<h4><SPAN name="IX" id="IX" />IX</h4>
<h4>PLAN FOR ATTAINING MORAL PERFECTION</h4>
<p><ANTIMG src="images/block-i.jpg" class="floatLeft" alt=
"block-I" />T was about this time I conceived the bold and arduous
project of arriving at moral perfection. I wish'd to live without
committing any fault at any time; I would 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.<SPAN name="FNanchor_66" id="FNanchor_66" /><SPAN href=
"#Footnote_66" class="fnanchor">[66]</SPAN> While my care was employ'd
in guarding against one fault, I was often surprised by another;
habit took the advantage of inattention; inclination was sometimes
too strong for reason. I concluded, 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 contrived the
following method.</p>
<p>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 propos'd to myself, for
the sake of clearness, to use rather more names, with fewer ideas
annex'd to each, than a few names with more ideas; and I included
under thirteen names of virtues all that at that time occurr'd to
me as necessary or desirable, and annexed to each a short precept,
which fully express'd the extent I gave to its meaning.</p>
<p>These names of virtues, with their precepts, were:</p>
<p class="three"><span class="smcap">1. Temperance</span></p>
<p>Eat not to dullness; drink not to elevation.</p>
<p class="three"><span class="smcap">2. Silence.</span></p>
<p>Speak not but what may benefit others or yourself; avoid
trifling conversation.</p>
<p class="three"><span class="smcap">3. Order.</span></p>
<p>Let all your things have their places; let each part of your
business have its time.</p>
<p class="three"><span class="smcap">4. Resolution.</span></p>
<p>Resolve to perform what you ought; perform without fail what you
resolve.</p>
<p class="three"><span class="smcap">5. Frugality.</span></p>
<p>Make no expense but to do good to others or yourself; <i>i.
e.</i>, waste nothing.</p>
<p class="three"><span class="smcap">6. Industry.</span></p>
<p>Lose no time; be always employ'd in something useful; cut off
all unnecessary actions.</p>
<p class="three"><span class="smcap">7. Sincerity.</span></p>
<p>Use no hurtful deceit; think innocently and justly; and, if you
speak, speak accordingly.</p>
<p class="three"><span class="smcap">8. Justice.</span></p>
<p>Wrong none by doing injuries, or omitting the benefits that are
your duty.</p>
<p class="three"><span class="smcap">9. Moderation.</span></p>
<p>Avoid extreams; forbear resenting injuries so much as you think
they deserve.</p>
<p class="three"><span class="smcap">10. Cleanliness.</span></p>
<p>Tolerate no uncleanliness in body, cloaths, or habitation.</p>
<p class="three"><span class="smcap">11. Tranquillity.</span></p>
<p>Be not disturbed at trifles, or at accidents common or
unavoidable.</p>
<p class="three"><span class="smcap">12. Chastity.</span><br/></p>
<p class="three"><span class="smcap">13. Humility.</span></p>
<p>Imitate Jesus and Socrates.</p>
<p>My intention being to acquire the <i>habitude</i> of all these
virtues, I judg'd 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 thro' the thirteen;
and, as the previous acquisition of some might facilitate the
acquisition of certain others, I arrang'd 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 guard maintained against
the unremitting attraction of ancient habits, and the force of
perpetual temptations. This being acquir'd and establish'd, Silence
would be more easy; and my desire being to gain knowledge at the
same time that I improv'd in virtue, and considering that in
conversation it was obtain'd rather by the use of the ears than of
the tongue, and therefore wishing to break a habit I was getting
into of prattling, punning, and joking, which only made me
acceptable to trifling company, I gave <i>Silence</i> the second
place. This and the next, <i>Order</i>, I expected would allow me
more time for attending to my project and my studies.
