The Self Made Man and His Self Help Advice: Benjamin Franklin’s Letter To His Son
Excerpts from ‘The Autobiography of Benjamin Franklin’ by Benjamin Franklin
On Writing and Discourse
A question was once, somehow or other, started between Collins and me, of the propriety of educating the female sex in learning, and their abilities for study. He was of opinion that it was improper, and that they were naturally unequal to it. I took the contrary side, perhaps a little for dispute’s sake. He was naturally more eloquent, had a ready plenty of words; and sometimes, as I thought, bore me down more by his fluency than by the strength of his reasons. As we parted without settling the point, and were not to see one another again for some time, I sat down to put my arguments in writing, which I copied fair and sent to him. He answered, and I replied. Three or four letters of a side had passed, when my father happened to find my papers and read them. Without entering into the discussion, he took occasion to talk to me about the manner of my writing; observed that, though I had the advantage of my antagonist in correct spelling and pointing (which I ow’d to the printing-house), I fell far short in elegance of expression, in method and in perspicuity, of which he convinced me by several instances. I saw the justice of his remark, and thence grew more attentive to the manner in writing, and determined to endeavor at improvement. About this time I met with an odd volume of the Spectator. It was the third. I had never before seen any of them. I bought it, read it over and over, and was much delighted with it. I thought the writing excellent, and wished, if possible, to imitate it. With this view I took some of the papers, and, making short hints of the sentiment in each sentence, laid them by a few days, and then, without looking at the book, try’d to compleat the papers again, by expressing each hinted sentiment at length, and as fully as it had been expressed before, in any suitable words that should come to hand. Then I compared my Spectator with the original, discovered some of my faults, and corrected them. But I found I wanted a stock of words, or a readiness in recollecting and using them, which I thought I should have acquired before that time if I had gone on making verses; since the continual occasion for words of the same import, but of different length, to suit the measure, or of different sound for the rhyme, would have laid me under a constant necessity of searching for variety, and also have tended to fix that variety in my mind, and make me master of it. Therefore I took some of the tales and turned them into verse; and, after a time, when I had pretty well forgotten the prose, turned them back again. I also sometimes jumbled my collections of hints into confusion, and after some weeks endeavored to reduce them into the best order, before I began to form the full sentences and compleat the paper. This was to teach me method in the arrangement of thoughts. By comparing my work afterwards with the original, I discovered many faults and amended them; but I sometimes had the pleasure of fancying that, in certain particulars of small import, I had been lucky enough to improve the method or the language, and this encouraged me to think I might possibly in time come to be a tolerable English writer, of which I was extremely ambitious. My time for these exercises and for reading was at night, after work or before it began in the morning, or on Sundays, when I contrived to be in the printing-house alone, evading as much as I could the common attendance on public worship which my father used to exact on me when I was under his care, and which indeed I still thought a duty, though I could not, as it seemed to me, afford time to practise it…
Keimer and I liv’d on a pretty good familiar footing, and agreed tolerably well, for he suspected nothing of my setting up. He retained a great deal of his old enthusiasms and lov’d argumentation. We therefore had many disputations. I used to work him so with my Socratic method, and had trepann’d him so often by questions apparently so distant from any point we had in hand, and yet by degrees led to the point, and brought him into difficulties and contradictions, that at last he grew ridiculously cautious, and would hardly answer me the most common question, without asking first, “What do you intend to infer from that?” However, it gave him so high an opinion of my abilities in the confuting way, that he seriously proposed my being his colleague in a project he had of setting up a new sect.
On Planning
Perhaps the most important part of [my] journal is the plan to be found in it, which I formed at sea, for regulating my future conduct in life. It is the more remarkable, as being formed when I was so young, and yet being pretty faithfully adhered to quite thro’ to old age.
Plan On Attaining Moral Perfection: It 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. 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.
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 Injury of your own or another’s Peace or Reputation.
13. Humility: Imitate Jesus and Socrates.
My intention being to acquire the habitude 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 Silence the second place. This and the next, Order, I expected would allow me more time for attending to my project and my studies. Resolution, once become habitual, would keep me firm in my endeavours to obtain all the subsequent virtues; Frugality 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 in his Golden Verses, daily examination would be necessary, I contrived the following method for conducting that examination.
