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 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 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. 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 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 mentally, 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. The names of virtues, with their precepts, were: 1. TEMPERANCE. tion. 2. SILENCE. Eat not to dullness; drink not to eleva 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. Be not disturbed at trifles or at acci 11. TRANQUILLITY. dents 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 the 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 I was getting into of prattling, punning, and jesting, 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 endeavors to obtain all the subsequent virtues; frugality and industry relieving 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 ruled 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 crossed 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 G |