<i>Resolution</i>, once become habitual, would keep me firm in my
endeavours to obtain all the subsequent virtues; <i>Frugality</i>
and Industry freeing me from my remaining debt, and producing
affluence and independence, would make more easy the practice of
Sincerity and Justice, etc., etc. Conceiving then, that, agreeably
to the advice of Pythagoras<SPAN name="FNanchor_67" id=
"FNanchor_67" /><SPAN href="#Footnote_67" class="fnanchor">[67]</SPAN> in
his Golden Verses, daily examination would be necessary, I
contrived the following method for conducting that examination.</p>
<p>I made a little book, in which I allotted a page for each of the
virtues.<SPAN name="FNanchor_68" id="FNanchor_68" /><SPAN href=
"#Footnote_68" class="fnanchor">[68]</SPAN> I rul'd each page with red
ink, so as to have seven columns, one for each day of the week,
marking each column with a letter for the day. I cross'd these
columns with thirteen red lines, marking the beginning of each line
with the first letter of one of the virtues, on which line, and in
its proper column, I might mark, by a little black spot, every
fault I found upon examination to have been committed respecting
that virtue upon that day.</p>
<div class="center"><i>Form of the pages.</i></div>
<table summary="Morality" border="2" cellpadding="2"
cellspacing="2">
<tbody>
<tr>
<td colspan="8" align="center">TEMPERANCE.</td>
</tr>
<tr>
<td colspan="8" align="center"><small>EAT NOT TO DULLNESS<br/>
DRINK NOT TO ELEVATION</small>.</td>
</tr>
<tr>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">S.</td>
<td class="cell_ltc8">M.</td>
<td class="cell_ltc8">T.</td>
<td class="cell_ltc8">W.</td>
<td class="cell_ltc8">T.</td>
<td class="cell_ltc8">F.</td>
<td class="cell_ltc8">S.</td>
</tr>
<tr>
<td class="cell_ltc8">T.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">S.</td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">O.</td>
<td class="cell_ltc8">* *</td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8">*</td>
</tr>
<tr>
<td class="cell_ltc8">R.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">F.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">I.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8">*</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">S.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">J.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">M.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"></td>
</tr>
<tr>
<td class="cell_ltc8">C.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">T.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">C.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">H.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
<tr>
<td class="cell_ltc8">J.</td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
<td class="cell_ltc8"> </td>
</tr>
</tbody>
</table>
<p>I determined to give a week's strict attention to each of the
virtues successively. Thus, in the first week, my great guard was
to avoid every the least offense against <i>Temperance</i>, leaving
the other virtues to their ordinary chance, only marking every
evening the faults of the day. Thus, if in the first week I could
keep my first line, marked T, clear of spots, I suppos'd the habit
of that virtue so much strengthen'd, and its opposite weaken'd,
that I might venture extending my attention to include the next,
and for the following week keep both lines clear of spots.
Proceeding thus to the last, I could go thro' a course compleat in
thirteen weeks, and four courses in a year. And like him who,
having a garden to weed, does not attempt to eradicate all the bad
herbs at once, which would exceed his reach and his strength, but
works on one of the beds at a time, and, having accomplish'd the
first, proceeds to a second, so I should have, I hoped, the
encouraging pleasure of seeing on my pages the progress I made in
virtue, by clearing successively my lines of their spots, till in
the end, by a number of courses, I should be happy in viewing a
clean book, after a thirteen weeks' daily examination.</p>
<p>This my little book had for its motto these lines from Addison's
<i>Cato</i>:</p>
<div class="poem">
<div class="stanza">