I made a little book, in which I allotted a page for each of the virtues. 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.
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 Temperance, 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.
This my little book had for its motto these lines from Addison’s Cato:
“Here will I hold. If there’s a power above us
(And that there is, all nature cries aloud
Thro’ all her works), He must delight in virtue;
And that which he delights in must be happy.”Another from Cicero,
“O vitæ Philosophia dux! O virtutum indagatrix expultrixque vitiorum! Unus dies, bene et ex præceptis tuis actus, peccanti immortalitati est anteponendus.” (“”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.””)
Another from the Proverbs of Solomon, speaking of wisdom or virtue:
“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.
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.
“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 used also sometimes a little prayer which I took from Thomson’s Poems, viz.:
“Father of light and life, thou Good Supreme!
O teach me what is good; teach me Thyself!
Save me from folly, vanity, and vice,
From every low pursuit; and fill my soul
With knowledge, conscious peace, and virtue pure;
Sacred, substantial, never-fading bliss!”The precept of Order requiring that every part of my business should have its allotted time, one page in my little book contain’d the following scheme of employment for the twenty-four hours of a natural day.
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.
My scheme of Order gave me the most trouble; 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. Order, 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, “but I think I like a speckled ax best.” 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 “a speckled ax was best”; 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.
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.
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On Virtue
And observing that [my Almanack] was generally read, scarce any neighborhood in the province being without it, I consider’d it as a proper vehicle for conveying instruction among the common people, who bought scarcely any other books; I therefore filled all the little spaces that occurr’d between the remarkable days in the calendar with proverbial sentences, chiefly such as inculcated industry and frugality, as the means of procuring wealth, and thereby securing virtue; it being more difficult for a man in want, to act always honestly, as, to use here one of those proverbs, it is hard for an empty sack to stand upright.
On God
Before I enter upon my public appearance in business, it may be well to let you know the then state of my mind with regard to my principles and morals, that you may see how far those influenc’d the future events of my life. My parents had early given me religious impressions, and brought me through my childhood piously in the Dissenting way. But I was scarce fifteen, when, after doubting by turns of several points, as I found them disputed in the different books I read, I began to doubt of Revelation itself. Some books against Deism fell into my hands; they were said to be the substance of sermons preached at Boyle’s Lectures. It happened that they wrought an effect on me quite contrary to what was intended by them; for the arguments of the Deists, which were quoted to be refuted, appeared to me much stronger than the refutations; in short, I soon became a thorough Deist. My arguments perverted some others, particularly Collins and Ralph; but, each of them having afterwards wrong’d me greatly without the least compunction, and recollecting Keith’s conduct towards me (who was another free-thinker), and my own towards Vernon and Miss Read, which at times gave me great trouble, I began to suspect that this doctrine, tho’ it might be true, was not very useful. My London pamphlet, which had for its motto these lines of Dryden:
“Whatever is, is right. Though purblind man
Sees but a part o’ the chain, the nearest link:
His eyes not carrying to the equal beam,
That poises all above;”and from the attributes of God, his infinite wisdom, goodness and power, concluded that nothing could possibly be wrong in the world, and that vice and virtue were empty distinctions, no such things existing, appear’d now not so clever a performance as I once thought it; and I doubted whether some error had not insinuated itself unperceiv’d into my argument, so as to infect all that follow’d, as is common in metaphysical reasonings.
I grew convinc’d that truth, sincerity and integrity in dealings between man and man were of the utmost importance to the felicity of life; and I form’d written resolutions, which still remain in my journal book, to practice them ever while I lived. Revelation had indeed no weight with me, as such; but I entertain’d an opinion that, though certain actions might not be bad because they were forbidden by it, or good because it commanded them, yet probably these actions might be forbidden because they were bad for us, or commanded because they were beneficial to us, in their own natures, all the circumstances of things considered. And this persuasion, with the kind hand of Providence, or some guardian angel, or accidental favourable circumstances and situations, or all together, preserved me, thro’ this dangerous time of youth, and the hazardous situations I was sometimes in among strangers, remote from the eye and advice of my father, without any willful gross immorality or injustice, that might have been expected from my want of religion. I say willful, because the instances I have mentioned had something of necessity in them, from my youth, inexperience, and the knavery of others. I had therefore a tolerable character to begin the world with; I valued it properly, and determin’d to preserve it. 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 admonished 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.
