the autobiography of ben franklin(本富兰克林自传)-第24节
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and stitching pamphlets； tending shop； purchasing old linen rags for the
papermakers； etc。； etc。 We kept no idle servants； our table was plain and
simple； our furniture of the cheapest。 For instance； my breakfast was 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 call'd 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
deserv'd 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
afterward； in a course of years； as our wealth increas'd； augmented
gradually to several hundred pounds in value。
I had been religiously educated as a Presbyterian； and tho' some of the
dogmas of that persuasion； such as the eternal decrees of God； election；
reprobation； etc。； 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 the Deity； that he made the
world； and govern'd 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 crime will be punished； and virtue rewarded； either here or hereafter。
These I esteem'd the essentials of every religion； and； being to be found in
all the religions we had in our country； I respected them all； tho' with
different degrees of respect； as I found them more or less mix'd with other
articles； which； without any tendency to inspire； promote； or confirm
morality； serv'd principally to divide us； and make us unfriendly to one
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another。 This respect to all； with an opinion that the worst had some good
effects； induc'd me to avoid all discourse that might tend to lessen the
good opinion another might have of his own religion； and as our province
increas'd in people； and new places of worship were continually wanted；
and generally erected by voluntary contributions； my mite for such
purpose； whatever might be the sect； was never refused。
Tho' 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 us'd to visit me sometimes as a friend；
and admonish me to attend his administrations； and I was now and then
prevail'd 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 enforc'd； 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 of
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 imagin'd； in a sermon on such a text； we could not
miss of having some morality。 But he confin'd himself to five points only；
as meant by the apostle； viz。： 1。 Keeping holy the Sabbath day。 2。 Being
diligent in reading the holy Scriptures。 3。 Attending duly the publick
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 compos'd a little Liturgy； or form of prayer； for my
own private use （viz。； in 1728）； entitled； Articles of Belief and Acts of
Religion。 I return'd to the use of this； and went no more to the public
assemblies。 My conduct might be blameable； but I leave it； without
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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 conceiv'd 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
bad imagined。 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。
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。
These names of virtues； with their precepts； were：
1。 TEMPERANCE。 Eat not to dullness； 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。
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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；
i。e。； waste nothing。
6。 INDUSTRY。 Lose no time； be always employ'd 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 extreams； forbear resenting injuries so
much as you think they deserve。
10。 CLEANLINESS。 Tolerate no uncleanliness in body； cloaths； or
habitation。
11。 TRANQUILLITY。 Be not disturbed at trifles； or at accidents
common or unavoidable。
12。 CHASTITY。 Rarely use venery but for health or offspring； never to
dulness； weakness； or the inj