<div class="i2">"Here will I hold. If there's a power above
us</div>
<div class="i2a">(And that there is, all nature cries aloud</div>
<div class="i2a">Thro' all her works), He must delight in
virtue;</div>
<div class="i2a">And that which he delights in must be
happy."</div>
</div></div>
<p>Another from Cicero,</p>
<p class="one">"O vitæ Philosophia dux! O virtutum indagatrix
expultrixque vitiorum! Unus dies, bene et ex præceptis tuis
actus, peccanti immortalitati est anteponendus."<SPAN name=
"FNanchor_69" id="FNanchor_69" /><SPAN href="#Footnote_69" class=
"fnanchor">[69]</SPAN></p>
<p>Another from the Proverbs of Solomon, speaking of wisdom or
virtue:</p>
<p class="one">"Length of days is in her right hand, and in her
left hand riches and honour. Her ways are ways of pleasantness, and
all her paths are peace." iii. 16, 17.</p>
<p>And conceiving God to be the fountain of wisdom, I thought it
right and necessary to solicit his assistance for obtaining it; to
this end I formed the following little prayer, which was prefix'd
to my tables of examination, for daily use.</p>
<p class="one">"<i>O powerful Goodness! bountiful Father! merciful
Guide! Increase in me that wisdom which discovers my truest
interest. Strengthen my resolutions to perform what that wisdom
dictates. Accept my kind offices to thy other children as the only
return in my power for thy continual favours to me</i>."</p>
<p>I used also sometimes a little prayer which I took from
Thomson's Poems, viz.:</p>
<div class="poem">
<div class="stanza">
<div class="i0">"Father of light and life, thou Good Supreme!</div>
<div class="i0b">O teach me what is good; teach me Thyself!</div>
<div class="i0b">Save me from folly, vanity, and vice,</div>
<div class="i0b">From every low pursuit; and fill my soul</div>
<div class="i0b">With knowledge, conscious peace, and virtue
pure;</div>
<div class="i0b">Sacred, substantial, never-fading bliss!"</div>
</div></div>
<p>The precept of <i>Order</i> requiring that <i>every part of my
business should have its allotted time</i>, one page in my little
book contain'd the following scheme of employment for the
twenty-four hours of a natural day.</p>
<table class="inline" summary="schedule">
<tbody>
<tr>
<td class="cell_para1" rowspan="7">
<div class="smcapi">The Morning.</div>
<br/>
<i>Question</i> What good shall I do this day?</td>
<td class="cell_para2" rowspan="7"><ANTIMG src="images/para.jpg"
height="100%" alt="para" /></td>
<td class="cell_para3">5</td>
<td class="cell_para2" rowspan="7"><ANTIMG src="images/para2.jpg"
height="100%" alt="para" /></td>
<td class="cell_para4" rowspan="7"> Rise, wash, and
address <i>Powerfull Goodness!</i> Contrive day's business, and
take the resolution of the day: prosecute the present study, and
breakfast.</td>
</tr>
<tr>
<td class="cell_para3">6</td>
</tr>
<tr>
<td class="cell_para3"> </td>
</tr>
<tr>
<td class="cell_para3"> </td>
</tr>
<tr>
<td class="cell_para3"> </td>
</tr>
<tr>
<td class="cell_para3"> </td>
</tr>
<tr>
<td class="cell_para3">7</td>
</tr>
</tbody>
</table>
<table class="inline" summary="schedule">
<tbody>
<tr>
<td class="cell_para1" rowspan="4">
<div class="smcapi"> </div>
</td>
<td class="cell_para2" rowspan="4"> </td>
<td class="cell_para3">8</td>
<td class="cell_para2" rowspan="4"><ANTIMG src="images/para3.jpg"
height="100%" alt="para" /></td>
<td class="cell_para4" rowspan="4"> Work.</td>
</tr>
<tr>
<td class="cell_para3">9</td>
</tr>
<tr>
<td class="cell_para3">10</td>
</tr>
<tr>
<td class="cell_para3">11</td>
</tr>
</tbody>
</table>
<table class="inline" summary="schedule">
<tbody>
<tr>
<td class="cell_para1" rowspan="2">
<div class="smcapi">Noon.</div>
</td>
<td class="cell_para2" rowspan="2"><ANTIMG src="images/para4l.jpg"
height="100%" alt="para" /></td>
<td class="cell_para3">12</td>
<td class="cell_para2" rowspan="2"><ANTIMG src="images/para4.jpg"
height="100%" alt="para" /></td>
<td class="cell_para4" rowspan="2"> Read, or overlook my
accounts, and dine.</td>
</tr>
<tr>
<td class="cell_para3">1</td>
</tr>
</tbody>
</table>
<table class="inline" summary="schedule">
<tbody>
<tr>
<td class="cell_para1" rowspan="4">
<div class="smcapi"> </div>
</td>
<td class="cell_para2" rowspan="4"> </td>