I had been religiously educated as a Presbyterian; and though 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 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 contribution, my mite for such purpose, whatever might be the sect, was never refused.
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.:
“That there is one God, who made all things.
“That he governs the world by his providence.
“That he ought to be worshiped by adoration, prayer, and thanksgiving.
“But that the most acceptable service of God is doing good to man.
“That the soul is immortal.
“And that God will certainly reward virtue and punish vice, either here or hereafter.”
On Vanity
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 suppos’d to raise one’s reputation in the smallest degree above that of one’s neighbours, 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 practis’d 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, someone more vain than yourself will 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.
On Favour
I therefore did not like the opposition of this new member, who was a gentleman of fortune and education, with talents that were likely to give him, in time, great influence in the House, which, indeed, afterwards happened. I did not, however, aim at gaining his favour by paying any servile respect to him, but, after some time, took this other method. Having heard that he had in his library a certain very scarce and curious book, I wrote a note to him, expressing my desire of perusing that book, and requesting he would do me the favour of lending it to me for a few days. He sent it immediately, and I return’d it in about a week with another note, expressing strongly my sense of the favour. When we next met in the House, he spoke to me (which he had never done before), and with great civility; and he ever after manifested a readiness to serve me on all occasions, so that we became great friends, and our friendship continued to his death. This is another instance of the truth of an old maxim I had learned, which says, “He that has once done you a kindness will be more ready to do you another, than he whom you yourself have obliged.” And it shows how much more profitable it is prudently to remove, than to resent, return, and continue inimical proceedings.
On Generosity
In order of time, I should have mentioned before, that having, in 1742, invented an open stove for the better warming of rooms, and at the same time saving fuel, as the fresh air admitted was warmed in entering, I made a present of the model to Mr. Robert Grace, one of my early friends, who, having an iron-furnace, found the casting of the plates for these stoves a profitable thing, as they were growing in demand. To promote that demand, I wrote and published a pamphlet, entitled “An Account of the new-invented Pennsylvania Fireplaces; wherein their Construction and Manner of Operation is particularly explained; their Advantages above every other Method of warming Rooms demonstrated; and all Objections that have been raised against the Use of them answered and obviated,” etc. This pamphlet had a good effect. Gov’r. Thomas was so pleas’d with the construction of this stove, as described in it, that he offered to give me a patent for the sole vending of them for a term of years; but I declin’d it from a principle which has ever weighed with me on such occasions, viz., That, as we enjoy great advantages from the inventions of others, we should be glad of an opportunity to serve others by any invention of ours; and this we should do freely and generously.
On Sailing
The above fact I give for the sake of the following observation. It has been remark’d, as an imperfection in the art of ship-building, that it can never be known, till she is tried, whether a new ship will or will not be a good sailer; for that the model of a good-sailing ship has been exactly follow’d in a new one, which has prov’d, on the contrary, remarkably dull. I apprehend that this may partly be occasion’d by the different opinions of seamen respecting the modes of lading, rigging, and sailing of a ship; each has his system; and the same vessel, laden by the judgment and orders of one captain, shall sail better or worse than when by the orders of another. Besides, it scarce ever happens that a ship is form’d, fitted for the sea, and sail’d by the same person. One man builds the hull, another rigs her, a third lades and sails her. No one of these has the advantage of knowing all the ideas and experience of the others, and, therefore, cannot draw just conclusions from a combination of the whole.
Even in the simple operation of sailing when at sea, I have often observ’d different judgments in the officers who commanded the successive watches, the wind being the same. One would have the sails trimm’d sharper or flatter than another, so that they seem’d to have no certain rule to govern by. Yet I think a set of experiments might be instituted; first, to determine the most proper form of the hull for swift sailing; next, the best dimensions and properest place for the masts; then the form and quantity of sails, and their position, as the wind may be; and, lastly, the disposition of the lading. This is an age of experiments, and I think a set accurately made and combin’d would be of great use. I am persuaded, therefore, that ere long some ingenious philosopher will undertake it, to whom I wish success.
On Wealth
(From “Father Abraham’s Speech,” forming the preface to Poor Richard’s Almanac for 1758.)
