resolve to perform what you ought; perform without fail what you resolve. 5. FRUGALITY. — Make no expense but to do good to others or yourself; that is, waste nothing. 6. INDUSTRY. — Lose no time; be always employed in something useful; cut off all unnecessary actions. 7. SINCERITY. — Use no hurtful deceit ; think innocently and justly; and, if you speak, speak accordingly. 8. JUSTICE.-Wrong none by doing injuries, or omitting the benefits that are your duty. 9. MoDERATION.—Avoid extremes; forbear resenting injuries so much as you think they deserve. 10. CLEANLINESS.–Tolerate no uncleanliness in body, clothes, or habitation. 11. TRANQUILLITY. —Be not disturbed at trifles, or at accidents common or unavoidable. 12. CHASTITY. . . . . . . 13. HUMILITY. —Imitate Jesus and Socrates. My intention being to acquire the habitude of all these virtues, I judged it would be well not to distract my attention by attempting the whole at once, but to fix it on one of them at a time; and, when I should be master of that, then to proceed to another; and so on, till I should have gone through the thirteen. And, as the previous acquisition of some might facilitate the acquisition of certain others, I arranged them with that view, as they stand above. Temperance first, as it tends to procure that coolness and clearness of head, which is so necessary where constant vigilance was to be kept up, and a guard maintained against the unremitting attraction of ancient habits, and the force of perpetual temptations. This being acquired and established, Silence would be more easy; and my desire being to gain knowledge at the same time that I improved in virtue, and considering that in conversation it was obtained rather by the use of the ear than of the tongue, and therefore wishing to break a habit 1 was getting into of prattling, punning and jesting, which only

* The king, being on a visit to London, made the acquaintance of Franklin, who dined with him, Oct. 1, 1768, in the company of foreign ambassadors and other persons of distinction.

* In a letter, Nov. 8, 1764, to his daughter, he says: “Go constantly to church, whoever preaches. The act of devotion in the Common Prayer Book is your principal business there, and, if properly attended to, will do more towards amending the heart than sermons generally can do. - Yet I do not mean you should despise sermons, even of the preachers you dislike; for the discourse is often much better than the man, as sweet and clear waters come through very dirty earth.”

* This paper is dated Nov. 20th, 1728; and bears the marks of juvenility in the style. In it Franklin avows his belief in “one supreme, most perfect Being,” and prays to “be preserved from atheism, impiety, and profaneness.” The following passage occurs under the head of “Thanks '':

“For peace and liberty, for food and raiment, for corn, and wine, and milk, and every kind of healthful nourishment, — Good God, I thank Thee!

“For the common benefits of air and light, for useful fire and delicious water, — Good God, I thank Thee .

“For knowledge, and literature, and every useful art; for my friends and #. prosperity, and for the fewness of my enemies, – Good God, I thank

ee :

“For all thy innumerable benefits; for life, and reason, and the use of speech; for health, and joy, and every pleasant hour, – My Good God, I thank Thee.”

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