<td class="cell_para3">2</td>
<td class="cell_para2" rowspan="4"><ANTIMG src="images/para3.jpg"
height="100%" alt="para" /></td>
<td class="cell_para4" rowspan="4"> Work.</td>
</tr>
<tr>
<td class="cell_para3">3</td>
</tr>
<tr>
<td class="cell_para3">4</td>
</tr>
<tr>
<td class="cell_para3">5</td>
</tr>
</tbody>
</table>
<table class="inline" summary="schedule">
<tbody>
<tr>
<td class="cell_para1" rowspan="4">
<div class="smcapi">Evening</div>
<br/>
<i>Question.</i> What good have I done to-day?</td>
<td class="cell_para2" rowspan="4"><ANTIMG src="images/para3l.jpg"
height="100%" alt="para" /></td>
<td class="cell_para3">6</td>
<td class="cell_para2" rowspan="4"><ANTIMG src="images/para3.jpg"
height="100%" alt="para" /></td>
<td class="cell_para4" rowspan="4"> Put things in their
places. Supper. Music or diversion, or conversation.Examination of
the day.</td>
</tr>
<tr>
<td class="cell_para3">7</td>
</tr>
<tr>
<td class="cell_para3">8</td>
</tr>
<tr>
<td class="cell_para3">9</td>
</tr>
</tbody>
</table>
<table class="inline" summary="schedule">
<tbody>
<tr>
<td class="cell_para1" rowspan="7">
<div class="smcapi">Night</div>
</td>
<td class="cell_para2" rowspan="7"><ANTIMG src="images/para.jpg"
height="100%" alt="para" /></td>
<td class="cell_para3">10</td>
<td class="cell_para2" rowspan="7"><ANTIMG src="images/para2.jpg"
height="100%" alt="para" /></td>
<td class="cell_para4" rowspan="7"> Sleep.</td>
</tr>
<tr>
<td class="cell_para3">11</td>
</tr>
<tr>
<td class="cell_para3">12</td>
</tr>
<tr>
<td class="cell_para3">1</td>
</tr>
<tr>
<td class="cell_para3">2</td>
</tr>
<tr>
<td class="cell_para3">3</td>
</tr>
<tr>
<td class="cell_para3">4</td>
</tr>
</tbody>
</table>
<p>I enter'd upon the execution of this plan for self-examination,
and continu'd it with occasional intermissions for some time. I was
surpris'd to find myself so much fuller of faults than I had
imagined; but I had the satisfaction of seeing them diminish. To
avoid the trouble of renewing now and then my little book, which,
by scraping out the marks on the paper of old faults to make room
for new ones in a new course, became full of holes, I transferr'd
my tables and precepts to the ivory leaves of a memorandum book, on
which the lines were drawn with red ink, that made a durable stain,
and on those lines I mark'd my faults with a black-lead pencil,
which marks I could easily wipe out with a wet sponge. After a
while I went thro' one course only in a year, and afterward only
one in several years, till at length I omitted them entirely, being
employ'd in voyages and business abroad, with a multiplicity of
affairs that interfered; but I always carried my little book with
me.</p>
<p>My scheme of <span class="smcap">Order</span> gave me the most
trouble;<SPAN name="FNanchor_70" id="FNanchor_70" /><SPAN href=
"#Footnote_70" class="fnanchor">[70]</SPAN> and I found that, tho' it
might be practicable where a man's business was such as to leave
him the disposition of his time, that of a journeyman printer, for
instance, it was not possible to be exactly observed by a master,
who must mix with the world, and often receive people of business
at their own hours. <i>Order</i>, too, with regard to places for
things, papers, etc., I found extreamly difficult to acquire. I had
not been early accustomed to it, and, having an exceeding good
memory, I was not so sensible of the inconvenience attending want
of method. This article, therefore, cost me so much painful
attention, and my faults in it vexed me so much, and I made so
little progress in amendment, and had such frequent relapses, that
I was almost ready to give up the attempt, and content myself with
a faulty character in that respect, like the man who, in buying an
ax of a smith, my neighbour, desired to have the whole of its
surface as bright as the edge. The smith consented to grind it
bright for him if he would turn the wheel; he turn'd, while the
smith press'd the broad face of the ax hard and heavily on the
stone, which made the turning of it very fatiguing. The man came
every now and then from the wheel to see how the work went on, and
at length would take his ax as it was, without farther grinding.
