The Complete English Tradesman (1839 ed.). Defoe Daniel

beginning a dialogue with it; the result of which is, that the shop replies to the tradesman thus: 'Keep me, and I will keep thee.' It is the same with driving the trade; if the shopkeeper will not keep, that is, diligently attend to his shop, the shop will not keep, that is, maintain him: and in the other sense it is harsher to him, if he will not drive his trade, the trade will drive him; that is, drive him out of the shop, drive him away.

      All these old sayings have this monitory substance in them; namely, they all concur to fill a young tradesman with true notions of what he is going about; and that the undertaking of a trade is not a sport or game, in which he is to meet with diversions only, and entertainment, and not to be in the least troubled or disturbed: trade is a daily employment, and must be followed as such, with the full attention of the mind, and full attendance of the person; nothing but what are to be called the necessary duties of life are to intervene; and even these are to be limited so as not to be prejudicial to business.

      And now I am speaking of the necessary things which may intervene, and which may divide the time with our business or trade, I shall state the manner in a few words, that the tradesman may neither give too much, nor take away too much, to or from any respective part of what may be called his proper employment, but keep as due a balance of his time as he should of his books or cash.

      The life of man is, or should be, a measure of allotted time; as his time is measured out to him, so the measure is limited, must end, and the end of it is appointed.

      The purposes for which time is given, and life bestowed, are very momentous; no time is given uselessly, and for nothing; time is no more to be unemployed, than it is to be ill employed. Three things are chiefly before us in the appointment of our time: 1. Necessaries of nature. 2. Duties of religion, or things relating to a future life. 3. Duties of the present life, namely, business and calling.

      I. Necessities of nature, such as eating and drinking; rest, or sleep; and in case of disease, a recess from business; all which have two limitations on them, and no more; namely, that they be

      1. Referred to their proper seasons.

      2. Used with moderation.

      Both these might give me subject to write many letters upon; but I study brevity, and desire rather to hint than dwell upon things which are serious and grave, because I would not tire you.

      II. Duties of religion: these may be called necessities too in their kind, and that of the sublimest nature; and they ought not to be thrust at all out of their place, and yet they ought to be kept in their place too.

      III. Duties of life, that is to say, business, or employment, or calling, which are divided into three kinds:

      1. Labour, or servitude.

      2. Employment.

      3. Trade.

      By labour, I mean the poor manualist, whom we properly call the labouring man, who works for himself indeed in one respect, but sometimes serves and works for wages, as a servant, or workman.

      By employment, I mean men in business, which yet is not properly called trade, such as lawyers, physicians, surgeons, scriveners, clerks, secretaries, and such like: and

      By trade I mean merchants and inland-traders, such as are already described in the introduction to this work.

      To speak of time, it is divided among these; even in them all there is a just equality of circumstances to be preserved, and as diligence is required in one, and necessity to be obeyed in another, so duty is to be observed in the third; and yet all these with such a due regard to one another, as that one duty may not jostle out another; and every thing going on with an equality and just regard to the nature of the thing, the tradesman may go on with a glad heart and a quiet conscience.

      This article is very nice, as I intend to speak to it; and it is a dangerous thing indeed to speak to, lest young tradesmen, treading on the brink of duty on one side, and duty on the other side, should pretend to neglect their duty to heaven, on pretence that I say they must not neglect their shops. But let them do me justice, and they will do themselves no injury; nor do I fear that my arguing on this point should give them any just cause to go wrong; if they will go wrong, and plead my argument for their excuse, it must be by their abusing my directions, and taking them in pieces, misplacing the words, and disjointing the sense, and by the same method they may make blasphemy of the Scripture.

      The duties of life, I say, must not interfere with one another, must not jostle one another out of the place, or so break in as to be prejudicial to one another. It is certainly the duty of every Christian to worship God, to pay his homage morning and evening to his Maker, and at all other proper seasons to behave as becomes a sincere worshipper of God; nor must any avocation, either of business or nature, however necessary, interfere with this duty, either in public or in private. This is plainly asserting the necessity of the duty, so no man can pretend to evade that.

      But the duties of nature and religion also have such particular seasons, and those seasons so proper to themselves, and so stated, as not to break in or trench upon one another, that we are really without excuse, if we let any one be pleaded for the neglect of the other. Food, sleep, rest, and the necessities of nature, are either reserved for the night, which is appointed for man to rest, or take up so little room in the day, that they can never be pleaded in bar of either religion or employment.

      He, indeed, who will sleep when he should work, and perhaps drink when he should sleep, turns nature bottom upwards, inverts the appointment of providence, and must account to himself, and afterwards to a higher judge, for the neglect.

      The devil – if it be the devil that tempts, for I would not wrong Satan himself – plays our duties often one against another; and to bring us, if possible, into confusion in our conduct, subtly throws religion out of its place, to put it in our way, and to urge us to a breach of what we ought to do: besides this subtle tempter – for, as above, I won't charge it all upon the devil – we have a great hand in it ourselves; but let it be who it will, I say, this subtle tempter hurries the well-meaning tradesman to act in all manner of irregularity, that he may confound religion and business, and in the end may destroy both.

      When the tradesman well inclined rises early in the morning, and is moved, as in duty to his Maker he ought, to pay his morning vows to him either in his closet, or at the church, where he hears the six o'clock bell ring to call his neighbours to the same duty – then the secret hint comes across his happy intention, that he must go to such or such a place, that he may be back time enough for such other business as has been appointed over-night, and both perhaps may be both lawful and necessary; so his diligence oppresses his religion, and away he runs to transact his business, and neglects his morning sacrifice to his Maker.

      On the other hand, and at another time, being in his shop, or his counting-house, or warehouse, a vast throng of business upon his hands, and the world in his head, when it is highly his duty to attend it, and shall be to his prejudice to absent himself – then the same deceiver presses him earnestly to go to his closet, or to the church to prayers, during which time his customer goes to another place, the neighbours miss him in his shop, his business is lost, his reputation suffers; and by this turned into a practice, the man may say his prayers so long and so unseasonably till he is undone, and not a creditor he has (I may give it him from experience) will use him the better, or show him the more favour, when a commission of bankrupt comes out against him.

      Thus, I knew once a zealous, pious, religious tradesman, who would almost shut up his shop every day about nine or ten o'clock to call all his family together to prayers; and yet he was no presbyterian, I assure you; I say, he would almost shut up his shop, for he would suffer none of his servants to be absent from his family worship.

      This man had certainly been right, had he made all his family get up by six o'clock in the morning, and called them to prayers before he had opened his shop; but instead of that, he first suffered sleep to interfere with religion, and lying a-bed to postpone and jostle out his prayers – and then, to make God Almighty amends upon himself, wounds his family by making his prayers interfere with his trade, and shuts his customers out of his shop; the end of which was, the poor good man deceived himself, and lost his business.

      Another tradesman, whom I knew personally well, was raised in the morning very early,