It would be thought a hard Government that should tax its People one-tenth Part of their Time, to be employed in its Service. But Idleness taxes many of us much more, if we reckon all that is spent in absolute Sloth, or doing of nothing, with that which is spent in idle Employments or Amusements, that amount to nothing. Sloth, by bringing on Diseases, absolutely shortens Life. Sloth, like Rust, consumes faster than Labor wears; while the used key is always bright, as Poor Richard says. But dost thou love Life, then do not squander Time, for that’s the stuff Life is made of, as Poor Richard says. How much more than is necessary do we spend in sleep, forgetting that The sleeping Fox catches no Poultry, and that There will be sleeping enough in the Grave, as Poor Richard says.
If Time be of all Things the most precious, wasting Time must be, as Poor Richard says, the greatest Prodigality; since, as he elsewhere tells us, Lost Time is never found again; and what we call Time enough, always proves little enough: Let us then up and be doing, and doing to the Purpose; so by Diligence shall we do more with less Perplexity. Sloth makes all Things difficult, but Industry all easy, as Poor Richard says; and He that riseth late must trot all Day, and shall scarce overtake his Business at Night; while Laziness travels so slowly, that Poverty soon overtakes him, as we read in Poor Richard, who adds, Drive thy Business, let not that drive thee; and Early to Bed, and early to rise, makes a Man healthy, wealthy, and wise.
Industry need not wish, and he that lives upon Hope will die fasting.
There are no Gains without Pains.
He that hath a Trade hath an Estate; and he that hath a Calling, hath an Office of Profit and Honor; but then the Trade must be worked at, and the Calling well followed, or neither the Estate nor the Office will enable us to pay our Taxes.
What though you have found no Treasure, nor has any rich Relation left you a Legacy, Diligence is the Mother of Good-luck, as Poor Richard says, and God gives all Things to Industry.
One To-day is worth two To-morrows, and farther, Have you somewhat to do To-morrow, do it To-day.
If you were a Servant, would you not be ashamed that a good Master should catch you idle? Are you then your own Master, be ashamed to catch yourself idle.
Stick to it steadily; and you will see great Effects, for Constant Dropping wears away Stones, and by Diligence and Patience the Mouse ate in two the Cable; and Little Strokes fell great Oaks.
Methinks I hear some of you say, Must a Man afford himself no Leisure? I will tell thee, my friend, what Poor Richard says, Employ thy Time well, if thou meanest to gain Leisure; and, since thou art not sure of a Minute, throw not away an Hour. Leisure, is Time for doing something useful; this Leisure the diligent Man will obtain, but the lazy Man never; so that, as Poor Richard says, A Life of Leisure and a Life of Laziness are two things.
Keep thy Shop, and thy Shop will keep thee; and again, If you would have your business done, go; if not, send.
If you would have a faithful Servant, and one that you like, serve yourself.
A little Neglect may breed great Mischief: adding, for want of a Nail the Shoe was lost; for want of a Shoe the Horse was lost; and for want of a Horse the Rider was lost, being overtaken and slain by the Enemy; all for the want of Care about a Horse-shoe Nail.
So much for Industry, my Friends, and Attention to one’s own Business; but to these we must add Frugality.
What maintains one Vice, would bring up two Children. You may think perhaps, that a little Tea, or a little Punch now and then, Diet a little more costly, Clothes a little finer, and a little Entertainment now and then, can be no great Matter; but remember what Poor Richard says, Many a Little makes a Mickle.
Beware of little expenses; A small Leak will sink a great Ship; and again, Who Dainties love, shall Beggars prove; and moreover, Fools make Feasts, and wise Men eat them.
Buy what thou hast no Need of, and ere long thou shalt sell thy Necessaries.
If you would know the Value of Money, go and try to borrow some; for, he that goes a borrowing goes a sorrowing.
The second Vice is Lying, the first is running in Debt.
Lying rides upon Debt’s Back.
Poverty often deprives a Man of all Spirit and Virtue: ’Tis hard for an empty Bag to stand upright.
And now to conclude, Experience keeps a dear School, but Fools will learn in no other, and scarce in that; for it is true, we may give Advice, but we cannot give Conduct, as Poor Richard says: However, remember this, They that won’t be counseled, can’t be helped, as Poor Richard says: and farther, That if you will not hear Reason, she’ll surely rap your Knuckles.