"No," said the smith, "turn on, turn on; we shall have it bright
by-and-by; as yet, it is only speckled." "Yes," says the man,
"<i>but I think I like a speckled ax best</i>." And I believe this
may have been the case with many, who, having, for want of some
such means as I employ'd, found the difficulty of obtaining good
and breaking bad habits in other points of vice and virtue, have
given up the struggle, and concluded that "<i>a speckled ax was
best</i>"; for something, that pretended to be reason, was every
now and then suggesting to me that such extream nicety as I exacted
of myself might be a kind of foppery in morals, which, if it were
known, would make me ridiculous; that a perfect character might be
attended with the inconvenience of being envied and hated; and that
a benevolent man should allow a few faults in himself, to keep his
friends in countenance.</p>
<div class="figcenter"><ANTIMG width-obs="50%" src= "images/illus-020-red.jpg" alt= "The smith consented to grind it bright for him if he would turn the wheel" title=
"The smith consented to grind it bright for him if he would turn the wheel" /></div>
<p>In truth, I found myself incorrigible with respect to Order; and
now I am grown old, and my memory bad, I feel very sensibly the
want of it. But, on the whole, tho' I never arrived at the
perfection I had been so ambitious of obtaining, but fell far short
of it, yet I was, by the endeavour, a better and a happier man than
I otherwise should have been if I had not attempted it; as those
who aim at perfect writing by imitating the engraved copies, tho'
they never reach the wish'd-for excellence of those copies, their
hand is mended by the endeavour, and is tolerable while it
continues fair and legible.</p>
<p>It may be well my posterity should be informed that to this
little artifice, with the blessing of God, their ancestor ow'd the
constant felicity of his life, down to his 79th year, in which this
is written. What reverses may attend the remainder is in the hand
of Providence; but, if they arrive, the reflection on past
happiness enjoy'd ought to help his bearing them with more
resignation. To Temperance he ascribes his long-continued health,
and what is still left to him of a good constitution; to Industry
and Frugality, the early easiness of his circumstances and
acquisition of his fortune, with all that knowledge that enabled
him to be a useful citizen, and obtained for him some degree of
reputation among the learned; to Sincerity and Justice, the
confidence of his country, and the honorable employs it conferred
upon him; and to the joint influence of the whole mass of the
virtues,<SPAN name="FNanchor_71" id="FNanchor_71" /><SPAN href=
"#Footnote_71" class="fnanchor">[71]</SPAN> even in the imperfect
state he was able to acquire them, all that evenness of temper, and
that cheerfulness in conversation, which makes his company still
sought for, and agreeable even to his younger acquaintance. I hope,
therefore, that some of my descendants may follow the example and
reap the benefit.</p>
<p>It will be remark'd that, tho' my scheme was not wholly without
religion, there was in it no mark of any of the distinguishing
tenets of any particular sect. I had purposely avoided them; for,
being fully persuaded of the utility and excellency of my method,
and that it might be serviceable to people in all religions, and
intending some time or other to publish it, I would not have
anything in it that should prejudice anyone, of any sect, against
it. I purposed writing a little comment on each virtue, in which I
would have shown the advantages of possessing it, and the mischiefs
attending its opposite vice; and I should have called my book <span class="smcap">The Art of Virtue</span>,<SPAN name="FNanchor_72" id=
"FNanchor_72" /><SPAN href="#Footnote_72" class="fnanchor">[72]</SPAN>
because it would have shown the means and manner of obtaining
virtue, which would have distinguished it from the mere exhortation
to be good, that does not instruct and indicate the means, but is
like the apostle's man of verbal charity, who only without showing
to the naked and hungry how or where they might get clothes or
victuals, exhorted them to be fed and clothed.—James ii. 15,
16.</p>
<p>But it so happened that my intention of writing and publishing
this comment was never fulfilled. I did, indeed, from time to time,
put down short hints of the sentiments, reasonings, etc., to be
made use of in it, some of which I have still by me; but the
necessary close attention to private business in the earlier part
of my life, and public business since, have occasioned my
postponing it; for, it being connected in my mind with <i>a great
and extensive project</i>, that required the whole man to execute,
and which an unforeseen succession of employs prevented my
attending to, it has hitherto remain'd unfinish'd.</p>
<p>In this piece it was my design to explain and enforce this
doctrine, that vicious actions are not hurtful because they are
forbidden, but forbidden because they are hurtful, the nature of
man alone considered; that it was, therefore, everyone's interest
to be virtuous who wish'd to be happy even in this world; and I
should, from this circumstance (there being always in the world a
number of rich merchants, nobility, states, and princes, who have
need of honest instruments for the management of their affairs, and
such being so rare), have endeavoured to convince young persons
that no qualities were so likely to make a poor man's fortune as
those of probity and integrity.</p>
<p>My list of virtues contain'd at first but twelve; but a Quaker
friend having kindly informed me that I was generally thought
proud; that my pride show'd itself frequently in conversation; that
I was not content with being in the right when discussing any
point, but was overbearing, and rather insolent, of which he
convinc'd me by mentioning several instances; I determined
endeavouring to cure myself, if I could, of this vice or folly
among the rest, and I added <i>Humility</i> to my list, giving an
extensive meaning to the word.</p>
<p>I cannot boast of much success in acquiring the <i>reality</i>
of this virtue, but I had a good deal with regard to the
<i>appearance</i> of it. I made it a rule to forbear all direct
contradiction to the sentiments of others, and all positive
assertion of my own. I even forbid myself, agreeably to the old
laws of our Junto, the use of every word or expression in the
language that imported a fix'd opinion, such as <i>certainly,
undoubtedly</i>, etc., and I adopted, instead of them, <i>I
conceive, I apprehend</i>, or <i>I imagine</i> a thing to be so or
so; or it <i>so appears to me at present</i>. When another asserted
something that I thought an error, I deny'd myself the pleasure of
contradicting him abruptly, and of showing immediately some
absurdity in his proposition; and in answering I began by observing
that in certain cases or circumstances his opinion would be right,
but in the present case there <i>appear'd</i> or <i>seem'd</i> to
me some difference, etc. I soon found the advantage of this change
in my manner; the conversations I engag'd in went on more
pleasantly. The modest way in which I propos'd my opinions procur'd
them a readier reception and less contradiction; I had less
mortification when I was found to be in the wrong, and I more
easily prevail'd with others to give up their mistakes and join
with me when I happened to be in the right.</p>
<p>And this mode, which I at first put on with some violence to
natural inclination, became at length so easy, and so habitual to
me, that perhaps for these fifty years past no one has ever heard a
dogmatical expression escape me. And to this habit (after my
character of integrity) I think it principally owing that I had
early so much weight with my fellow-citizens when I proposed new
institutions, or alterations in the old, and so much influence in
public councils when I became a member; for I was but a bad
speaker, never eloquent, subject to much hesitation in my choice of
words, hardly correct in language, and yet I generally carried my
points.</p>
<p>In reality, there is, perhaps, no one of our natural passions so
hard to subdue as <i>pride</i>. Disguise it, struggle with it, beat
it down, stifle it, mortify it as much as one pleases, it is still
alive, and will every now and then peep out and show itself; you
will see it, perhaps, often in this history; for, even if I could
conceive that I had compleatly overcome it, I should probably be
proud of my humility.</p>
<p>[Thus far written at Passy, 1784.]</p>
<p>[<i>"I am now about to write at home, August, 1788, but cannot
have the help expected from my papers, many of them being lost in
the war. I have, however, found the following."</i>]<SPAN name=
"FNanchor_73" id="FNanchor_73" /><SPAN href="#Footnote_73" class=
"fnanchor">[73]</SPAN></p>
<p><span class="smcap">Having</span> mentioned <i>a great and
extensive project</i> which I had conceiv'd, it seems proper that
some account should be here given of that project and its object.
Its first rise in my mind appears in the following little paper,
accidentally preserv'd, viz.:</p>
<p><i>Observations</i> on my reading history, in Library, May 19th,
1731.</p>
<p>"That the great affairs of the world, the wars, revolutions,
etc., are carried on and effected by parties.</p>
<p>"That the view of these parties is their present general
interest, or what they take to be such.</p>
<p>"That the different views of these different parties occasion
all confusion.</p>
<p>"That while a party is carrying on a general design, each man
has his particular private interest in view.</p>
<p>"That as soon as a party has gain'd its general point, each
member becomes intent upon his particular interest; which,
thwarting others, breaks that party into divisions, and occasions
more confusion.</p>
<p>"That few in public affairs act from a mere view of the good of
their country, whatever they may pretend; and, tho' their actings
bring real good to their country, yet men primarily considered that
their own and their country's interest was united, and did not act
from a principle of benevolence.</p>
<p>"That fewer still, in public affairs, act with a view to the
good of mankind.</p>
<p>"There seems to me at present to be great occasion for raising a
United Party for Virtue, by forming the virtuous and good men of
all nations into a regular body, to be govern'd by suitable good
and wise rules, which good and wise men may probably be more
unanimous in their obedience to, than common people are to common
laws.</p>
<p>"I at present think that whoever attempts this aright, and is
well qualified, cannot fail of pleasing God, and of meeting with
success.</p>
<p class="right">B. F."</p>
<p>Revolving this project in my mind, as to be undertaken
hereafter, when my circumstances should afford me the necessary
leisure, I put down from time to time, on pieces of paper, such
thoughts as occurr'd to me respecting it. Most of these are lost;
but I find one purporting to be the substance of an intended creed,
containing, as I thought, the essentials of every known religion,
and being free of everything that might shock the professors of any
religion. It is express'd in these words, viz.:</p>
<p>"That there is one God, who made all things.</p>
<p>"That he governs the world by his providence.</p>
<p>"That he ought to be worshiped by adoration, prayer, and
thanksgiving.</p>
<p>"But that the most acceptable service of God is doing good to
man.</p>
<p>"That the soul is immortal.</p>
<p>"And that God will certainly reward virtue and punish vice,
either here or hereafter."</p>
<p>My ideas at that time were, that the sect should be begun and
spread at first among young and single men only; that each person
to be initiated should not only declare his assent to such creed,
but should have exercised himself with the thirteen weeks'
examination and practice of the virtues, as in the beforemention'd
model; that the existence of such a society should be kept a
secret, till it was become considerable, to prevent solicitations
for the admission of improper persons, but that the members should
each of them search among his acquaintance for ingenuous,
well-disposed youths, to whom, with prudent caution, the scheme
should be gradually communicated; that the members should engage to
afford their advice, assistance, and support to each other in
promoting one another's interests, business, and advancement in
life; that, for distinction, we should be call'd <i>The Society of
the Free and Easy</i>: free, as being, by the general practice and
habit of the virtues, free from the dominion of vice; and
particularly by the practice of industry and frugality, free from
debt, which exposes a man to confinement, and a species of slavery
to his creditors.</p>
<p>This is as much as I can now recollect of the project, except
that I communicated it in part to two young men, who adopted it
with some enthusiasm; but my then narrow circumstances, and the
necessity I was under of sticking close to my business, occasioned
my postponing the further prosecution of it at that time; and my
multifarious occupations, public and private, induc'd me to
continue postponing, so that it has been omitted till I have no
longer strength or activity left sufficient for such an enterprise;
though I am still of opinion that it was a practicable scheme, and
might have been very useful, by forming a great number of good
citizens; and I was not discourag'd by the seeming magnitude of the
undertaking, as I have always thought that one man of tolerable
abilities may work great changes, and accomplish great affairs
among mankind, if he first forms a good plan, and, cutting off all
amusements or other employments that would divert his attention,
makes the execution of that same plan his sole study and
business.</p>
<div class="footnote">
<p><SPAN name="Footnote_66" id="Footnote_66" /><SPAN href=
"#FNanchor_66"><span class="label">[66]</span></SPAN> Compare
Philippians iv, 8.</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_67" id="Footnote_67" /><SPAN href=
"#FNanchor_67"><span class="label">[67]</span></SPAN> A famous Greek
philosopher, who lived about 582-500 <span class="smcap">B.
C.</span> The <i>Golden Verses</i> here ascribed to him are
probably of later origin. "The time which he recommends for this
work is about even or bed-time, that we may conclude the action of
the day with the judgment of conscience, making the examination of
our conversation an evening song to God."</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_68" id="Footnote_68" /><SPAN href=
"#FNanchor_68"><span class="label">[68]</span></SPAN> This "little
book" is dated July 1, 1733.—W. T. F.</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_69" id="Footnote_69" /><SPAN href=
"#FNanchor_69"><span class="label">[69]</span></SPAN> "O philosophy,
guide of life! O searcher out of virtue and exterminator of vice!
One day spent well and in accordance with thy precepts is worth an
immortality of sin."—<i>Tusculan Inquiries</i>, Book V.</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_70" id="Footnote_70" /><SPAN href=
"#FNanchor_70"><span class="label">[70]</span></SPAN> Professor
McMaster tells us that when Franklin was American Agent in France,
his lack of business order was a source of annoyance to his
colleagues and friends. "Strangers who came to see him were amazed
to behold papers of the greatest importance scattered in the most
careless way over the table and floor."</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_71" id="Footnote_71" /><SPAN href=
"#FNanchor_71"><span class="label">[71]</span></SPAN> While there can
be no question that Franklin's moral improvement and happiness were
due to the practice of these virtues, yet most people will agree
that we shall have to go back of his plan for the impelling motive
to a virtuous life. Franklin's own suggestion that the scheme
smacks of "foppery in morals" seems justified. Woodrow Wilson well
puts it: "Men do not take fire from such thoughts, unless something
deeper, which is missing here, shine through them. What may have
seemed to the eighteenth century a system of morals seems to us
nothing more vital than a collection of the precepts of good sense
and sound conduct. What redeems it from pettiness in this book is
the scope of power and of usefulness to be seen in Franklin
himself, who set these standards up in all seriousness and candor
for his own life." See <i>Galatians</i>, chapter V, for the
Christian plan of moral perfection.</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_72" id="Footnote_72" /><SPAN href=
"#FNanchor_72"><span class="label">[72]</span></SPAN> Nothing so
likely to make a man's fortune as virtue.—<i>Marg.
note</i>.</p>
</div>
<div class="footnote">
<p><SPAN name="Footnote_73" id="Footnote_73" /><SPAN href=
"#FNanchor_73"><span class="label">[73]</span></SPAN> This is a
marginal memorandum.—B.</p>
</div>
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